A Buddhist view of abortion

This paper examines the abortion issue from a Buddhist perspective. As the consciousness is held to enter the embryo at conception, it is felt to be fully human at that moment. Thus, Buddhism strongly discourages abortion except in the situation of an immediate threat to the mother's life. Though Buddhism has clearly a pro-life position on abortion, the final decision should be left to the pregnant woman.     

Why Durkheim really thought that Buddhism was a ‘religion’ (in memoriam Massimo Rosati)

ABSTRACT

In The Elementary Forms of the Religious Life, and in ‘On the Definition of Religious Phenomena,' Durkheim famously asserted both that Buddhism was a ‘religion' and an ‘atheistic' one at that. Why he did so is a problem long-considered settled. Of two possible answers, one is commonplace, while the other is uncommon and consequential. I shall attempt to explicate Durkheim's uncommon and far- reaching, but overlooked, reasons for declaring atheistic Buddhism a ‘religion.' This essay concurs with Martin Southwold that Durkheim believed – wrongly – that religion was ‘monothetic' class, when, in fact, it was ‘polythetic.' In order to admit Buddhism as a ‘religion,' Durkheim discovered that he had to apply different criteria for defining Buddhism as ‘religion’ than to theistic religions. Buddhism did not radiate dynamogenic force or induce a sense of existential dependence. Buddhism was a religion because it was an agent in making a meaningful life.     

Jung's Affinity for Buddhism: Misunderstandings and Clarifications

Much of the West's understanding of Jung's thinking about Buddhism comes from reading his essays on Tibetan and Zen Buddhism, in which his commentary focuses upon particular doctrinal teachings of these two forms of Mahayana Buddhism. However, his writings about the figure of the Buddha and the Buddha's earliest sermons, as they are collected in the Pali Canon, are less well known. By looking closely at what Jung had to say about the Buddha, his early discourses, and his comments in other works that have a correspondence with these discourses, we can clarify some common misconceptions about Jung's thinking in this area. Such an examination offers a better understanding of Jung's depth of feeling for the essential teachings of the Buddha. In order to accomplish these aims, the article begins with a discussion of the historical and cultural background in which Jung was writing and his concerns about the West's infatuation with Eastern ideas. Moving from this discussion to an examination of Jung's reflections on Buddhism, taken directly from Jung's writings, conclusions are drawn regarding Jung's hermeneutic method of approaching the Buddhist canon.     

Ontological deflationism in Madhyamaka

Between the years 1956 and 1962 the scholar-monk Nyanaponika Thera and the first Israeli Prime Minister David Ben-Gurion have exchanged eight long letters. These letters—published here for the first time—expose the extent of Ben-Gurion's interest in Buddhism and reveal the Buddhist rhetoric used by one of Sri Lanka's most influential scholars. This rhetoric, which was generally well received by Ben-Gurion, was an exemplar of ‘Protestant Buddhism’. It is suggested that Ben-Gurion could relate to this image of Buddhism because it reflected his own vision of Judaism that had ‘protestant’ characteristics. The letters contain autobiographical notes, unpublished comments on the Buddhist concepts of Suffering and Rebirth, and a curious plan to invite Nyanaponika to Israel.     

Anthropology Of ‘Sinhala Buddhism’

Part of the general problem in the anthropology of Buddhism as I demonstrate in this article is that the theoretical significance of the fact that the category 'Buddhism' is a recent and Western invention has not been sufficiently appreciated. Therefore, the anthropology of ‘Sinhala Buddhism’ continues to address the ahistorical and essentialist questions of who are Buddhists and who are not. In my view, such questions can only serve to further establish the essentialist assumptions about ‘authentic Buddhism’. Contrary to that, I explain how recent scholarship has challenged such established academic assumptions as what Buddhism is and who Buddhists are, and proposes questions of a different kind.     

