Journal of Buddhist Ethics

An online journal of Buddhist scholarship related to ethics.


Grief, Impermanence, and Upāya

ISSN 1076-9005
Volume 23, 2016

“To Whom Does Kisā Gotamī Speak?” Grief, Impermanence, and Upāya

Richard K. Payne
Institute of Buddhist Studies, at the Graduate Theological Union

This article develops a perspective on the nature of Buddhist pastoral care by considering the needs of the bereaved. Differentiating the interpretive frameworks of different audiences and understanding different contexts of interpersonal relations are necessary for effective pastoral care. A distinction between the goal of realizing impermanence and the goal of resolving mourning is heuristically useful in theorizing Buddhist pastoral care. The discussion also seeks to underscore the value of upāya as a positive moral injunction on teachers, indicating the need to properly match their audience and to employ the textual tradition responsibly.

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The Dalai Lama and the Nature of Buddhist Ethics

ISSN 1076-9005
Volume 20, 2013

The Dalai Lama and the Nature of Buddhist Ethics

Abraham Vélez de Cea
Eastern Kentucky University

This article clarifies the nature of Buddhist ethics from a comparative perspective. It contends that the Dalai Lama’s ethics is best understood as a pluralistic approach to virtue ethics. The article has two parts. The first part challenges Charles Goodman’s interpretation of Mahāyāna Buddhist ethics as an instance of consequentialism. This is done indirectly, that is, not by questioning Goodman’s reading of Śāntideva and Asaṅga, but rather by applying to the Dalai Lama’s ethics the same test that Goodman uses to justify his reading of Mahāyāna ethics as a whole. The second part examines the Dalai Lama’s ethics in comparison to Christine Swanton, a representative of a pluralistic approach to virtue ethics in contemporary analytic philosophy. By comparing the ethics of the Dalai Lama and Swanton, the article does not wish to suggest that her pluralistic approach to virtue ethics is the closest western analogue to Buddhist virtue ethics. I use comparison, not to understand the Dalai Lama’s ethical ideas from the perspective of Swanton’s ethics, but rather to highlight what is unique about the Dalai Lama’s approach to virtue ethics, which is pluralistic in a characteristically Buddhist way.

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