ISSN 1076-9005
Volume 12, 2005
Buddhism and Death: The Brain-Centered Criteria
John-Anderson L. Meyer
University of Hawai’i
This essay explores the two main definitions of human death that have gained popularity in the western medical context in recent years, and attempts to determine which of these criteria—“whole-brain” or “cerebral”—is best in accord with a Buddhist understanding of death. In the end, the position is taken that there is textual and linguistic evidence in place for both the “cerebral” and “whole-brain” definitions of death. Because the textual sources underdetermine the definitive Buddhist conception of death, it is left to careful reasoning by way of logic, intuition, and inference to determine which definition of death is best representative of Buddhism.
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ISSN 1076-9005
Volume 12, 2005
No Real Protection without Authentic Love and Compassion
John Makransky
Boston College
The focus of modern technocratic societies on material means for well being tends to ignore the significance of motivation: What sort of motive force drives the social policies and development strategies of our societies, and how does that affect the outcome of our endeavors to establish social stability and well-being? This paper will draw upon teachings from the Ornament of the Mahāyāna Scriptures (Mahāyāna-sūtra-alaṃkāra, ascribed to Maitreya circa the fourth century CE), teachings that focus on the motive power of boundless love and what happens where it is lacking. I will try to apply insights from that text to contemporary problems of social fragmentation and violence.
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ISSN 1076-9005
Volume 12, 2005
What’s Compassion Got to Do with It? Determinants of Zen Social Ethics in Japan
Christopher Ives
Stonehill College
Judging from pronouncements by contemporary Engaged Buddhists, one might conclude that historical expressions of Zen social ethics have rested on the foundation of compassion and the precepts. The de facto systems of social ethics in Japanese Zen, however, have been shaped largely by other epistemological, sociological, and historical factors, and compassion should best be understood as a “theological virtue” that historically has gained specificity from those other factors.
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ISSN 1076-9005
Volume 12, 2005
Groundwork for a Metaphysic of Buddhist Morals: A New Analysis of puñña and kusala, in Light of sukka
Martin Adam
University of Victoria
This paper offers a new basis for assessing the nature of Buddhist moral thinking. Although consistent with Damien Keown’s view that Buddhist ethics may be considered a form of virtue ethics, the account outlined here does not aim to determine which western ethical theory Buddhism most closely matches. It suggests instead that Buddhist discourse presupposes different kinds of moral agency, distinguishable on the basis of the spiritual status of the agent. The moral language characteristically employed in different texts of the Pāli Canon differs accordingly. This accounts for some of the difficulties experienced by modern authors attempting to make comparisons with western traditions. Apparent inconsistencies among the texts can be resolved if one takes careful note of the spiritual status of the moral agents under discussion. The argument is based upon an analysis of a particular conceptual schema found in the Pāli Canon, namely, the tetrad of four logical categories of action based upon the pair of the bright and the dark (sukka and kaṇha). This schema is employed in order to clarify the relationship of two more commonly discussed terms, puñña and kusala.
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ISSN 1076-9005
Volume 12, 2005
Filial Piety in Early Buddhism
Guang Xing
University of Hong Kong
Buddhist scholars like Kenneth Ch’en thought that filial piety was a special feature of Chinese Buddhism. Later, John Strong employed “popular Buddhist stories” to show that filial piety was also important in Indian Buddhism, but he asserted that it was “a Buddhist compromise with the Brāhmanical ethics of filiality operating at the popular level.” On the other hand, Gregory Schopen, who mainly used Indian Buddhist epigraphical material in his research, pointed out the same idea but he could not find definitive support from the early Buddhist textual sources. My investigation of the early Buddhist texts and analysis of the relevant passages clearly shows that filial piety is one of the important aspects of the early Buddhist ethical teachings. Filial piety was practiced by the early Indian Buddhists (1) as a way of requiting the debt to one’s parents; (2) as a chief ethical good action; and (3) as Dharma, the social order. And on this basis it also shows that the early Indian Buddhists practiced filial piety not as a “compromise with the Brāhmanical ethics of filiality” but as an important teaching taught by the master.
