A group blog of scholars exploring Indian philosophy
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, Continue reading Beyond the removal of suffering
Nalanda Dialog Mission, Hazaribag, in collaboration with INTACH, Hazaribag chapter, is going to conduct a Walk (Padyatra) down the River Mohani from Itkhori Chatra (Jharkhand) to Bodhgaya (Bihar) during 13th–15th of January 2018. A discussion Seminar will be held on Continue reading Walking down the footsteps of the Buddha—An invitation by Debajyoti Gangopadhyay
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 Continue reading In defence of Buddhism without rebirth
Why is the topic of omniscience relevant in Indian philosophy? Because of at least two concurring reasons. On the one hand, for schools like Buddhism and Jainism, it is a question of religious authority. Ascribing omniscience to the founders of Continue reading Again on omniscience: Why talking about it, God’s omniscience and some reasons to refute it
I’m continuing to examine Justin Whitaker‘s interpretation of Pali Buddhist ethics as Kantian moral law. I argued last time that the concept of dhamma does not serve in these texts as a universal, trans-human moral law. Here I want to Continue reading Karmic punishment is not a good thing
“Omniscience” (sārvajñya) assumes many different meanings in the various Indian philosophies. The understanding possibly most common in European and Anglo-American thought, which sees omniscience as including the knowledge of any possible thing in the past, present and future, is neither Continue reading First thoughts on omniscience in Indian thought
In his interesting recent Buddhism and Political Theory, Matthew Moore sums up current scholarly work on Buddhist ethics noting “There are several major debates ongoing in the field, particularly whether early Buddhist ethics are better understood as consequentialist or a Continue reading The dhamma is not a transcendent law
As I noted last time, I think the disregard of ethics by Indian-philosophy scholars like Dan Arnold is a problem in itself: it’s a misconception of what philosophy is, and one that harmfully shrinks the field of the study of Continue reading The significance of ethics to Candrakīrti’s metaphysics
It is commonplace today for scholars of Indian philosophy to focus their attention entirely on theoretical philosophy at the expense of the practical. I think this tendency is a mistake. I see at least two grave problems with it. First: Continue reading Don’t exclude ethics from philosophy
Cross-posted at Love of All Wisdom. A friend read the previous post on ibn Sīnā and Śāntideva and asked (on Google+) what exactly I meant by “incompleteness”. It was a great question and made me realize there was a bit Continue reading Incompleteness in knowledge and existence