Category Archives: Anger

The psychological case for disengaged Buddhism

05 Sunday Aug 2018

Posted by in Anger, Early and Theravāda, External Goods, Fear, Happiness, Health, Mahāyāna, Politics, Psychology

≈ 3 Comments

Tags

, , , , , , , , , ,

My project on disengaged Buddhism has now been submitted to a journal. It’s undergone several revisions by this point. One of the most important such revisions was suggested unanimously by BU’s magnificent CURA seminar. In an earlier draft I had attempted to emphasize the contemporary constructive significance of disengaged Buddhism by noting how its ideas were corroborated by some contemporary psychological research. The seminar participants thought that discussion of psychology did not strengthen the paper because I didn’t have the space to defend them fully; the paper would stand best discussing disengaged Buddhists’ claims in their historical context and letting those claims stand on their own.

I think they were right, and I removed the psychology discussion from the paper – a little sadly, as I thought the psychological case for disengaged Buddhism was worth making. Fortunately, I have another place to make it: here. Continue reading →

The political path vs. the Buddhist path

29 Sunday Oct 2017

Posted by in Anger, Early and Theravāda, Gentleness, Mahāyāna, Politics, Serenity

≈ 1 Comment

Tags

, , , , , , , , ,

I presented about Disengaged Buddhism at the International Association of Buddhist Studies conference in August. My talk was paired with a presentation by Frédéric Richard on a topic that did not initially appear to be related: the Tibetan government in exile. As it turned out, the papers proved fascinating mirror images of each other. Continue reading →

Disengaged Buddhism in the era of Trump

16 Sunday Apr 2017

Posted by in Anger, Early and Theravāda, External Goods, Mahāyāna, Modernized Buddhism, Politics, Psychology, Serenity

≈ 3 Comments

Tags

, , , , , , , , , , , ,

Cross-posted at the Indian Philosophy Blog.

Śāntideva’s anti-political views are very commonly missed by Buddhist scholars today, especially constructive or theological ones, who are excited by the Engaged Buddhist embrace of political action. He is hardly alone among classical Indian Buddhists in expressing them. So last September I proposed a presentation to the International Association of Buddhist Studies (IABS), which I intended to turn into a paper, explaining the importance of these anti-political views and entitled “Disengaged Buddhism”.

I was expecting Hillary Clinton to win the American election. Continue reading →

Happiness from politics, or, mourning in America

18 Sunday Dec 2016

Posted by in Anger, Attachment and Craving, Compassion, Despair, Gratitude, Grief, Happiness, Mahāyāna, Patient Endurance, Politics, Practice, Serenity

≈ 2 Comments

Tags

, , , , , , ,

I will be taking a break from blogging as I travel in the next couple weeks. In the meantime I would like to leave you with this.

The results of the 2016 American election came as a surprise, and for many of us it was a horrifying shock. (One survey indicates “shocked” was the most common word Democratic supporters used to describe their reaction.) For me, though, this was not an unfamiliar shock. For the 2004 election had shocked me in a very similar way. In 2000 I had comforted myself with the idea that Bush didn’t legitimately win, and I was confident the people of the United States would reject him after horrors like Abu Ghraib. I was wrong. They did not. He even won the popular vote. Those results shook me to the core, filling my every moment with rage and frustration.

I had to learn ways of dealing with a world that so plainly rejected my values. A year or so after the fact, Goenka’s karmic redirection helped me a lot. But in the immediate aftermath of 2004, what helped was writing in my personal journals, thinking through ways to come to terms with the terrible situation. Just as reading can be a spiritual practice, so can writing.

What follows is the journal entry that, I think, helped me most to deal with the situation at the time. Continue reading →

The rejection of righteous anger

25 Sunday Oct 2015

Posted by in Anger, Early and Theravāda, Friends, Karmic Redirection, Mahāyāna, Modernized Buddhism, Morality, Patient Endurance, Politics

≈ 21 Comments

Tags

, , , , , , , , , ,

Last time I began to propose an answer to David Chapman’s questions about what might be distinctively Buddhist about a modern Buddhist ethics. I mentioned the classical Buddhist critique of politics and activism, and noted that I agree with some of that critique. Let me now say more about what I mean by that.

What first excited me about Śāntideva’s Bodhicaryāvatāra was not the widely read eighth chapter (with its meditations on self and other and the deconstruction of the body that repulses many). Rather, it was the sixth chapter, on anger and patient endurance – when I responded to a student’s question about the text by saying “in this text, there’s no such thing as righteous anger.”

