{"id":2679,"date":"2010-06-15T00:56:35","date_gmt":"2010-06-15T04:56:35","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=2679"},"modified":"2010-12-21T13:45:28","modified_gmt":"2010-12-21T17:45:28","slug":"theravada-and-john-dewey%e2%80%99s-metaethics","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2010\/06\/15\/theravada-and-john-dewey%e2%80%99s-metaethics\/","title":{"rendered":"Dewey\u2019s Metaethics and Therav\u0101da"},"content":{"rendered":"
ISSN 1076-9005
\nVolume 17, 2010<\/h6>\n

Therav\u0101da Buddhism and John Dewey\u2019s Metaethics<\/h3>\n

Or Neeman
\nUniversity of Pittsburgh<\/p>\n

In this article I carry out a comparison between the metaethical views of John Dewey in \u201cTheory of Valuation\u201d and the ethical methodology of Therav\u0101da Buddhism. I argue that the latter illustrates how Dewey\u2019s view of ethics may be applied. Specifically, his view is that ethics can be and ought to be a science, and that ethical knowledge, like all scientific knowledge, is causal. Thus, the focus of ethics is on the causes and effects of our actions. This includes a concrete analysis of desire and the context in which it arises. I further argue that the comparison with Dewey helps to transcend the debate over whether Buddhist ethics more closely resemble utilitarianism or Aristotelian ethics.<\/p>\n

Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

ISSN 1076-9005 Volume 17, 2010 Therav\u0101da Buddhism and John Dewey\u2019s Metaethics Or Neeman University of Pittsburgh In this article I carry out a comparison between the metaethical views of John Dewey in \u201cTheory of Valuation\u201d and the ethical methodology of Therav\u0101da Buddhism. I argue that the latter illustrates how Dewey\u2019s view of ethics may be … Continue reading Dewey\u2019s Metaethics and Therav\u0101da<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[2391],"tags":[1317,2592],"class_list":["post-2679","post","type-post","status-publish","format-standard","hentry","category-volume-17-2010","tag-philosophy","tag-theravada"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-Hd","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/2679","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=2679"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/2679\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=2679"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=2679"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=2679"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}