{"id":3241,"date":"2012-04-03T21:10:53","date_gmt":"2012-04-04T01:10:53","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=3241"},"modified":"2012-04-03T21:12:02","modified_gmt":"2012-04-04T01:12:02","slug":"3241","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2012\/04\/03\/3241\/","title":{"rendered":"If Intention Is Karma"},"content":{"rendered":"<h6>ISSN 1076-9005<br \/>\nVolume 19, 2012<\/h6>\n<h3>If Intention Is Karma: A New Approach to the Buddha\u2019s Socio-Political Teachings<\/h3>\n<p>Ven. Pandita (Burma)<br \/>\nUniversity of Kelaniya, Sri Lanka<\/p>\n<p>I argue in this paper that early Buddhist ethics is one of absolute values and that we can consistently use those absolute values to interpret some early teachings that seemingly show an ethic of context-dependent and negotiable values. My argument is based on the concept of intention as karma, the implications and problems of which I have also discussed.    <\/p>\n<p><a href=\"http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2012\/04\/Pandita-New-approach-final.pdf\">Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>ISSN 1076-9005 Volume 19, 2012 If Intention Is Karma: A New Approach to the Buddha\u2019s Socio-Political Teachings Ven. Pandita (Burma) University of Kelaniya, Sri Lanka I argue in this paper that early Buddhist ethics is one of absolute values and that we can consistently use those absolute values to interpret some early teachings that seemingly &hellip; <a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/2012\/04\/03\/3241\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">If Intention Is Karma<\/span> <span class=\"meta-nav\">&rarr;<\/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":[41433],"tags":[2647,2663,41434,2724,2678,2646,881],"class_list":["post-3241","post","type-post","status-publish","format-standard","hentry","category-volume-19-2012","tag-ahimsa","tag-indian-buddhism","tag-intention","tag-karma","tag-monasticism","tag-non-violence","tag-war"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/s5X8HA-3241","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/3241","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=3241"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/3241\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=3241"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=3241"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=3241"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}