Author Archives: Amod Lele

The good life, present and future

03 Sunday Jul 2011

Posted by in Aesthetics, Buddhism, Death, Epicureanism, Flourishing, Foundations of Ethics, Human Nature

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Every human life ends in death. A long time ago I noted that we often forget this fact; and we shouldn’t. But granted that we acknowledge that we are all going to die, just how significant is the fact of our deaths? A little while ago I treated it as a significant problem, whether for an egoist or for one seeking the good in politics: whatever we achieve comes tumbling down in the end.

There’s a strong philosophical allure to consequentialism, the view that the best actions are those that produced the best consequences (of whatever sort). But a problem with consequentialism is that consequences, by definition, happen in the future – and eventually there will be no future. Continue reading →

Lack of training is not reliable

26 Sunday Jun 2011

Posted by in Metaphilosophy, Philosophy of Science, Prejudices and "Intuitions", Truth

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Several of this blog’s frequent commenters find significant philosophical value in the concept of “common sense,” and find it helpful to refute a claim on the grounds that the claim contradicts “common sense.” These commenters include not only Thill, whom I challenged on the topic several times before, but Jabali108 and Neocarvaka. (See the comments on this post for examples.) So the concept is worth revisiting if those debates are to get anywhere.

Let me start out by noting that I see some philosophical value in appeals to common sense defined in a certain way. This is the sense that I outlined in my first post on the topic: the prejudgements one brings to a given inquiry, especially as they come out of shared assumptions of one’s own society. My commenters seem to have something quite different in mind, however. Continue reading →

What I learned teaching Abrahamic monotheism

19 Sunday Jun 2011

Posted by in Christianity, Deity, Judaism, Rites, Supernatural

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I started writing this blog while I was teaching at Stonehill College, which hired me for a one-year visiting position and took me on shortly after that. A Catholic school, Stonehill requires all its students to take an introductory course in religion, and a third-year course in “moral inquiry”; faculty learn rapidly that these are the bread and butter of their teaching. In my time at Stonehill I taught one elective in Hindu tradition; the other eleven course sections were all the religion requirements.

Teaching students who did not want to be there was not always a joy. The wonderful advantage of teaching Stonehill’s required courses, though, was that there was almost no restriction on content. My love of big cross-cultural questions does not play well with the specialization taught in grad school and encouraged in academic publishing, where one must learn one thing and nothing else. But I could design these courses the way I wanted. The religion department had decided it wanted one common reference point that upper-year students could turn back to, and it had decided on the book of Exodus. But as long as you taught Exodus, the rest of the course was all up to you.

And so one semester I decided I wanted to learn more about Western monotheisms, and entitled my intro religion course “God in the West.” All that Buddhism and “Hinduism” I’d studied in grad school – never mind that. Because that was stuff I already knew pretty well. One of the things I hoped to impart to my students was a love of learning; and so I decided I would teach them a subject I wanted to learn about myself.

And learn I did. Continue reading →

What the Kharoṣṭhī fragments don’t imply for us

12 Sunday Jun 2011

Posted by in Early and Theravāda, Early Factions, Mahāyāna, Method and Theory in the Study of Religion

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There’s been a lot of talk among Buddhism-related bloggers lately about an article in Tricycle, by Linda Heuman. Heuman recounts the discovery, in 1994, of some very old scrolls – known as the Kharoṣṭhī fragments – in the the old Buddhist land of Gandhara, in what is now Afghanistan and Pakistan. Richard Salomon of the University of Washington has spent a great deal of time poring over these manuscripts. And what might we get out of them now? What difference might they make to Buddhists today?

Salomon argues that the manuscripts disprove an earlier model of Buddhist history – according to which there was an original council of Buddhists which established the first Buddhist canon, transmitted to disciples more or less verbatim. Instead, they show us that very different Buddhist texts were transmitted in very different places from very early on; the evidence doesn’t give us a first text that we can come back to.

