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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Early and Theravāda

In praise of alcohol

28 Sunday Dec 2025

Posted by Amod Lele in Aesthetics, Early and Theravāda, Food, Friends, Health, Judaism, Place, Pleasure, Rites, Zest

≈ 6 Comments

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drugs, Eric Bogle, gender, Moses Maimonides, music, Purim, Scotland, Stan Rogers, Talmud

Alcohol is further out of fashion these days than at any time in living memory. Even American Prohibition just made people try harder to get alcohol. Today, though, alcohol drinking in the US has fallen to record lows, with only 54% of Gallup survey respondents saying they consume it. Nearly every cocktail-serving restaurant or even bar I visit these days has non-alcoholic mocktail options, often with sophisticated bartending flair – something barely imaginable twenty years ago.

The reasons for this are not too hard to imagine. On the one hand, the medical studies about alcohol’s harms keep piling up, often indicating that even moderate drinking – the kind touted as beneficial to health a couple decades ago – may now have many negative health consequences. On the other, alternative mind-altering substances are now easily available – most obviously cannabis, legal in many American jurisdictions and across Canada, which is a clearly healthier alternative. All in all, all things considered, the downward trend in drinking is probably not a bad thing. And there’s plenty of traditional precedent for being suspicious of alcohol: the fifth of the Five Precepts, guiding lay people, enjoins refraining from alcohol on the grounds that it causes heedlessness.

That said, there are reasons why alcohol has remained so enduringly popular in human history. And we do ourselves a disservice by disregarding them. Alcohol is not for everybody – many people find it takes control of their lives in a harmful way. But even for those people, there’s usually a reason it got so powerfully appealing in the first place. In many human lives, ones where one can control its consumption well, alcohol plays a very positive and valuable role. And as we approach the one festival in the North American ritual calendar where the drinking of alcohol typically plays the largest role, it’s worth thinking a bit about alcohol’s positives.

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Mindform Podcast interview

12 Wednesday Nov 2025

Posted by Amod Lele in Anger, Attachment and Craving, Confucianism, Early and Theravāda, Emotion, External Goods, Flourishing, Foundations of Ethics, Human Nature, Mahāyāna, Meditation, Metaphysics, Mindfulness, Morality, Natural Science, Pleasure, Politics, Psychology, Self

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Alex O'Connor, Aristotle, authenticity, autobiography, Charles Goodman, conventional/ultimate, expressive individualism, Frank Lawton, Friedrich Nietzsche, interview, Jeremy Bentham, Kāma Sūtra, Madhyamaka, phenomenology, Śāntideva, Thailand, utilitarianism, virtue ethics

I was interviewed by Frank Lawton on a recent episode of the Mindform Podcast on self-development and wisdom, associated with Ryan A. Bush’s Designing the Mind. We begin with my formative story in Thailand and the anti-politics associated with it, proceeding to a critique of utilitarianism, a discussion of my gradual movement from Theravāda to Mahāyāna Buddhism, and finally to an exploration of expressive individualism. All told, I think it’s a very nicely rounded introduction to my philosophical thinking – even if my growing hair is in its awkward phase and I stammer a little too much!

The lost Buddhisms

26 Sunday Oct 2025

Posted by Amod Lele in Buddhism, Early and Theravāda, Mahāyāna, Method and Theory in the Study of Religion, Philosophy of Language, Self, South Asia

≈ 5 Comments

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B.R. Ambedkar, IABS, Künzang Sönam, Laura Guerrero, Mahāvaṃsa, Pudgalavāda, Sri Lanka

One of the first things you’d learn in any Intro to Buddhism course is that most Buddhists alive today are part of the Mahāyāna tradition, in which one aspires to be a bodhisattva (and eventually become a buddha). Mahāyāna is the majority tradition because it’s the one practised in Japan, Korea, most of Vietnam, and China including Taiwan and Tibet. (Tibetans sometimes refer to their tradition as “Vajrayāna”, but they know that that’s still a form of Mahāyāna; there are no non-Mahāyāna Vajrayānists.) The name “Mahāyāna” (translated as “Great Vehicle”) is not in dispute; everybody agrees that that’s the preferred term. That part is easy.

Now here’s a question: what do you call all the other Buddhists?