Textbook Buddhism: introductory books on the Buddhist religion

Textbooks on Buddhism comprise a large, varied genre and have long been used to introduce the religion to students in academic settings. This review essay examines ten textbooks on the subject, noting their distinctive features, strengths, and weaknesses, as well as the types of courses that are well suited to each work. Additional information from a survey on Buddhism textbooks conducted by the author is used to supplement our understanding of which sources are regularly used in Buddhism courses and why. Unresolved tensions over whether to stress the coherence or diversity of Buddhism, and how comprehensive a textbook should be, are noted. Arguing that ‘Textbook Buddhism,' as a product of scholarly imagination, is a distinctive form of the tradition, it behooves specialists to be more reflective about their use of textbooks and to be more intentional in helping students to read them critically.     

“THE NEW SCIENCE OF HEALTH AND HAPPINESS”: INVESTIGATING BUDDHIST ENGAGEMENTS WITH THE SCIENTIFIC STUDY OF MEDITATION

Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices (such as mindfulness) achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter‐Buddhist debates, meditation studies are used to argue for changes in practice or belief, but also sometimes to reinforce certain traditional practices. Benjamin Zeller's threefold categorization of religious groups’ attitudes toward science (guide, replace, absorb) and José Ignacio Cabezón's three ideal types of relationships between Buddhism and science (conflict/ambivalence, compatibility/identity, complementarity) contribute to analysis of Buddhist uses of scientific studies of meditation.     

A SCIENTIFIC BUDDHISM?

This essay endorses the argument of Donald Lopez's Buddhism and Science and shows how the general thesis of the book is consonant with other historical work on the “discovery” of Buddhism and on the emergence of Western conceptions of religion. It asks whether one of the key claims of Buddhism and Science—that Buddhism pays a price for its flirtation with the modern sciences—might be applicable to science‐and‐religion discussions more generally.     

BUDDHISM,FREE WILL,AND PUNISHMENT: TAKING BUDDHIST ETHICS SERIOUSLY

In recent decades, there has been growing interest among philosophers in what the various Buddhist traditions have said, can say, and should say, in response to the traditional problem of free will. This article investigates the relationship between Buddhist philosophy and the historical problem of free will. It begins by critically examining Rick Repetti's Buddhism, Meditation, and Free Will (2019), in which he argues for a conception of “agentless agency” and defends a view he calls “Buddhist soft compatibilism.” It then turns to a more wide-ranging discussion of Buddhism and free will—one that foregrounds Buddhist ethics and takes seriously what the various Buddhist traditions have said about desert, punishment, and the reactive attitudes of resentment, indignation, and moral anger. The article aims to show that, not only is Buddhism best conceived as endorsing a kind of free will skepticism, Buddhist ethics can provide a helpful guide to living without basic desert moral responsibility and free will.     

Slavoj žižek's critique of western buddhism

Slavoj ?i?ek's incisive critique of western Buddhism raises the following questions: Is western Buddhism the paradigmatic ideology of late capitalism? Is Buddhism nihilistic absorption in nothingness? Does Buddhism negate the Real together with the imaginary? Is Buddhist metaphysics violent? The essay considers these questions and asks if western Buddhism, contrary to what ?i?ek argues, may become an antidote to the nihilism that pervades late capitalist societies.     

Constructions of Buddhism: autobiographical moments of Western monks' experiences of Thai monastic life

This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during monastic life in Thailand and further problematized when reintegrating into their home countries. I find that they encounter challenges incorporating monasticism into Western countries and may choose lay life—reflecting the trend of laicization in Western Buddhism. I conclude that their constructions of Buddhism conceived in Western countries affect their experiences in Thailand and afterwards.     

Abortion,Killing, and Maternal Moral Authority

A threat to women is obscured when we treat “abortion‐as‐evacuation'’ as equivalent to “abortion‐as‐killing.'’ This holds only if evacuating a fetus kills it. As technology advances, the equivalence will fail. Any feminist account of abortion that relies on the equivalence leaves moral room for women to be required to give up their fetuses to others when it fails. So an account of the justification of abortion‐as‐killing is needed that does not depend on the equivalence.     

