Author Archives: Amod Lele

A synthesis beyond Orientalism

19 Sunday Jan 2014

Posted by in Method and Theory in the Study of Religion, Modern Hinduism, Modernized Buddhism, Vedānta

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[Cross-posted at the Indian Philosophy Blog.]

I am increasingly getting the impression that the debates over Orientalism in Asian traditions have taken a new turn, and one very much for the better.

Few books of the twentieth century have made as much impact as Edward Said’s 1978 Orientalism. It is particularly striking that even though Said’s book was entirely about the Middle East, it has been a major scholarly landmark in the study of South and East Asia. Until Said, Western scholarship on Asia was rarely viewed as having a hidden colonial agenda. The perennialism of élitist mystical schools like Theosophy was taken seriously by scholars. And the views of Asian traditions’ popular advocates – such as D.T. Suzuki, Walpola Rahula, Sarvepalli Radhakrishnan – were widely accepted as accurate portrayals of those traditions.

After Said, all that changed. Continue reading →

The Indian Philosophy Blog

08 Wednesday Jan 2014

Posted by in Blog Admin, South Asia

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It is with great pleasure that I announce the creation of the Indian Philosophy Blog, a new group blog exploring all aspects of Indian thought. We hope to be for Indian thought what the excellent Warp, Weft and Way has been for Chinese. I have done some of the technical work to help put this together but the content is that of the contributors. Please check it out! I will continue to do my blogging in cross-cultural philosophy here, but intend to cross-post any posts that are directly related to Indian thought.

The theology of Christmas carols

22 Sunday Dec 2013

Posted by in Aesthetics, Christianity, Deity, Emotion

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I will be taking a break from blogging over the next few weeks’ holiday. When new posts return in January, they will be on a biweekly (or fortnightly, if you wish) schedule: every alternate Sunday rather than every Sunday. I continue to enjoy writing Love of All Wisdom and intend to keep doing so, but as I have tried publishing more conventional papers, studying computer science and teaching a course on top of my day job, the weekly schedule has been too hard to sustain. I hope that alternating weeks will make it easier for me to continue engaging in the wonderful exchanges of ideas that have taken place here.

In Canada and the US today, the Christian aspect of Christmas is likely most noticeable in the music. There are of course a great number of English-language Christmas songs with little or no Christmas element (“Jingle Bells”, “Deck The Halls”, “Frosty The Snowman” and so on). It is increasingly common to hear only these songs played in public places. But one may quickly feel something missing here. Certainly some of these songs are grander than others; it would be a difficult task indeed to argue that “Deck The Halls” is no better a work than “I Saw Mommy Kissing Santa Claus”. But even so, there is a certain depth that is missing from them.

By contrast, many Christian carols engage with some weighty theological questions, especially that most significant of all questions for monotheistic believers: theodicy, the problem of bad. If there is a God – specifically, a being both omnipotent and omnibenevolent – how can the world be so full of terrible things? Continue reading →

The Christian Christmas

15 Sunday Dec 2013

Posted by in Christianity, Judaism, Modern Hinduism, Rites, Sufism

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In previous years I’ve insisted that Christmas has a significance and value to North American life well beyond Christianity. It is a ritual that brings families together – something Confucius would say is among the most important things in the world, irrespective of anything such rituals might mean. And its meaning is not limited to Christian stories; it is also a seasonal festival of light and darkness, of the winter solstice.

I stand by all of that. But having said it, I think that for secular North Americans (and likely Europeans as well) there is also considerable value in the specifically Christian meaning of the festival. Continue reading →

Kitsch

08 Sunday Dec 2013

Posted by in Aesthetics, Christianity, Modern Hinduism, Pleasure, Politics

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baby KrishnaI cannot think very long about aesthetics without encountering the concept of kitsch. Perhaps doubly so now in the Christmas season (on which more in coming weeks), but in the rest of the year at all. One of the reasons I haven’t thought that much about aesthetics, I realize, is that I suspect most modern thinkers on the subject would consider many of my favourite artistic creations bad art – if they would consider them art at all. And the concept which would typically be used to describe them is kitsch: works with a lower-class popular appeal.

