• About me
  • About this blog
  • Comment rules
  • Other writings

Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Tag Archives: Maria Heim

Naturalized kammatic Buddhism

01 Sunday Mar 2020

Posted by Amod Lele in Death, Early and Theravāda, External Goods, Faith, Flourishing, Generosity, Humility, Karma, Modernized Buddhism, Supernatural

≈ 23 Comments

Tags

Aristotle, Dale S. Wright, Jan Westerhoff, Maria Heim, Paul Woodruff, rebirth, Śāntideva

I think I’ve shown that the kammatic-nibbanic distinction should matter to the historian, textual scholar, or anthropologist trying to figure out what Buddhism has meant in other times and places. Contra Damien Keown, it is a helpful ideal type to understand how Buddhists have thought about their tradition to date. But should it matter constructively, to us, now?

Yes, it should – at least to us Buddhists, and to anyone trying to think philosophically with Buddhism today. Because, I would argue, there are things valuable about worldly life – and it turns out that there have always been Buddhists who agreed that there are, in practice if not in theory. At least some forms of the dichotomy turn out to reprise the key constructive problem of my dissertation – the role of external goods in a good human life – from an intra-Buddhist perspective. The Buddhism of the suttas, of Buddhaghosa and Śāntideva, turns out to be single-minded: only liberation is important. Buddhists will often identify that austere Buddhism as normative, the ideal to aspire to – and yet live a life remarkably different from that ideal. And I think that they are, at least to some extent, right to live such a life. Continue reading →

A Sellarsian solution for the self?

09 Sunday Jun 2019

Posted by Amod Lele in Analytic Tradition, Early and Theravāda, Foundations of Ethics, Karma, Metaphysics, Self, Truth

≈ 7 Comments

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, G.W.F. Hegel, Jay Garfield, Madhyamaka, Maria Heim, Pudgalavāda, qualitative individualism, Śāntideva, Wilfrid Sellars

The conflict between Buddhism and qualitative individualism is a major difficulty for my own philosophy. In addressing that conflict, there is one approach that has repeatedly stuck out at me. I don’t think it actually solves the problem, but it may be a step towards a solution.

That step is to build on the similarities between the Buddhist conventional/ultimate distinction and Wilfrid Sellars’s distinction between the manifest and the scientific image. Both of these dichotomies are focused on the human person or self: at the conventional (sammuti/vohāra) or manifest level, selves and their differences are real and important, and stories can be told; at the ultimate (paramattha) or scientific level, selves disappear, reduced to smaller particles that form a more fundamental level of explanation.

We may note here a key way that Sellars departs from at least Buddhaghosa’s Buddhism. He agrees with Buddhaghosa’s view that the ultimate/scientific level is an important respect truer than the conventional/manifest. But the further difference is very important: for Sellars, the manifest image is necessary for ethics (and probably aesthetics and politics.) Continue reading →

Conventional teaching wrongly taken as an equal

26 Sunday May 2019

Posted by Amod Lele in Early and Theravāda, Hermeneutics, Truth

≈ 2 Comments

Tags

Abhidhamma, Buddhaghosa, Chakravarthi Ram-Prasad, Charles Hallisey, conventional/ultimate, Maria Heim, pedagogy

I demonstrated last time why Buddhaghosa believes the ultimate (paramattha) to be higher and truer than the conventional (vohāra or sammuti). But this is not to say that he finds the conventional unnecessary. Charles Hallisey rightly points out its value in his important “In defense of rather fragile and local achievement“. Hallisey notes that the conventional is essential for pedagogical purposes, and those purposes matter. The conventional is at least as important as the ultimate – but the ultimate, as I noted last time, remains truer. If it were not truer, there would be no need for it; the conventional would simply be superior, since it is more effective at teaching and persuading people.

In The Forerunner of All Things – a generally strong book of which I stand by my previous praise – Maria Heim claims that in that same article Hallisey argues “the Theravādins do not see ultimate (paramattha) teachings as truer than conventional (sammuti) teachings”, following this up with her own comment that “They have different purposes but are equally truthful ways of describing the world, and the Theravāda sources do not place them in a hierarchy.” (Forerunner 90)

But that is not quite what Hallisey says in the chapter at issue. Continue reading →

Mere convention vs. seeing correctly

12 Sunday May 2019

Posted by Amod Lele in Early and Theravāda, Hermeneutics, Metaphysics, Truth

≈ Comments Off on Mere convention vs. seeing correctly

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, Maria Heim, phenomenology, Wilhelm Halbfass