The question is: what does that point imply? Heuman quotes Salomon to the effect that “none of the existing Buddhist collections of early Indian scriptures—not the Pali, Sanskrit, Chinese, nor even the Gandhari—’can be privileged as the most authentic or original words of the Buddha.’” (The first part of the quote, with the italics, is Heuman’s.) Heuman uses this claim to argue against Buddhist sectarian disputes: “Sectarian authority claims assume solid essentialist ground. That type of ground is just not there.” Let us assume for the purposes of this post that Salomon’s historical conclusions are correct. Does Heuman’s critique of sectarianism really follow? Continue reading →

New Books in Buddhist Studies podcast

10 Friday Jun 2011

Posted by in Confucianism, Mahāyāna

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As I mentioned in this week’s post, I’ve just taken up a position conducting podcast interviews for New Books in Buddhist Studies at the New Books Network. My first interview is now up! Have a look. I’m speaking to Jason Clower of Cal State U Chico about his book on Mou Zongsan, which I riffed on earlier this week. As I mentioned, Mou’s ideas are of significant interest to cross-cultural philosophers, and few Westerners know much about him yet.

While you’re there, you may also be interested in checking out the previous interview conducted with Clower’s Chico colleague Daniel Veidlinger, by my co-host Scott Mitchell. (If that name sounds familiar to longtime readers, it could be because I’ve briefly engaged with Scott on this blog before.)

Mou Zongsan’s theories across cultures

05 Sunday Jun 2011

Posted by in Confucianism, Deity, East Asia, Judaism, Mahāyāna, Metaphysics, Sufism, Vedānta

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I have recently taken on a position as interviewer for the New Books Network, an exciting new project to hold podcast interviews with the authors of recently published scholarly books. I will be interviewing for New Books in Buddhist Studies, a position I share with Scott Mitchell. I’ve completed a first podcast which is not yet available online, but I’ll let you know when it is.

I mention this now because that first podcast is with Jason Clower on his The Unlikely Buddhologist, the study I recently mentioned of 20th-century Confucian Mou Zongsan. The podcast is there to explore Clower’s ideas; here I’d like to add my own.

The book asks why Mou, a committed Confucian, spent a great deal of time thinking and writing about Buddhism. Its answer is that Mou found East Asian Buddhists expressing metaphysical distinctions with a clarity that the Confucians had not. Mou is deeply concerned with the metaphysics of value – specifically, the relationship between ultimate value and existing things. One might refer to this as the relationship between goodness and truth, or between God and world, even creator and creation. Continue reading →

Two years

01 Wednesday Jun 2011

Posted by in Blog Admin, Gratitude

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As of today, Love of All Wisdom has been officially up for two years. In that time, I’m happy to say, the site has grown significantly. In May 2011, Love of All Wisdom pages were viewed a total of 4288 times, well over 100 a day on average – compared to the first four months where the total never cracked 2000. That growth comes even though I’m now making one long post a week rather than the three short posts that I began with. Several recent posts have received over 60 comments. That number would be respectable even for a controversial political blog; for a philosophy blog, it’s pretty unusual.

I’d like to thank all the blog’s readers for its success to date. And I’d like to extend a special thank-you to the commenters, who have made this site a lively forum for discussion of key philosophical issues. It is deeply gratifying to see how many people come back to hear and discuss my reflections on topics that can often be abstract, esoteric or difficult.

Last year at this time, I added a list of “favourite posts” from the first year. With two years’ worth of posts, I’ve changed and expanded that list. In the sidebar you’ll see three categories. The first is “popular posts” that others have appreciated or enjoyed a lot. The second is “basic concepts,” posts that elaborate ideas I return to regularly in my philosophy; they’re a good starting point to understand the ideas here in more detail. Finally, there’s “personal favourites,” which is just that: the posts I’m particularly fond of myself.

Thank you all again, whether you reply or not. Without you, Love of All Wisdom would be no more than a set of personal journals stashed away in a corner. Here’s to many more years!

