{"id":4127,"date":"2015-12-22T22:59:53","date_gmt":"2015-12-23T02:59:53","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=4127"},"modified":"2015-12-22T23:00:37","modified_gmt":"2015-12-23T03:00:37","slug":"the-cessation-of-suffering-and-buddhist-axiology","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2015\/12\/22\/the-cessation-of-suffering-and-buddhist-axiology\/","title":{"rendered":"The Cessation of Suffering and Buddhist Axiology"},"content":{"rendered":"<h6>ISSN 1076-9005<br \/>\nVolume 22, 2015<\/h6>\n<h3>The Cessation of Suffering and Buddhist Axiology<\/h3>\n<p>Daniel Breyer<br \/>\nIllinois State University<\/p>\n<p>This article examines Buddhist axiology. In section 1, the article argues against the dominant interpretations of what is the ultimate good in Buddhist ethics. In section 2, the article argues for a novel interpretation of Buddhist value theory. This is the Nirodha View, which maintains that for at least the P\u0101li Buddhist tradition, the cessation of suffering is the sole intrinsic good. In section 3, the article responds to objections and briefly suggests that even non-Buddhists should take the Nirodha View seriously.<\/p>\n<p><a href=\"http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2015\/12\/Breyer-Axiology-final.pdf\">Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>ISSN 1076-9005 Volume 22, 2015 The Cessation of Suffering and Buddhist Axiology Daniel Breyer Illinois State University This article examines Buddhist axiology. In section 1, the article argues against the dominant interpretations of what is the ultimate good in Buddhist ethics. In section 2, the article argues for a novel interpretation of Buddhist value theory. &hellip; <a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/2015\/12\/22\/the-cessation-of-suffering-and-buddhist-axiology\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">The Cessation of Suffering and Buddhist Axiology<\/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":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[99217],"tags":[],"class_list":["post-4127","post","type-post","status-publish","format-standard","hentry","category-volume-22-2015"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-14z","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/4127","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=4127"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/4127\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=4127"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=4127"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=4127"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}