Continuing my response to Chakravarthi Ram-Prasad, I want to turn back now to the original point of contention with which our exchange first began: the role of conventional (sammuti/vohāra) and ultimate (paramattha) in Buddhaghosa’s thought. First and foremost, I am deeply puzzled by Ram-Prasad’s claim in his comment on my previous post that “Buddhaghosa does not use the locution ‘merely’ (matta) in reference to conventional language”, when one can find this passage on page 1094 of his and Heim’s own article:

At XVIII.28, [Buddhaghosa] says that “there comes to be the mere common usage of ‘chariot’” (ratho ti vohāramattaṃ hoti) from its parts but that an ‘examination’ (upaparikkhā) shows that ultimately there is no chariot.” Likewise, when there are the five aggregates of clinging, then there comes to be the mere common usage of ‘a being’, ‘person’”… Continue reading →

There is only name and form

28 Sunday Apr 2019

Posted by Amod Lele in Consciousness, Early and Theravāda, Metaphysics, Self

≈ Comments Off on There is only name and form

Tags

Abhidhamma, Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, Maria Heim, phenomenology

I now begin my responses to Chakravarthi Ram-Prasad on the thought of Buddhaghosa. Let me first reiterate a point I made early on: what I refuse is the interpretation that Buddhaghosa’s understanding of ultimate, conventional and the aggregates are merely phenomenological and not ontological. That is, I reject Heim and Ram-Prasad’s claim that “Buddhaghosa does not use abhidhamma as a reductive ontological division of the human being into mind and body, but as the contemplative structuring of that human’s phenomenology.” Emphasis added. I am not, and never was, denying a phenomenological element to Buddhaghosa’s ideas; I would have no objection to the claim that Buddhaghosa uses abhidhamma categories as both an ontological division of a human being and as a structuring of that human’s experience (contemplative or otherwise). As far as I can tell, the ontology/phenomenology distinction is not one that Buddhaghosa employs; in Heim and Ram-Prasad’s article I do not see any evidence that Buddhaghosa makes such a separation.

Indeed that very distinction of phenomenology from ontology seems to me to depend on a distinction between subject (the topic of phenomenology) and object (the topic of ontology). Such a split seems to me one that Buddhaghosa is unlikely to want to make, given his commitment to deconstruct the self/subject. And I think the refusal of such a split may be lent support by Heim and Ram-Prasad’s article itself, on points which I did not refer to because I suspect I am in agreement with them: namely, that Buddhaghosa makes no significant split between mind and matter. Continue reading →

The importance of reading Buddhaghosa closely

21 Sunday Apr 2019

Posted by Amod Lele in Early and Theravāda, Hermeneutics, Self

≈ Comments Off on The importance of reading Buddhaghosa closely

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, Maria Heim

A while ago, Chakravarthi Ram-Prasad made a thoughtful reply to the last of my post series on Buddhaghosa. I thank Ram-Prasad for that reply; I appreciate his willingness to engage with my rather cheeky attempt to reply to an article before it was even published. Now that his and Maria Heim’s article has reached publication (in Philosophy East and West 68(4), October 2018), I think it is time to take that reply back up again. Continue reading →

Buddhaghosa on seeing things as they are (3)

13 Sunday May 2018

Posted by Amod Lele in Early and Theravāda, Epistemology, Metaphysics, Truth

≈ 1 Comment

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, Maria Heim, Śāntideva

My continuing dispute with Maria Heim and Chakravarthi Ram-Prasad, over the ideas of Buddhaghosa, now returns to where it began: the distinction between ultimate (paramattha) and conventional (sammuti or vohāra).

Heim and Ram-Prasad admit that for some Buddhist traditions these terms refer to different truths or levels of truth. (When Śāntideva employs the ultimate/conventional distinction, for example, he describes them explicitly as satyadvaya, two truths.) But Heim and Ram-Prasad claim that for Buddhaghosa it is not so. Continue reading →

Buddhaghosa on seeing things as they are (2)

29 Sunday Apr 2018

Posted by Amod Lele in Early and Theravāda, Epistemology, Metaphysics, Truth

≈ 1 Comment

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, Itivuttaka, Maria Heim, Siddhattha Gotama (Buddha)

I continue my argument from last time dissenting from Maria Heim and Chakravarthi Ram-Prasad’s interpretation of Buddhaghosa. I turn to a second passage that Heim and Ram-Prasad use – incorrectly, in my view – to claim Buddhaghosa is not trying to take a position on the way things actually are. They note correctly that Buddhaghosa contrasts those who see correctly, one one hand, with those who “resort to views” (the diṭṭhigata) on the other. But what does this distinction mean, exactly? Continue reading →

Buddhaghosa on seeing things as they are (1)

15 Sunday Apr 2018

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

≈ 3 Comments

Tags

Abhidhamma, Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, Maria Heim, Milindapañhā, phenomenology

Earlier this year I examined the classic Pali Milindapañhā dialogue and its claim that while one can speak of oneself as a “convention” (vohāra), ultimately (paramattha) a person is not found. I referred in passing to the Visuddhimagga (Path of Purification), the most famous work of the great Theravāda philosopher Buddhaghosa, as following this understanding. And I noted that on this view a person, or a chariot, can most accurately be described in reductionist terms, as atomized parts; the ultimate reality lies beyond that convention.

