Category Archives: Death

The importance of being Thich Quang Duc

07 Sunday Jul 2019

Posted by in Death, External Goods, Happiness, Mahāyāna, Meditation, Patient Endurance, Prayer, Serenity

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In the Śikṣā Samuccaya‘s chapter on patient endurance, Śāntideva urges aspiring bodhisattvas to attain a meditative state (samādhi) called the Sarvadharmasukhākrānta, which Charles Goodman translates as “Everything is Covered with Happiness.” Śāntideva makes truly extraordinary claims about what is possible for a bodhisattva who has attained this state. In Goodman’s translation:

Bodhisattvas who attain this feel only happy feelings toward all objects they are aware of, with no feelings of suffering or unhappiness. Even while feeling the pains of the torments of hell, they think only happy thoughts. Even while suffering all the harms of the human condition, such as having their hands, feet, or noses cut off, they think only happy thoughts. Even while being beaten with canes, half-canes, or whips, they have only happy thoughts. Even when thrown into prison… or while being cooked in oil, or pounded like sugarcane, or flattened like reeds, or set on fire like an oil lamp, a butter lamp, or a yogurt lamp, they think only happy thoughts. (ŚS 181-2)

The passage is surprising, and modern readers often approach it with deep skepticism. We cannot imagine someone feeling this way; we think it must be impossible. Surely these are exaggerations? Surely it is psychologically unrealistic for anyone to attain such a state?

I think there is at least one significant empirical reason to believe that these claims are not exaggerated, and his name is Thich Quang Duc. Continue reading →

Naturalizing Śāntideva’s eudaimonism

10 Sunday Dec 2017

Posted by in Death, External Goods, Flourishing, Foundations of Ethics, Happiness, Karma, Mahāyāna, Patient Endurance, Stoicism, Supernatural

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My disagreements with Charles Goodman continue with his contribution to Jake Davis’s thought-provoking volume A Mirror Is For Reflection. (I’ve previously written about Jan Westerhoff’s chapter in the same book.) Just like Westerhoff, Charles is exploring the important question of naturalizing karma. He does so with particular reference to Śāntideva. He opens with a beautiful reading of Śikṣā Samuccaya chapter 4’s graphic descriptions of the punishments a wrongdoer will face in the hells, reading them in terms of the actions’ psychological effects on the wrongdoer.

The problem with this reading is that it doesn’t go far enough. Continue reading →

Beyond the removal of suffering

01 Sunday Oct 2017

Posted by in Death, Early and Theravāda, Flourishing, Happiness, Karma, Modernized Buddhism, Monasticism, Natural Science, Supernatural

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Last time I discussed Jan Westerhoff’s potent objection to naturalized Buddhism: if there is no rebirth then we can end our suffering simply by committing suicide. Westerhoff takes this objection as a reason to accept rebirth. I do not. Rather, I take it as pointing to a deeper problem with some core Buddhist teachings as they are usually understood. Continue reading →

In defence of Buddhism without rebirth

17 Sunday Sep 2017

Posted by in Death, Karma, Modernized Buddhism, Natural Science, Protestantism, Supernatural

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A few years ago I wondered how a naturalized Buddhism could avoid advocating suicide. If our goal is the cessation of suffering, and death is not the beginning of a new birth but a simple ending, shouldn’t death itself be our goal? I didn’t go very far with this argument, in part because I didn’t identify as a Buddhist at the time – there was a certain way in which not being a Buddhist made it not my problem. But now I am a Buddhist. And an excellent recent chapter by Jan Westerhoff, in Jake Davis’s fine new edited volume on Buddhist ethics, brings the point back into uncomfortable focus. Continue reading →

Is it morally wrong to eat your dead dog?

05 Sunday Feb 2017

Posted by in Analytic Tradition, Confucianism, Death, Disgust, Family, Food, Monasticism, Morality, Sex, Virtue

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Jonathan Haidt opens his The Righteous Mind with two hypothetical examples, “thought experiments” as analytic philosophers would say:

A family’s dog was killed by a car in front of their house. They had heard that dog meat was delicious, so they cut up the dog’s body and cooked it and ate it for dinner. Nobody saw them do this.

And

A man goes to the supermarket once a week and buys a chicken. But before cooking the chicken, he has sexual intercourse with it. Then he cooks it and eats it.

