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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Tag Archives: Melford Spiro

Karma in society

26 Sunday Jul 2020

Posted by Amod Lele in Buddhism, Early and Theravāda, Karma, M.T.S.R., Modern Hinduism, Psychology, Social Science

≈ 2 Comments

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Burma/Myanmar, Cindel White, Evan Thompson, Melford Spiro, theodicy

Last time I explained why I think a constructive modern Buddhist philosophy should indeed focus on Buddhist philosophical texts as its sources for karma, and I stand by that. Yet ironically, even if we were to turn away from philosophy to karma’s functioning in society, as Thompson now recommends, we would then notice that even his sources for that point themselves do not establish what he claims they do: i.e. that “the concept is fundamentally a way to handle the problem of why bad things happen to good people and vice-versa”. Just as Obeyesekere never made that claim historically, these sources do not make the claim sociologically.

The sources in question are three articles about karma, all by his UBC colleague Cindel White with some coauthors. Contra Thompson’s claim, these studies do not indicate that the Buddhist concept of karma “is fundamentally a way to handle the problem of why bad things happen to good people and vice-versa”, even in the sociological context of everyday Buddhism. This is for two key reasons.

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Grappling with impermanence

21 Thursday May 2020

Posted by Amod Lele in Death, External Goods, Flourishing, Foundations of Ethics, Karma, Modernized Buddhism, Supernatural

≈ 8 Comments

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Amber Carpenter, Aśvaghoṣa, Evan Thompson, Friedrich Nietzsche, Jan Westerhoff, Martha Nussbaum, Melford Spiro, rebirth, T.R. (Thill) Raghunath

The Buddhist propositions that Evan Thompson articulates go deep. They proclaim three flaws of all the things around us, in ways that (Buddhist tradition has typically claimed) make them unworthy of our seeking. On such a view, the only thing truly worthy of our seeking is dukkhanirodha, the cessation of suffering, through a nirvana identified with “unconditioned peace”. The ethical implication is that the finest human life is that of a monk, who devotes his or her entire life to the pursuit of dukkhanirodha. It is granted that most people won’t pursue such a life, but that is because they are too weak to do so; their lives will be worse for their seeking external goods, like familial relationships and material possessions.

Aśvaghoṣa dramatizes these points in the Buddhacarita, his famous story of the Buddha’s journey to monkhood. After a contented life of luxury the Buddha-to-be sees an old man, a sick man and a dead man, he realizes that that is the fate of everyone and everything, and can take no more pleasure in the objects (viṣayas) of the world: “I do not despise objects. I know them to be at the heart of human affairs. / But seeing the world to be impermanent, my mind does not delight in them.” (BC IV.85) It is specifically the impermanence of things that leads the Buddha to become a monk and reject them.

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Does the kammatic/nibbanic distinction fit the facts?

16 Sunday Feb 2020

Posted by Amod Lele in Early and Theravāda, Karma, M.T.S.R., Monasticism, Self-Discipline

≈ Comments Off on Does the kammatic/nibbanic distinction fit the facts?

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Burma/Myanmar, Charles Taylor, Damien Keown, Henpitagedara Gnanavasa, Mahāvaṃsa, Melford Spiro, Pali suttas, rebirth

How helpful is Melford Spiro’s kammatic/nibbanic distinction in describing Buddhism? It can be tempting to line it up too closely with other dichotomies – to say that kammatic Buddhism is practised by householders and nibbanic Buddhism by monks, for example. Damien Keown (Nature of Buddhist Ethics 86) notes that in Spiro’s own survey of Burmese villagers, many laypeople say that they would prefer nirvana for their next life and most monks do not describe striving for nirvana as one of their main functions; so such a mapping of kammatic/nibbanic onto householder/monk would be false.

But Keown takes this point about laypeople and monks much too far when he draws the conclusion that therefore Spiro’s kammatic/nibbanic “theory does not fit the facts”. Continue reading →

Kammatic and nibbanic Buddhism

02 Sunday Feb 2020

Posted by Amod Lele in Early and Theravāda, Karma, M.T.S.R., Place

≈ 2 Comments

Tags

Abhidhamma, H.L. Seneviratne, Mahāvaṃsa, Melford Spiro, Sri Lanka

Last winter my wife and I made a wonderful trip to Sri Lanka. Before I say anything about the trip’s philosophical implications, I just want to note that you should go there if you have the money and time to travel off-continent. This cradle of Theravāda Buddhism has spectacular beaches, deliciously spicy food, and no less than eight UNESCO World Heritage Sites in a country the size of West Virginia or Latvia. Sri Lanka’s friendly and cheerful people make a great deal of their living from tourism – and it saddens me to think that last year’s well-publicized bombings might devastate that living, especially since one’s actual risk of being a victim of terrorism is no greater in today’s Sri Lanka than it is in France. They and their country deserve better. Please visit Sri Lanka. You won’t regret it.

ruwanwelisaya-stupa-srilanka-serendipity_holidays_hyderabad_telangana_india_largeBut to return to the topics of this blog. We visited several of said Buddhist World Heritage Sites, including Buddhaghosa’s home of Anuradhapura (whose great stupa is larger than any other ancient building save the Pyramids). We talked about Buddhism with our tour guide there. We passed many Buddhist temples and shrines on the road. I read the Mahāvaṃsa, the old historical chronicle of Buddhism’s arrival in Sri Lanka. And all of it was very far from the Buddhism I profess – even though they and I would all claim to be Theravādins. Continue reading →

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