Among my favourite works of music are several power ballads of the late ’80s and early ’90s, which I enjoy non-ironically. In visual art, I love the bright Indian aesthetic in its popular manifestations: poster art of deities, temples covered in “Christmas” lights. 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

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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 →

The obligation to live as one teaches

24 Sunday Nov 2013

Posted by in Honesty, Morality

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I have written before about Eric Schwitzgebel’s studies suggesting that professors of ethics are no more ethical than anybody else. Now what does this finding mean? A while ago, Schwitzgebel reflected some more on these studies – and on the reactions he found to them. (This reaction was recently referred to on the Philosophy Bites podcast and even in the Manchester Guardian.) He pointed out:

Philosophers rarely seem surprised or unsettled when I present my work on the morality of ethicists — work suggesting that ethics professors behave no differently than other professors or any more in accord with their own moral opinions (e.g., here). Amusement is a more common reaction; so also is dismissal of the relevancy of such results to philosophy. Such reactions reveal something, perhaps, about the role philosophical moral reflection is widely assumed to have in academia and in individual ethicists’ personal lives.

I think Schwitzgebel is quite right that the reaction is telling. Few, I think, would be surprised to hear that ethicists aren’t especially ethical. But similarly few even seem to consider this a problem – and that is what troubles me. Continue reading →

Accounting for Hegel and the Pali

17 Sunday Nov 2013

Posted by in Compassion, Early and Theravāda, Emotion, Epistemology, German Tradition, Metaphilosophy, Metaphysics, Philosophy of Language, Self

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My previous two substantive posts, on Thomas Kasulis’s intimacy/integrity distinction, went in opposite directions from one another. Two weeks ago I noted how the intimacy/integrity distinction seems to divide into two separate distinctions – an ontological one of internal vs. external relation between things, and an epistemological one of affective somatic “dark” knowledge vs. public self-reflective knowledge. Kasulis writes as if internal relation and affective somatic knowledge are all part of the same complex and vice versa, but Hegel and the Pali Buddhist texts seem to cross these divides, such that the Pali literature places external relation with affective somatic knowledge and Hegel the opposite.

Last week, though, I aimed to show that the connection Kasulis assumes between these aspects is a real one. What I pointed out was that an internal relation between existent things implies an internal relation between knower and known, and that this implies an affective somatic kind of knowledge – as an external relation between things implies an external relation between knower and known, and therefore a public and self-reflective kind of knowledge.

But if this is so, what do we do with the exceptional cases of Hegel and the Pali literature, which seem to involve one but not the other? Continue reading →

New article on Śāntideva, gifts and politics

15 Friday Nov 2013

Posted by in External Goods, Mahāyāna, Politics

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I’ve just got a new article published in the Journal of Buddhist Ethics. It takes up a theme that emerged in my dissertation writing but didn’t quite fit with the broader idea of the dissertation. I’ve touched on it here a couple of times, especially in writing about Śāntideva’s anti-politics. In the article I go into more detail about Śāntideva’s rejection of political institutions, and why other writers have missed it – leading into it with the curious question of why Śāntideva advocates that his readers give gifts of sex, drugs and weapons.

One of the reasons I chose the online-only JBE for this publication is that they are, wonderfully, entirely open-access. That means absolutely anyone with an internet connection can read it, whether or not they have an academic affiliation. Have a look!

Putting intimacy/integrity back together

10 Sunday Nov 2013

Posted by in Epistemology, Metaphilosophy, Metaphysics, Philosophy of Science, Play, Work

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Last week I submitted Thomas Kasulis’s dichotomy of intimacy and integrity worldviews to critical scrutiny. I pointed out the distinction between the epistemological element on one hand, in which intimacy knowledge is somatic and affective while integrity is self-reflective and public, and the ontological element on the other, in which intimacy sees the world as composed of internal relations and integrity sees it as made up of external relations. I noted Hegel appears to have an intimacy ontology and an integrity epistemology, while the Pali Buddhist texts appear to be the opposite – suggesting that rather than speaking of intimacy and integrity as a unity, perhaps we should break them up.

And yet while one can separate the two elements of these ideal types in this way, I suspect that one shouldn’t – because they turn out to have a deep logical relation to each other. It is one that I think Kasulis tends to leave unstated, partially because he doesn’t split up these two elements in the first place. Continue reading →