I do not think this is a message a typical secular North American liberal is likely to accept. Continue reading →

My Buddhist practices

21 Sunday Jun 2015

Posted by in Anger, Hermeneutics, Karma, Karmic Redirection, Mahāyāna, Meditation, Mindfulness, Modernized Buddhism, Prayer, Reading and Recitation, Unconscious Mind

≈ 4 Comments

Tags

, , , , , , , ,

Buddhist practice of various sorts has helped me greatly in trying to deal with the frustrations of cancer care. I wrote already of the role of prayer to Mañjuśrī and Buddhist reading. Now I’d like to say more about what I learned from that reading – and how these practices all fit together. Continue reading →

Goodness as preventing suffering

01 Sunday Feb 2015

Posted by in Anger, Flourishing, Foundations of Ethics, Free Will, Judaism, Karma, Mahāyāna, Metaphilosophy, Metaphysics, Morality, Patient Endurance, Self

≈ 10 Comments

Tags

, , ,

A while ago I referred to Śāntideva’s thought as “ethics without morality” – a deliberately provocative formulation based on Shyam Ranganathan’s eccentric definition of morality as that which conduces to anger. (I don’t agree with Shyam’s definition myself, but putting matters in those terms for the sake of argument helps us to make an interesting and important point.) The idea for Śāntideva is that because everything has a cause, no one is truly to blame for their actions, and therefore we should not get angry at them.

Mark Siderits, in a 2008 article in Sophia, has called this view “Buddhist paleo-compatibilism”: “compatibilism” meaning roughly that while Śāntideva thinks it morally significant that everything has a cause, he still thinks it appropriate to blame people for bad actions.

I don’t think that that is what Śāntideva means, based on a reading of the Sanskrit text of Bodhicaryāvatāra chapter six. I think Siderits reads a great deal into verse 32 that is not actually there, and that is at odds with Śāntideva’s explicit argument in verses 22-33. But I won’t expand on that particular point here, because overall I find the detailed textual argument less interesting than the more general constructive argument. Continue reading →

Qui veut faire l’ange fait la bête

11 Sunday May 2014

Posted by in Anger, Attachment and Craving, Emotion, External Goods, Flourishing, French Tradition, Humility, Indigenous American Thought, Mahāyāna, Neoplatonism, Patient Endurance

≈ 4 Comments

Tags

, , , , , , , ,

In his excellent little book on Plotinus, Pierre Hadot quotes a lovely maxim of Blaise Pascal‘s, of which I was not previously aware: qui veut faire l’ange fait la bête. Roughly: whoever wants to act like an angel, acts like a beast. The full quote from Pascal’s Pensées is: L’homme n’est ni ange ni bête, et le malheur veut que qui veut faire l’ange fait la bête. Man is neither an angel nor a beast, and the problem is that whoever wants to act like an angel, acts like a beast.

The maxim is a good word of caution for everyone, but particularly when considering those traditions I have described as ascent: the ones that aim to transcend our particular human condition for a higher and better state of being. Continue reading →

The bodhisattva complex

01 Sunday Dec 2013

Posted by in Anger, Attachment and Craving, External Goods, Friends, Health, Mahāyāna, Psychology, Self, Supernatural, Unconscious Mind

≈ 2 Comments

Tags

, , , , ,

There is a destructive pattern of behaviour I’ve observed too often which, in an amateur psychological diagnosis, I have come to call the bodhisattva complex. I thought of this term as a friend of mine – a young medical resident – described the behaviours she observed among her fellow medical residents and doctors, who think nothing of working 24- or even 48-hour shifts in order to help people in their care. One wonders: what kind of patient wants to be treated by a man or woman who hasn’t slept in 48 hours?

When I refer to the bodhisattva complex, I do not mean that actual bodhisattvas – ideal Mahāyāna Buddhist beings – are psychologically unhealthy. Some might make that argument (Martha Nussbaum has done so, more or less), but I would not at all. Rather, the bodhisattva complex refers to something which I think is far more common than actual bodhisattvas: you suffer it if you believe you are a bodhisattva, but aren’t. Continue reading →

Two concepts of sensitivity

06 Sunday Nov 2011

Posted by in Anger, Emotion, Family, Friends, Gentleness, Mahāyāna, Mindfulness, Patient Endurance

≈ 7 Comments

Tags

, , ,

Perhaps the most common term for a man who is not traditionally masculine is “sensitive.” The term is sometimes spelled out further so that such men are called SNAGs, “sensitive new age guys.” But what is it to be “sensitive”? And is it a good or a bad thing?

It seems to me that the term “sensitivity,” as popularly used, implies at least two different concepts. They are related; in both cases, if one is asked “what is one sensitive to?”, the answer would likely be: emotion. But they are not the same; for one is generally good, the other generally bad. Continue reading →