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ISSN 1076-9005
Volume 12, 2005
Papers from the JBE Online conference
on “Revisioning Karma”
Honorary Chairman and Convener: Dale Wright
Occidental College, Los Angeles
Dale Wright
Occidental College
Martin Adam
University of Victoria
Barbra Clayton
Mt. Allison University
Bradford Cokelet
Northwestern University
Christian Coseru
College of Charleston
James Deitrick
University of Central Arkansas
Peter Hershock
East-West Center
Whitley Kaufman
University of Massachusetts, Lowell
Damien Keown
Goldsmiths College, University of London
Jessica Main
McGill University
Eric Nelson
University of Massachusetts, Lowell
Abraham Velez
Georgetown University
Brian Victoria
University of Adelaide
ISSN 1076-9005
Volume 12, 2005
Buddhist Practice on Western Ground. By Harvey B. Aronson. Preface by Huston Smith. Boston and London: Shambhala, 2004. 253 pages. Paperback. ISBN 1590300939.
Reviewed by Amos Yong
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ISSN 1076-9005
Volume 12, 2005
The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk.By Georges B. J. Dreyfus. Berkeley, CA: University of California Press, 2003. 445 pages. ISBN: 0-520-23260-7.
Reviewed by William Edelglass
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ISSN 1076-9005
Volume 12, 2005
Colors of the Robe: Religion, Identity and Difference By Ananda Abeysekara. Columbia: University of South Carolina Press, 2002. xvi + 271 pages. ISBN: 1570034672.
Reviewed by Joseph Walser
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ISSN 1076-9005
Volume 12, 2005
Presenting Japanese Buddhism to the West: Orientalism, Occidentalism, and the Columbian Exposition. By Judith Snodgrass. London and Chapel Hill: University of North Carolina Press, 2003. 351 pages. ISBN: 0-8078-5458-1 (paperback); 0-8078-2785-1 (cloth).
Reviewed by Jason Ānanda Josephson
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ISSN 1076-9005
Volume 12, 2005
The Other Side of Zen: A Social History of Sōtō Zen Buddhism in Tokugawa Japan.By Duncan Ryūken Williams. Princeton: Princeton University Press, 2005. xiv + 241 pages. ISBN: 0-691-11928-7.
Reviewed by Steven Heine
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ISSN 1076-9005
Volume 12, 2005
Living with the Devil: A Meditation on Good and Evil. By Stephen Batchelor. New York: Riverhead Books (Penguin Imprint). Pp. 224. ISBN 1573222763.
Reviewed by Michael Keating
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ISSN 1076-9005
Volume 12, 2005
The Great Compassion: Buddhism and Animal Rights. By Norm Phelps. New York: Lantern Press, 2004. 208 pages. Paperback. ISBN 1590560698.
Reviewed by L. A. Kemmerer
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ISSN 1076-9005
Volume 12, 2005
The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. 228 pages. Paperback. ISBN 0861713664.
Reviewed by Dan Arnold
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ISSN 1076-9005
Volume 12, 2005
Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas. By Kim Gutschow. Cambridge, MA: Harvard University Press, 2004. 333 pages. Cloth. ISBN 0-674-01287-9.
Reviewed by Joanna Kirkpatrick
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ISSN 1076-9005
Volume 12, 2005
Zen Buddhism and Environmental Ethics. By Simon P. James. Hampshire, UK: Ashgate, 2004. 142 pages. ISBN: 0754613674.
Reviewed by Eric Sean Nelson
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ISSN 1076-9005
Volume 12, 2005
Action Dharma: New Studies in Engaged Buddhism. Edited by Christopher Queen, Charles Prebish and Damien Keown. London: RoutledgeCurzon, 2003. 365 pages. ISBN 0-7007-1594-0 (paperback); 0-7007-1593-2 (cloth).
Reviewed by Alexander Soucy
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