Your typical intro Buddhism course gets around that question pretty easily, because there’s a simple answer if you’re exclusively talking about Buddhists today, in the modern era. As of about 1850, basically all the non-Mahāyāna Buddhists in the world identified as part of the Theravāda tradition, practised throughout Sri Lanka and mainland Southeast Asia. The only Buddhists who might identify as something else are more recent modernist Buddhists of one stripe or another – hippyish Western Buddhists who don’t want to be pinned down to specifics, or perhaps B.R. Ambedkar’s Navayāna – and they understand they’re doing something new and a little weird. (“Navayāna” means “new yāna”.) In general, it’s pretty reasonable to say that the Buddhism existing in the past thousand years or so has been divided into the two traditions of Mahāyāna and Theravāda.

But go back before that, and things look very different.

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Canadian psychedelic podcast interview

22 Monday Sep 2025

Posted by Amod Lele in Consciousness, Daoism, Deity, Early and Theravāda, Indigenous American Thought, Mahāyāna, Meditation, Metaphysics, Method and Theory in the Study of Religion, Psychology, Roman Catholicism, Self, Supernatural, Vedānta

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autobiography, Buddhaghosa, Canada, drugs, Elon Musk, interview, John Hick, MAPS, Meister Eckhart, mystical experience, nondualism, Osheen Dayal, phenomenology, religion, Roland Griffiths, Śāntideva, Teresa of Ávila, Thailand, Upaniṣads, Zhuangzi

Following up my talk on psychedelics and mysticism, Osheen Dayal of the Canadian branch of MAPS just interviewed me on the same subject for their video podcast. In the interview we talk about a wide range of subjects from my personal Buddhist story through St. Teresa’s angel to Elon Musk. Have a look!

Where Buddhists agree on metaphysics

24 Sunday Aug 2025

Posted by Amod Lele in Early and Theravāda, Mahāyāna, Metaphysics, Self, Truth

≈ 7 Comments

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Abhidhamma, Buddhaghosa, Candrakīrti, conventional/ultimate, Dan Arnold, Madhyamaka, Mark Siderits, Milindapañhā, Śāntideva, Tom Tillemans

Buddhists have never agreed on an overall metaphysics. They have long agreed that prajñā – accurately seeing things according to the ultimate truth – is hugely important, but they differ greatly on what that ultimate truth is. The Theravāda Abhidhamma view says everything is ultimately reducible to smaller parts; the Madhyamaka says it’s ultimately just emptiness; the Yogācāra says it’s all mind; Chinese Huayan and Tiantai views have their own trippy takes.

It recently hit me, though, that there’s actually a huge point of metaphysical agreement among all the Buddhist schools: huge enough to mean that this disagreement about the ultimate isn’t what matters most to them. And that’s on the point I discussed last time: namely that what really matters in Buddhist metaphysics isn’t so much the nature of the ultimate. Rather, it’s breaking down the conventional!

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The practical implications of non-self

10 Sunday Aug 2025

Posted by Sandhya Lele in Early and Theravāda, Flourishing, Human Nature, Metaphysics, Psychology, Self, Virtue

≈ 5 Comments

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Amber Carpenter, Bronwyn Finnigan, existentialism, expressive individualism, Four Noble Truths, Friedrich Nietzsche, gender, Pali suttas, Walt Whitman

One of the reasons Buddhists emphasize the idea of non-self so much, I think, is they see the kind of danger that can emerge from self-focused approaches like expressive individualism. That danger is when we identify with our bad qualities in a way that stops us from getting better. Buddhists emphasize the lack of an essential self so that we can shed our bad qualities, become better than we are.

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Disengaged Buddhism in the second era of Trump

16 Sunday Mar 2025

Posted by Amod Lele in Despair, Early and Theravāda, Hope, Politics, Serenity

≈ 10 Comments

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21st century, Disengaged Buddhism, Donald Trump, Mohandas K. Gandhi, Pali suttas, Siddhattha Gotama (Buddha), United States

Early in the first Trump administration, I preached the importance of disengaged Buddhists’ lessons: to refrain from anger, to remind ourselves that some things are more important than politics. I think that that was easier to do the first time round. For in the end, the main thing that distinguished the Trump administration from previous Republican administrations – until the various self-coup attempts at the end of his reign – was its hostile rhetoric. On policy, on running the government, Trump 1.0 was not all that different from a standard garden-variety Republican: the only major controversial piece of legislation he passed was to borrow money and hand it to the rich, just as Reagan and George W. Bush had done before him. Some of the policies that drew the biggest outrage – like putting children in cages – turned out to be the work of previous administrations, including Obama. While Trump’s bark did make the United States a more hostile place for everyone, it nevertheless remained far worse than his bite. That made it a lot easier to preach taking a chill pill.

