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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Monthly Archives: April 2012

The virtue of laziness

29 Sunday Apr 2012

Posted by Amod Lele in Self-Discipline, Work

≈ 14 Comments

Tags

Aristotle, Ayn Rand, Bertrand Russell, Hugo Grotius, justice, Karl Marx, technology, United States

I’m really enjoying my new job at the intersection of academia and technology, and it’s made me want to improve my technology skills. So I’m now preparing for a Master’s degree in computer science, learning to program in modern computer languages. I’ve been trying to think about how to be a good programmer, and looking up some advice on the web. Of course people’s assessments of good programmers are widely different, but there’s one surprising claim that comes up quite a lot: a good programmer is a lazy programmer.

This is the point where programming becomes philosophically interesting. Continue reading →

The monk’s independence

22 Sunday Apr 2012

Posted by Amod Lele in Attachment and Craving, Death, Early and Theravāda, External Goods, Generosity, Jainism, Method and Theory in the Study of Religion, Monasticism, Sāṃkhya-Yoga, Self, Serenity, Social Science

≈ 20 Comments

Tags

intimacy/integrity, Jātakas, Louis Dumont, Maria Heim, modernity, Stanley Tambiah, Tattvārtha Sūtra, Yoga Sūtras

It’s often said that “individualism” is an invention of the modern West – meaning the approach that defines human beings as independent and autonomous from their social context. The French sociologist Louis Dumont made this claim directly in contrast to India, seeing India as a highly communitarian place where an individual’s community and social status much more. Dumont applied this communitarian view not only to Indian society at large but to its theoretical thought.

Many students of other cultures soon come to see individualism as a Western conceit – a bizarre peculiarity of an eccentric society that went wrong with Descartes. If indeed the modern West is a complete solitary exception to the rule, then there would seem to be something to this view.

I wrestled with it for a while myself. I used to believe Dumont’s classification of India was correct. It certainly resonated with my personal experiences, seeing how much more my Indian family cared about family and community ties. But those experiences, combined with the communitarian stereotype of India found in the likes of Dumont and Max Weber, blinded me to things I read every day in graduate school for years without actually noticing. Continue reading →

Poisonous Buddhist gifts

15 Sunday Apr 2012

Posted by Amod Lele in Attachment and Craving, External Goods, Generosity, Jainism, Karma, Mahāyāna, Modern Hinduism, Monasticism, Social Science

≈ 13 Comments

Tags

Gloria Raheja, Jonathan Parry, Maria Heim, Śāntideva

I admire Maria Heim‘s research on gift-giving in classical India. There’s one point that I think her work misses, however – a topic I had intended to cover in my dissertation on Śāntideva but never had room for. It’s not a constructive philosophical point – I’m not taking any ideas of my own from the ideas I discuss here – but it’s helpful to think about in order to understand philosophies like Śāntideva’s that I do draw significantly from. (And it will be relevant to next week’s post.) Continue reading →

Good karma as eudaimonia

08 Sunday Apr 2012

Posted by Amod Lele in Epicureanism, External Goods, Flourishing, Karma, Mahāyāna, Stoicism, Supernatural, Virtue

≈ 16 Comments

Tags

Aristotle, Barbra Clayton, Dalai Lama XIV, Dale S. Wright, Hebrew Bible, hell, rebirth, Śāntideva

One of the first posts I made on this blog examined Dale Wright‘s methodological approach of naturalized karma. This is a way of continuing to use the concept of karma, and thereby remaining more closely in dialogue with classical Buddhist (and Jain and brahmanical) texts – without relying on the supernatural connections usually implied by the concept, especially rebirth. (By “karma” here I refer above all to the referents of Sanskrit pāpa and especially puṇya, best translated respectively as “bad karma” and “good karma”.) I’d like to explore this idea in more detail here.

Wright’s basic approach is to read karma as meaning something like an Aristotelian virtue ethic: good actions are rewarded with a good, flourishing life, in this life irrespective of future ones (and bad ones correspondingly punished). This much is not a Yavanayāna innovation; plenty of Buddhist texts make it clear that good action is rewarded in this life as well as in future ones. Continue reading →

Translating puṇya and pāpa

01 Sunday Apr 2012

Posted by Amod Lele in Early and Theravāda, Karma, Mahāyāna, Method and Theory in the Study of Religion, Roman Catholicism

≈ 27 Comments

Tags

Barbra Clayton, Gregory Schopen, Harvard University, Jonathan Z. Smith, Peter Harvey, Theosophy

Classical Indian Buddhist texts rely a great deal on two concepts: puṇya (Pali puñña) and pāpa. The former is good, something to pursue; the latter is bad, something to avoid. They have something to do with our actions and their results: punya comes out of our good actions and brings good results for us, pāpa comes out of our bad actions and brings bad results. We find these concepts all over the place in pretty much any Indian Buddhist text we might pick up. Next week I’ll explore in more detail what they are and how we might best think about them. This week I want to start with something more basic: how should we translate them into English? Absolutely not, I would argue, with the two words that Buddhism scholars most commonly use for them: namely “merit” and “sin” respectively. Continue reading →

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