Chakravarthi Ram-Prasad took issue with this description in a comment, referring me to Maria Heim’s forthcoming book The Voice of the Buddha – and to an article he wrote with Heim in Philosophy East and West entitled “In a double way”. Neither of these has been officially published yet, but I could find a preprint version of “In a double way” on PEW’s site for “early release”.

The article claims that Buddhaghosa uses abhidhamma categories, such as the five aggregates (khandha), not as “as a reductive ontological division of the human being” but rather as “the contemplative structuring of that human’s phenomenology.” (1)1 That is to say that according to Heim and Ram-Prasad, Buddhaghosa is not trying to talk about what exists or what human beings and other entities really are, just about the kinds of experiences human beings have, and especially those found in meditation. The article comes to this conclusion through a welcome close reading of the Visuddhimagga, something which, the authors note accurately and unfortunately, “has rarely been attempted in competing views of him…” They add: “It would be a welcome development in the study of Buddhaghosa if other scholars were to offer further or contrasting interpretations – e.g., as that he engaged in constructing a metaphysical dualism – based on such textual analysis rather than on an a priori commitment to a picture of abhidhamma and its interpreters.”

To this I reply: challenge accepted. Continue reading →

On the very idea of Buddhist ethics

17 Sunday Jan 2016

Posted by Amod Lele in Action, Analytic Tradition, Early and Theravāda, Foundations of Ethics, Free Will, Greek and Roman Tradition, Hermeneutics, M.T.S.R., Metaphilosophy, Modernized Buddhism, Morality, Self

≈ 27 Comments

Tags

Aristotle, Buddhaghosa, Christopher Gowans, Damien Keown, David Chapman, John Rawls, Maria Heim, Peter Harvey, virtue ethics

I’ve recently been reading Christopher Gowans’s Buddhist Moral Philosophy: An Introduction. It is an introductory textbook of a sort that has not previously been attempted, and one that becomes particularly interesting in the light of David Chapman’s critiques of Buddhist ethics. While Gowans and Chapman would surely disagree about the value and usefulness of Buddhist ethics, they actually show remarkable agreement on a proposition that could still be quite controversial: namely, that the term “Buddhist ethics” or “Buddhist moral philosophy” names above all a Yavanayāna phenomenon. That is: the way that Gowans and Chapman use the terms “Buddhist ethics” and “Buddhist moral philosophy”, what they name is a contemporary Western (and primarily academic) activity, even if it is one conducted primarily by professed Buddhists. Continue reading →

← Older posts

Welcome to Love of All Wisdom.

I invite you to leave comments on my blog, even - or especially - if I have no idea who you are. Philosophy is a conversation, and I invite you to join it with me; I welcome all comers (provided they follow a few basic rules). I typically make a new post every other Sunday. If you'd like to be notified when a new post is posted, you can get email notifications whenever I add something new via the link further down in this sidebar. You can also follow this blog on Facebook or Twitter. Or if you use RSS, you can get updates through the RSS feed.

Recent Comments

  • Seth Zuihō Segall on Eliminating and interpreting as Buddhists
  • Nathan on Does the Sigālovāda Sutta prohibit attending the theatre?
  • Amod Lele on Does the Sigālovāda Sutta prohibit attending the theatre?
  • Nathan on Does the Sigālovāda Sutta prohibit attending the theatre?
  • Amod Lele on Does the Sigālovāda Sutta prohibit attending the theatre?

Subscribe by Email

Post Tags

20th century academia Alasdair MacIntyre Aristotle ascent/descent Augustine autobiography Buddhaghosa Canada conferences Confucius conservatism Disengaged Buddhism Engaged Buddhism Evan Thompson Four Noble Truths Friedrich Nietzsche G.W.F. Hegel gender Hebrew Bible identity Immanuel Kant intimacy/integrity justice Karl Marx Ken Wilber Martha Nussbaum Mencius modernity Pali suttas pedagogy Plato qualitative individualism race rebirth religion Siddhattha Gotama (Buddha) T.R. (Thill) Raghunath technology theodicy Thomas Kuhn United States utilitarianism Śaṅkara Śāntideva