Response to Requests for Abortion: The Influence of Guilt and Knowledge1

Participants who varied in their levels of sex guilt and sexual knowledge indicated the extent of their approval for abortion in response to 10 case histories of abortion applicants. The case histories were varied in terms of the circumstances under which conception had occurred. Sex guilt was significantly related to abortion decisions while sexual knowledge registered little effect. Low sex guilt students were more favorable toward abortion requests than were high sex guilt students, but both groups were more favorable toward abortion when conception was the result of failure of a contraceptive method than when it was due to the applicant's inconsistent use of the method. In addition, high sex guilt students' abortion decisions were significantly influenced by the relationship of the applicant to her coital partner. When the relationship was “steady,” they approved the request, whereas abortion was denied to the applicant who conceived with a casual partner. The results were discussed within the context of the debate over the morality of abortion and the problem of unwanted adolescent pregnancy. It was suggested that sex guilt may play a larger role in these issues than has been previously recognized, and that presenting the “facts” (sexual knowledge) may have little impact in abortion related decisions.     

Sermons in the Culture of Buddhism—Discussant's Remarks

Our panel's papers show a Buddhism alert to the moment and attuned to local realities. Culture by culture, our panellists capture Buddhism as a living tradition. Invaluable as these ethnographic insights are, seeing Buddhism's larger, enduring culture requires ethnology. In this wider perspective, set alongside Christianity and Islam, sermons distinguish world religions from indigenous religiosities that need no explanation. Over millennia, by preaching, world religions preserve the founder's practice and words, turn clerics to teaching rather than just dispensing sacraments, and protect a highly sophisticated moral understanding of everyday life from dissolving into the spontaneous spirituality and magical thinking that day-to-day living breeds.     

Against No-Ātman Theories of Anattā

Suppose we were to randomly pick out a book on Buddhism or Eastern Philosophy and turn to the section on 'no-self' (anattā). On this central teaching, we would most likely learn that the Buddha rejected the Upanisadic notion of Self (ātman), maintaining that a person is no more than a bundle of impermanent, conditioned psycho-physical aggregates (khandhas). The rejection of ātman is seen by many to separate the metaphysically 'extravagant' claims of Hinduism from the austere tenets of Buddhism. The status quo has not, however, gone unchallenged. I shall join forces against this pernicious view, integrating some recent contributions into a sustained, two-pronged argument against no-ātman theories of anattā. At the end it shall be suggested, in line with Thanissaro Bhikkhu, that anattā is best understood as a practical strategy rather than as a metaphysical doctrine.     

The Pragmatics of 'Never Tell Too Plainly': Indirect communication in Chan Buddhism

This is a philosophical investigation of the linguistic strategy of Chinese Chan Buddhism. First, it examines the underlying structure of Chan communication, which determines the Chan pragmatics of 'never tell too plainly'. The examination of the structural features of Chan communication reveals what the Chan 'special transmission' means. The Chan definition of communication is very different from the Aristotelian conception of communication in the West. The Aristotelian hierarchy of speaker over listener, or the direct over indirect, is absent is Chan communication. Communication in the Chan context is interactive, open-ended and determined by its existentio-practical concern. Second, this essay investigates the different types of the Chan strategies of indirect communication, such as the use of paradoxical, tautological and poetic language, which best demonstrate the principle of 'never tell too plainly'. The whole study indicates that Chan Buddhism provides the resources for our contemporary inquiry into the issue of indirect communication.     

