{"id":3806,"date":"2014-06-12T07:44:03","date_gmt":"2014-06-12T11:44:03","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=3806"},"modified":"2014-07-06T16:45:33","modified_gmt":"2014-07-06T20:45:33","slug":"buddhist-practice-as-play","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2014\/06\/12\/buddhist-practice-as-play\/","title":{"rendered":"Buddhist Practice as Play"},"content":{"rendered":"
ISSN 1076-9005
\nVolume 21, 2014<\/h6>\n

Buddhist Practice as Play: A Virtue Ethical View
\n<\/h3>\n

Meynard Vasen<\/p>\n

The debate about which Western ethical theory is most suited to understand Buddhist ethics has been fruitful, because it places the Buddhist tradition in a light that brings out new features. In this article I take further Keown\u2019s view on Buddhist ethics by offering a virtue ethical interpretation of Buddhist ethics with praxis<\/em>\/practice as a central notion, and a form of naturalism as foundation. I draw on the notion of play, as developed by Gadamer and Wittgenstein, and on MacIntyre\u2019s view on virtues as grounded in practices, narratives, and traditions, as widening hermeneutical circles. I conclude by arguing that such an interpretation is a fruitful one, both in the sense that it increases our understanding and that it motivates to engage in Buddhist practice. <\/p>\n

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

ISSN 1076-9005 Volume 21, 2014 Buddhist Practice as Play: A Virtue Ethical View Meynard Vasen The debate about which Western ethical theory is most suited to understand Buddhist ethics has been fruitful, because it places the Buddhist tradition in a light that brings out new features. In this article I take further Keown\u2019s view on … Continue reading Buddhist Practice as Play<\/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":[71956],"tags":[6790,71969,86966,1317,86967,2410],"class_list":["post-3806","post","type-post","status-publish","format-standard","hentry","category-volume-21-2014","tag-consequentialism","tag-deontology","tag-kant","tag-philosophy","tag-praxis","tag-virtue"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-Zo","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/3806","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=3806"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/3806\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=3806"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=3806"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=3806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}