Category Archives: Politics

Wishing George W. Bush well

09 Tuesday Jun 2009

Posted by in Anger, Early and Theravāda, Karma, Karmic Redirection, Mahāyāna, Meditation, Politics, Serenity

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When I first read Śāntideva, his practice of redirecting good karma (pariṇāmanā, often translated “merit transfer”) struck me as somewhat curious. As I tend to a naturalistic view of karma, I wasn’t sure how habits could realistically move from one person to another. Dale Wright’s article on naturalized karma speaks of redirection mainly to criticize it.

I gained a newfound respect for the practice, though, when I attended a vipassanā meditation retreat in S.N. Goenka’s tradition, in 2005. Many people I know swear by Goenka’s overall technique; it frankly didn’t do a lot for me. What made a huge difference, though, was at the very end of the retreat, when Goenka urged us to a practice very much like traditional pariṇāmanā. Wish everyone well, he said on his videotape. Think of people you know and wish them the best.

Fine, that’s the easy part. But then he said: wish your enemies well. Think of your enemies, and devote wishes to their being happy. So I thought: who is my greatest enemy? As a lifelong leftie, in 2005, it didn’t take me long to identify George W. Bush. And so, as part of the practice, I tried sincerely to wish that man well.

The experience was more than unsettling. I cried in the process. But it helped me grow a lot. I had spent a long time feeling such poisonous hatred for that man, which did terrible things to me and my own well-being – in a way that Śāntideva warns us about. It’s a terribly unnerving, but highly rewarding, thing to wish your enemies well. Since your enemies are only human it makes philosophical sense to do so, really, if your main aim is consequentialist – that is, to produce the best results for yourself or for humanity. The trick is that it requires you to give up retribution as a goal, and even for a consequentialist, that’s not easy.

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In praise of the culture of death

08 Monday Jun 2009

Posted by in Death, Greek and Roman Tradition, Politics, Roman Catholicism

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Catholic conservatives frequently say they defend a “culture of life” against a “culture of death” soaked in abortion and euthanasia. (It’s not only Catholics who use these terms, but they’re most popular in Catholic circles, not surprisingly since they originate with former Pope John Paul II.)

The intended rhetorical significance of this phrasing is pretty clear: life good, death bad. But I find myself taking it somewhat differently. The problem with contemporary worldviews, in my books, isn’t that we have a culture of death. The problem is that we don’t have a culture of death, and we should.

All life ends in death. This isn’t news. How, then, could we imagine a culture of life that isn’t a culture of death? We need a culture that enables us to face the inevitable reality of our own deaths and the deaths of our loved ones, and that’s exactly what we don’t have. In our everyday lives we allow ourselves to think that death won’t really happen to us. I think of the generally forgettable movie Practical Magic, which rests on the premise that its leading women suffer from a curse: a man who falls in love with them “will die.” Not die young, not die prematurely; just “he will die,” and this is seen as something horrible. But we all suffer from this curse. We just don’t want to admit it – because we don’t have a culture of death.

Plato said the love of wisdom – philosophy – is the practice of death. We should listen.

Political quietism today

01 Monday Jun 2009

Posted by in Mahāyāna, Politics

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One of the recurring, and more controversial, themes in my dissertation was Śāntideva’s strong suspicion toward political involvement, as when he proclaims that texts on law and politics (da??an?ti) are fruitless and lead to delusion. When I first presented a chapter of the dissertation at a workshop, a colleague was critical of my attempt to use Śāntideva as a resource for contemporary ethical reflection. I don’t remember his exact words, but they ran along the lines of: “We cannot today accept an ethical system that does not involve working for political change.” For him, Buddhism could only now be acceptable if it was Engaged Buddhism. You can find similar points made in many other places; my friend and occasional mentor Jeff Kripal frequently insists (in the joint article Quietism and Karma, for example) that “quietistic” ascetic traditions cannot be “an adequate resource for contemporary ethics.”

But why should this be? The most typical argument has to do with a variety of “after”s: rhetorically, it is assumed that “after colonialism, after Auschwitz and Hiroshima, after Gandhi’s satyagraha…” political inaction is morally suspect or even unethical. (The quote is from Jeff’s book Crossing Boundaries, pp. 56-7.) I’m skeptical of such claims. History is full of genocides, massacres and struggles, dating back as far as it is recorded. What, if anything, makes our age different? Political quietism has been defended as perfectly ethical, for about as long as it has existed. Why shouldn’t it be similarly defended now?