Yinshun's Recovery of Shizhu Piposha Lun 十住毗婆沙論: a Madhyamaka-based Pure Land practice In twentieth-century Taiwan

Yinshun (1906–2005) is regarded as one of the eminent monks of twentieth-century Chinese Buddhism. In the mission of reinventing Chinese Buddhism Yinshun engaged particularly in the revival and restatement of Madhyamaka. His interpretation of Nāgārjuna's texts, the reassessment of the links between pre-Mahāyāna Buddhism and the Prajn?āpāramitā tradition, and the critical analysis of the Chinese San-lun became the core of the new Mahāyāna that he planned for the twentieth-century China. Yinshun also adopted Madhyamaka criteria to reconsider the Mahāyāna schools that were popular in China, and theorized a Madhyamaka-framed Pure Land based on his reading of the Shizhu piposha lun [T26 n1521]. This article discusses Yinshun's views on the Easy Path (yixing dao) and Difficult Path (nanxing dao) in the Pure Land practice, and contextualizes Yinshun's interpretation within the past history of the Chinese Pure Land School, as well as within the new debates on Pure Land that emerged in twentieth-century China.     

Li in East Asian Buddhism: One Approach from Plato's Parmenides

In Plato's Parmenides, Socrates proposes a ‘Day’ analogy to express one possible model of part/whole relations. His analogy is swiftly rejected and replaced with another analogy, that of the ‘Sail’. In this paper, it is argued that there is a profound difference between these two analogies and that the ‘Day’ represents a distinct way to think about part/whole relations. This way of thinking, I argue, is the standard way of thinking in East Asian Buddhism. Plato's ‘Day’ analogy can then be used to illuminate the meaning of an opaque but very important concept in East Asian Buddhism: li, which in this paper is developed as a modal concept of ‘Wholeness’.     

Unplanned pregnancies and abortion counselling: Some thoughts on unconscious motivations

Abstract

My experience of abortion counselling¹ over ten years has shown me the importance of understanding the unconscious dynamics behind an unplanned and unwanted pregnancy. Unless these dynamics are made conscious and understood, the experience of abortion may have to be repeated again and again. Both becoming pregnant and having an abortion often involve unconscious conflicts and fantasies originating in a woman's early development and reflecting her relationship with her mother. These may be acted out via an unplanned pregnancy and decision to have an abortion. The central task of abortion counselling is to address and make links with the unconscious processes, and in particular help the pregnant woman recognize and acknowledge her ambivalent feelings. In this way the counselling makes use of the opportunity to reflect provided by the crisis situation of the pregnancy.     

From Buddha's speech to Buddha's essence: philosophical discussions of Buddha‐vacana in India and China1

This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and those written by 7th century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned ‘the essence of the Buddha’s teaching'. This issue labeled fo‐chiao t'i lun, the theory of ‘the essence of the Buddha’s teaching', was one of the topics on which Chinese Yogācāra scholars have shown a keen interest and served as the inspiration for extensive intellectual dialogues in their texts. It is in Hsüan‐tsang's massive and organized translation works, begun in 648, that various previous translations of the term buddhavacana from Indian Abhidharma texts were given the unified translation of fo‐chiao. (Fo‐chiao literally means “the Buddha's teachings,” and is the term used in the modern period for “Buddhism.”) By combining fo‐chiao with the term t'i, meaning ‘essence’ or ‘substance’ throughout his translations, Hsüan‐tsang attempted to define ‘the essence of the Buddha’s teaching'. In Indian Abhidharma texts, the nature of the Buddha's word was either ‘sound’ (?abdha), the oral component of speech, or ‘name’ (nāma), the component of language that conveys meaning, or some combination of the two. From the time of Hsüan‐tsang's translation, however, discourse on the nature of sacred language was no longer relegated to the category of language or of epistemological investigation, but became grounded in the Chinese discussion investigating the ‘essence’ or ‘substance’ of the Buddha's teaching, and even of ‘Buddhism’ itself. As such, it sought to transcend the distinction between language and meaning. This gradual but explicit process of inquiry into the nature of ‘the Buddha’s word' was a necessary antecedent to the transition to a ‘Chinese’ Buddhism.