On the genealogy of “Buddhism and science”

29 Sunday May 2011

Posted by in Buddhism, East Asia, French Tradition, German Tradition, Method and Theory in the Study of Religion, Modernized Buddhism, Natural Science

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The most recent book from Donald S. Lopez, Jr., one of the most widely read contemporary American scholars of Buddhism, is entitled Buddhism and Science. Unlike most books with this title, it does not explore similarities or complementarities between Buddhist tradition and the natural sciences. It is instead best described by Lopez’s original intended subtitle: A Historical Critique. Alas, Lopez’s publishers apparently thought this subtitle boring, and therefore required him to replace it; his chosen replacement, A Guide for the Perplexed, is not particularly exciting either, and more importantly makes it impossible for the casual reader to find out the ways that this book is drastically different from all the other books out there with the same title.

I am not here to write about dreadful editorial decisions, however, but rather the content of the book. Lopez undertakes what has become one of the most standard methodologies in the contemporary academic humanities: following Foucault and ultimately Nietzsche, it is typically known as genealogy. One starts with a widely used contemporary concept and goes on to show the history of its usage, in order to create doubts among those who might otherwise use it. This has already been done plenty of times both for the concepts of “Buddhism” and of “science”; Lopez’s project here is instead a genealogy of the joint concept of “Buddhism and science,” the frequent form of inquiry that tries to link the two conceptually or analytically. As is typical for contemporary genealogies ever since Edward Said (though not for Foucault’s own and certainly not Nietzsche’s), Lopez finds the origins of “Buddhism and science” in the colonial nineteenth century. He shows us that claims about Buddhism’s compatibility with science remain remarkably consistent from the late 19th century to the early 21st, even though the science itself has changed drastically.

Now what is the purpose of showing us this point? From Nietzsche onward, the genealogical method has never been neutral. The point has always been to undermine. Lopez doesn’t like “Buddhism and science” any more than Nietzsche liked morality. Continue reading →

Buddhist human nature from India to China

22 Sunday May 2011

Posted by in Confucianism, East Asia, Human Nature, Mahāyāna, South Asia

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The translation of a small passage can turn out to tell us a great deal. Consider section 4B12 of the Mencius. Mencius says in this section that the great man is one who retains, or does not lose, chizi zhi xin 赤子之心. This Chinese phrase translates literally as something like “heart/mind of baby.” Most translators have followed the interpretation of the great Neo-Confucian synthesizer Zhu Xi, which dovetails smoothly with the optimistic view of human nature generally attributed to Mencius: in D.C. Lau’s translation, “A great man is one who retains the heart of a new-born babe.” We are born naturally good as babies, and become bad only if something intervenes to impede our natural development. (Contrast Augustine in the first chapter of the Confessions, who observes babies as creatures of desire and envy.)

Bryan Van Norden’s recent translation of Mencius challenges this interpretation. He translates 4B12 as “Great people do not lose the hearts of their ‘children.'” And he notes that in this he is following the early commentator Zhao Qi – for whom “children” refers to the subjects of a ruler, whose hearts must be won over. Nothing here about babies or children being naturally good.

Van Norden could be right about Mencius to this point; I’m far from a Mencius scholar and wouldn’t be able to tell. What struck me as far more surprising, though, is what Van Norden says next. Continue reading →

Of novels, politics, and being Gretchen

15 Sunday May 2011

Posted by in Aesthetics, Food, Happiness, Place, Pleasure, Politics, Virtue

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In Gretchen Rubin’s Happiness Project – an attempt to learn as many ideas about happiness as possible and try them all out to see what worked – she found that the first commandment of happiness was to “Be Gretchen.” That is, even (or especially) while striving for constant self-improvement, she needed to accept her own tastes, recognize what genuinely gave her pleasure and what didn’t, rather than what she wished would give her pleasure. For example, she needed to realize that the pleasures of good food and music mostly did nothing for her, but she adored children’s literature of all kinds.

The example intrigues me because I’m the exact opposite. Continue reading →