Categories

  • African Thought (12)
  • Applied Phil (270)
    • Death (36)
    • Family (40)
    • Food (17)
    • Friends (13)
    • Health (23)
    • Place (25)
    • Play (12)
    • Politics (152)
    • Sex (20)
    • Work (36)
  • Asian Thought (393)
    • Buddhism (283)
      • Early and Theravāda (119)
      • Mahāyāna (116)
      • Modernized Buddhism (83)
    • East Asia (82)
      • Confucianism (52)
      • Daoism (13)
      • Shinto (1)
    • South Asia (128)
      • Bhakti Poets (3)
      • Cārvāka-Lokāyata (5)
      • Epics (15)
      • Jainism (23)
      • Modern Hinduism (35)
      • Nyāya-Vaiśeṣika (6)
      • Sāṃkhya-Yoga (14)
      • Vedānta (35)
      • Vedas and Mīmāṃsā (7)
  • Blog Admin (26)
  • Indigenous American Thought (3)
  • Method (234)
    • M.T.S.R. (132)
    • Metaphilosophy (156)
  • Practical Philosophy (348)
    • Action (11)
    • Aesthetics (41)
    • Emotion (151)
      • Anger (31)
      • Attachment and Craving (26)
      • Compassion (5)
      • Despair (3)
      • Disgust (3)
      • Faith (19)
      • Fear (7)
      • Grief (5)
      • Happiness (46)
      • Hope (15)
      • Pleasure (32)
      • Shame and Guilt (6)
    • External Goods (48)
    • Flourishing (81)
    • Foundations of Ethics (105)
    • Karma (42)
    • Morality (61)
    • Virtue (146)
      • Courage (5)
      • Generosity (12)
      • Gentleness (5)
      • Gratitude (10)
      • Honesty (13)
      • Humility (22)
      • Leadership (4)
      • Mindfulness (14)
      • Patient Endurance (28)
      • Self-Discipline (8)
      • Serenity (27)
      • Zest (6)
  • Practice (115)
    • Karmic Redirection (5)
    • Meditation (31)
    • Monasticism (42)
    • Physical Exercise (3)
    • Prayer (14)
    • Reading and Recitation (12)
    • Rites (19)
    • Therapy (10)
  • Theoretical Philosophy (326)
    • Consciousness (14)
    • Epistemology (105)
      • Certainty and Doubt (14)
      • Prejudices and "Intuitions" (27)
    • Free Will (17)
    • God (62)
    • Hermeneutics (55)
    • Human Nature (29)
    • Logic (27)
      • Dialectic (15)
    • Metaphysics (90)
    • Philosophy of Language (18)
    • Self (63)
    • Supernatural (48)
    • Truth (59)
    • Unconscious Mind (14)
  • Western Thought (415)
    • Analytic Tradition (90)
    • Christianity (137)
      • Early Factions (8)
      • Protestantism (21)
      • Roman Catholicism (46)
    • French Tradition (47)
    • German Tradition (84)
    • Greek and Roman Tradition (110)
      • Epicureanism (24)
      • Neoplatonism (2)
      • Pre-Socratics (6)
      • Skepticism (2)
      • Sophists (7)
      • Stoicism (18)
    • Islam (37)
      • Mu'tazila (2)
      • Salafi (3)
      • Sufism (9)
    • Judaism (33)
    • Natural Science (86)
      • Biology (22)
      • Philosophy of Science (47)
    • Social Science (144)
      • Economics (30)
      • Psychology (59)

Recent Posts

  • Eliminating and interpreting as Buddhists
  • Does the Sigālovāda Sutta prohibit attending the theatre?
  • Of mental health and medical models
  • Of perpetually vulnerable subjects
  • The scattershot application of “neoliberalism”

Popular posts

  • One and a half noble truths?
  • Wishing George W. Bush well
  • Do Speculative Realists want us to be Chinese?
  • Why I am not a right-winger
  • On faith in tooth relics

Basic concepts

  • Ascent and Descent
  • Intimacy and integrity
  • Ascent-descent and intimacy-integrity together
  • Perennial questions?
  • Virtuous and vicious means
  • Dialectical and demonstrative argument
  • Chastened intellectualism and practice
  • Yavanayāna Buddhism: what it is
  • Why worry about contradictions?
  • The first philosophy blogger

Personal favourites

  • Can philosophy be a way of life? Pierre Hadot (1922-2010)
  • James Doull and the history of ethical motivation
  • Praying to something you don't believe in
  • What does postmodernism perform?
  • Why I'm getting married

Archives

Search this site

All posts, pages and metadata copyright 2020 Amod Lele. Comments copyright 2020 their comment authors. Creative Commons Attribution-NonCommercial-ShareAlike (BY-NC-SA) licence.

Proudly powered by WordPress Theme: Chateau by Ignacio Ricci.