I don’t think any of that is true this time around. After the election, my hope had been for a second Trump term mostly like the first, probably a little worse. But nothing of the sort has happened. As far as I can tell, Trump has done far more damage in the first month of his second term than he did in three and a half years of his first. The actions of Trump, and his unelected viceroy Elon Musk, have already killed thousands of African recipients denied aid, and wreaked havoc on the world from Ukraine through Canada to here in metropolitan Boston, where nearly everyone I know has had their job redefined – if not lost – as a result of cuts and freezes to science funding.

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The physics of emptiness

15 Sunday Dec 2024

Posted by Amod Lele in Consciousness, Early and Theravāda, Mahāyāna, Metaphysics, Modernized Buddhism, Physics and Astronomy

≈ 11 Comments

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Arthur Eddington, Buddhaghosa, Madhyamaka, Śāntideva, Wilfrid Sellars

How can we reconcile Buddhism with expressive individualism (“be yourself”) and with natural science? When I had previously turned to Wilfrid Sellars for help on this question, I had compared Sellars’s view to two Buddhist metaphysical positions on ultimate truth, which are quite different from each other. One of these was Buddhaghosa’s view that ultimate truth is reductionist, and I no longer find that comparison helpful. But I also turned to Śāntideva’s view that the ultimate is normatively inert, with no good or bad involved. Śāntideva’s view rejects Buddhaghosa’s in some very important ways – and I think that philosophically his metaphysics is considerably more powerful.

That’s a big deal for me because, having come to my Buddhism in Thailand, I have generally viewed myself as a Theravādin like Buddhaghosa. I’ve been skeptical of the most famous piece of Śāntideva’s metaphysics, his ethical deconstruction of self and other in chapter VIII of the Bodhicaryāvatāra. I’m not convinced by his or any other argument for a universal impartial altruism – a key Mahāyāna doctrine. Yet I do now find myself moving closer to a Mahāyāna or at least Madhyamaka view, because of a different aspect of Śāntideva’s metaphysics: the metaphysics of emptiness in chapter IX, which I think are considerably deeper.

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The scientific self is not reductionist

08 Sunday Dec 2024

Posted by Amod Lele in Analytic Tradition, Biology, Early and Theravāda, Metaphysics, Modernized Buddhism, Philosophy of Science, Self

≈ 4 Comments

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, expressive individualism, Wilfrid Sellars

Any serious contemporary Buddhist intellectual needs to think through the connection between Buddhist ideas and the relevant claims of natural science. Many of us, too, are expressive individualists: we believe that there is something valuable in the project of discovering one’s true self. The expressive individualist view of self-discovery and self-expression – put perhaps in most recent terms as “let your freak flag fly” – is that’s an uncomfortable fit with a tradition that has proclaimed for millennia that there is no true self.

There are at least three different metaphysical understandings underlying each of Buddhism, natural science, and expressive individualism, and at least at first glance they all appear to be in conflict. Resolving this conflict is not easy, and recently my views on how to do it best have significantly changed. I often find I get the best sense of what’s important in other people’s philosophies by figuring out what they changed and why, so I thought it would be helpful to show the changes in my own.

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The Buddhist critique of shame

17 Sunday Nov 2024

Posted by Amod Lele in Disgust, Early and Theravāda, Fear, Humility, Shame and Guilt

≈ 8 Comments

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Bernard Williams, Bhikkhu Ñāṇamoli, Buddhaghosa, June Price Tagney, Maria Heim, Maurice Walshe, Pali suttas, Ronda Dearing, Sarah Shaw

It doesn’t sit very well with many modern readers, including myself, to put a high value on shame. We often find shame to be something that cripples us, makes us burn with embarrassment in a way that inhibits our doing good. Too often I look to some minor misdeed of mine, sometimes even just a joke that failed to land, and instinctively beat myself up for it. Yet detailed introductions to Pali Buddhist texts will often note that these texts prize the mental states of hiri and ottappa, two Pali terms which are both often translated “shame”. It is important to pay attention to the parts of a tradition we disagree with, especially if it’s our own tradition; they can be the ones we learn from the most. So I don’t want to dismiss the texts’ valuation of what looks like shame.

And yet one day while looking through the suttas for something unrelated, I chanced upon something that is much less commonly remarked on: the Pali texts also contain a critique of shame. Or at least of something that could be translated as “shame” just as reasonably as hiri and ottappa can be. That something is kukkucca.

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