Haidt asks us: Did the people in either of these cases do something morally wrong? My reaction was, and is, to say yes in the first case but not the second. Continue reading →

On wanting it darker

04 Sunday Dec 2016

Posted by in Aesthetics, Death, Deity, Despair, External Goods, Hope, Judaism, Mahāyāna, Modernized Buddhism, Politics

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Leonard Cohen at the Arena in Geneva, 27 October 2008

Leonard Cohen at the Arena in Geneva, 27 October 2008

2016 has taken many great musicians from us. Early in the year we lost Prince and David Bowie. Gord Downie of the Tragically Hip is still with us for now, but the band played its last concert. And then there was Leonard Cohen.

Cohen began his career as one of the long parade of 1960s singer-songwriters who temporarily changed the phrase “folk music” so that it now referred to the music of educated urban élites. He earned a place alongside Joan Baez, Joni Mitchell, Bob Dylan – many of whom he played with. In that context he developed his talent for enigmatic, evocative lyrics. But as far as I’m concerned, none of his real greatness comes from that period. If he had died as young as Janis Joplin (or Amy Winehouse), I wouldn’t be writing this tribute, and a few decades from now I’m not sure that he would be remembered.

Cohen’s real brilliance came out in the 1980s and early 1990s, when decades of whisky and cigarettes had lowered his sensitive folkie voice into a gravelly growl, and his music took a darker turn to match. Continue reading →

In memoriam: Claude Vipond

23 Sunday Oct 2016

Posted by in Death, Family, Protestantism

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My maternal grandfather, Claude Vipond, died peacefully last Tuesday. His life was long – he reached 95 years. Claude was a doctor and a World War II veteran, but I knew him entirely as a grandfather – an often larger-than-life figure at family gatherings, delivering corny jokes with an enthusiasm that made them hilarious. At large Christmas gatherings he would read to the grandchildren, not some sentimental Victorian Christmas story but Stephen Leacock‘s marvelously tongue-in-cheek Caroline’s Christmas.

The irreverence of Leacock’s self-subverting story left a strong impression on me as a boy – much like the movie The Princess Bride, which came out when I was the age of its child narratee. In a different way from my father, “Caroline’s Christmas” helped teach me the pleasures of being an outsider, with an ironic detachment expressed in humour – in ways perhaps more profound than I realized at the time. In many ways I think that story really sums up my grandfather’s spirit. Continue reading →

The West within the rest

05 Sunday Jun 2016

Posted by in Death, Metaphilosophy, Modern Hinduism, Politics, Prejudices and "Intuitions", Vedas and Mīmāṃsā, Western Thought

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In the previous post I discussed why academic philosophers have usually focused on the West, and pointed out reasons why some amount of Western focus remains valuable. Above all, I noted: “we are always already formed by some sort of philosophical tradition, whether we like it or not and whether we know it or not. And a great deal of what forms us is Western.” So exploring Western philosophy is important to understand our own thought better, where we are coming from.

There are at least two important objections to be made to that claim as I have phrased it. Continue reading →

I am a Buddhist

10 Sunday May 2015

Posted by in Christianity, Death, Early and Theravāda, External Goods, Family, Flourishing, Grief, Health, Modernized Buddhism, Politics, Prayer, Therapy

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Last fall in my house we had some serious bad news: my wife was diagnosed with breast cancer. (There have been a number of ways in which I have hoped to emulate Ken Wilber, but this sure wasn’t one of them.) The good news is it was not a particularly severe variety as cancers go; with proper treatment it would not be life-threatening. But those treatments have been rough, with an extended recovery period.

It has, as you may imagine, been a difficult time for both of us. I am happy to say that things are much better than they were, but the hard times are not yet over. My wife’s story is hers to tell, and she has told it magnificently. On my side, something major has happened that I did not expect: for the first time, I have come to consider myself a Buddhist. Continue reading →

Intimacy and the eschaton

02 Sunday Sep 2012

Posted by in Confucianism, Death, Epicureanism, Flourishing, Politics

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Last week’s post explored how my views have begun moving from integrity toward intimacy. To me the key appeal of the intimacy approach, as I discussed there, is the way it can lead to satisficing over maximizing. Last week I focused on the implications of this distinction for happiness.

But there’s an additional appeal to intimacy’s satisficing, one which I have also begun to explore only recently. I have often been curious about the tendency for philosophies to be either supernatural or political (or both) in orientation, and as an explanation I have repeatedly returned to Simone Weil’s quote: “Atheist materialism is necessarily revolutionary, because to orient oneself toward an absolute good down here, one must place it in the future.” The question then is: why do we need to orient ourselves to an absolute good, in the future or up there? Why not just set our eyes lower? Continue reading →