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ItemCompassion for the other in levinas and buddhism: the case of the bodhisattvaThe philosophy of Levinas, gives a primacy to ethics over ontology, and a primacy of the other over the self. This is something which is also found in the tradition of Mahayana Buddhism, especially with regard to compassion, and the idea of the role of the Bodhisattva. This paper compares Levinas’s philosophy of ethics with the teaching of Mahayana Buddhism and and demonstrates how they are connected by their emphasis on the virtue of compassion. Both advocate a departure from the ego-self to the compassion for the other. Levinas like Buddhism redefines subjectivity through its responsibility to the other. So reading Levinas through Buddhism allows us to understand the shift from the Western idea of the self to the responsibility towards the other, and it allows us to understand the responsibility the self has towards addressing the suffering of the other. Also reading Levinas through Buddhism allows us to understand a respect for non-human nature which remains within the framework of Levinas’ philosophy.
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ItemThe connection between happiness and practice in Buddhism and Aristotelian PhilosophyThis explores what happiness means according to the Buddhist and Aristotelian perspectives. Both view happiness as kind of practice which can be cultivated, not a gift that good fortune bestows upon humans. People often neglect this insight of the importance of creating their happiness by their own actions. Practicing morality, knowledge, and wisdom are important for cultivating a happy and well-lived life. This research investigates how the Buddha and Aristotle developed special practices which develop the virtues essential for obtaining happiness.
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ItemIndividual enlightenment and social responsiblity: on the sociological interpretations of the Holy Monk Khruba BoonchumThis paper will assess some sociological interpretations of Theravada Buddhism and Holy Monks which rely on such concepts as charisma, millenarianism and utopianism. In the past, sociologiests like Weber and Murti misinterpreted Buddhism as focusing upon individual enlightenment rather than the welfare of society. But these interpretations of Theravāda Buddhism overlook that the Buddhist concept of enlightenment has a deep relationship with social development and social responsibilities. Buddhism has a highly developed sociological basis and need to be understood in its own terms. The practice of Buddhist monks should be understood by means of Buddhist sociology. To illustrate this, this paper will discuss the Theravāda Buddhist concept of the ten perfections (pāramī) in general and perfection of morality (sīla-pāramī) in particular. This will also be illustrated by Buddhist tale of Bhuridatta-Jātaka and the case of Spiritual Master, the Most Venerable Khruba Boonchum, Nyanasamvaro.
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ItemOvercoming the passions in Spinoza: a Buddhist readingSpinoza’s philosophy and Buddhism have often been compared based upon their tendencies towards seeing the world as a single order and moving beyond our passions and desires. But the comparison of these philosophies also creates interesting problems. One problem is the way we relate to this order itself. In Spinoza we achieve enlightenment when we recognize that we are a part of a single substance which has its own order and necessity. This leads us to transcend the bondage of our passions through reason. And when we reach the highest level of the intellectual love of God, we show kindness on all beings still trapped in this bondage. Buddhist enlightenment is the recognition of the dependent origination of all things. It is a larger order of causality which we are a part. We suffer within this order through our attachments so our goal is to eliminate our attachments. When we see the world in this way, we do not judge through the categories of good and evil and we show compassion to all living creatures still in the state of ignorance. So there are obvious similarities. But a major difference in these two approaches is differing ways they regard the order itself. Spinoza focuses on the love of this order – intellectual love of God – which leads him affirm non-judgment and kindness. And Buddhism focuses on the non-attachment to this order which leads to compassion. Comparing and contrasting these two philosophies is valuable because it allows a deeper understanding of the Buddhist role of compassion as a special kind of (non-passive) passion which breaks the suffering of others. It also clarifies elements of Spinoza’s philosophy which are not easily understood, for instance, his claim that pity as a useless emotion.
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ItemThe concept of non-self in theravada buddhism and its relation to human behaviorAnatta or non-self is one of the most important concepts in Theravada Buddhism. Anatta’s main objective is to show that none of the five forms of self exists, and also none of the five aggregates be linked to the self. This realization concerning Anatta is devised to have a positive effect on how a follower of Buddhism experiences the world and alleviates suffering. This paper extends the concept of Anatta to contemporary society to understand how it can contribute to the improvement of human behavior and psychotherapy. This includes the fostering of mindfulness to develop empathy and create a therapeutic nexus between the patient and the therapist. It also provides techniques for coping with stress, and can act as a foundational basis for ethical and behavior and mollify the relentless pursuit of one’s desires. Furthermore, it offers insights into Western psychology constructs and how to correct its weaknesses which are often focused too closely on the idea of the self.
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ItemUnderstanding Mehm Tin Mon's interpretation of alobha (non-greed) and the practice of generosityA great scholar of the Abhidhamma in Myanmar, Mehm Tin Mon interpreted alobha as a mental state. He considered non-attachment to sense-objects and greedlessness as the chief characteristics of alobha. To put alobha into practice he recommended generosity, morality called abstinence from sensual objects and non-covetousness, meditation called tranquility meditation and insight meditation. They are generally practices to reduce and remove greed. He explains how to practice these techniques in connection with contemporary social development. Yet his interpretations of the stages of Buddhist social development are respectively criticized by some Buddhists scholars. This paper intends to provide an understanding of his interpretations of alobhaand its relevance for the contemporary times.