Buddhist Ethics

Edited by Jake H. Davis (New York University)
Assistant editor: Carissa Véliz (Oxford University)
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  1. Buddhist Ethics.Kon-Sprul Blo-Gros-Mtha -Yas & International Translation Committee - 1998
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  2. Living the Skilful Life an Introduction to Buddhist Ethics. Abhaya - 1996
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  3. The Mind of Clover: Essays in Zen Buddhist Ethics.Robert Aitken - 1984 - North Point Press.
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
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  4. Confucian Role Ethics: A Vocabulary.Roger T. Ames - 2011 - The Chinese University Press.
  5. The Concept and Practice of Doing Merit in Early Theravada Buddhism.Roy C. Amore - 1971 - Umi Dissertation Information Service.
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  6. Compassion and Benevolence: A Comparative Study of Early Buddhist and Classical Confucian Ethics.Ok-Sun An - 1997 - Peter Lang.
  7. A Study of Early Buddhist Ethics: In Comparison with Classical Confucianist Ethics.Ok-sun An - 1995 - Dissertation, University of Hawai'i
    The purpose of this study is to explore early Buddhist ethics in comparison with classical Confucianist ethics and to show similarities. The study suggests that the popular belief that the two ethical systems are radically different from each other needs to be reconsidered. When a focus is given to the development, transformation, and realization of the self, a similar framework is revealed in the two ethical systems. Furthermore, this study intends to reject the popular thesis: early Buddhism is only self-liberation-concerned (...)
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  8. The Relationship of the Karmic to the Nirvanic in Theravāda Buddhism.Harvey B. Aronson - 1979 - Journal of Religious Ethics 7 (1):28 - 36.
    In their popular works on Theravāda, Winston King and Melford Spiro assert that this type of Buddhism is actually two distinct religions--(1) the "kammatic" which leads to better rebirth, and (2) the "nibbanic" leading to escape from rebirth. The techniques and lifestyles associated with these two are seen as polar opposites with householders being associated with the former and monks, the latter. If, however, as a case in point we look at the relationship between the karmic meditations on love, compassion, (...)
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  9. Buddhist Aesthetics.Archie J. Bahm - 1957 - Journal of Aesthetics and Art Criticism 16 (2):249-252.
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  10. Theory and Comparison in the Discussion of Buddhist Ethics.Michael G. Barnhart - 2012 - Philosophy East and West 62 (1):16-43.
    Comparisons, and by that I mean the hunt for essential similarities or at least serious family resemblances, between the ethical views of Western and non-Western thinkers have been a staple of comparative philosophy for quite some time now. Some of these comparisons, such as between the views of Aristotle and Confucius, seem especially apt and revealing. However, I’ve often wondered whether Western “ethical theory”—virtue ethics, deontology, or consequentialism—is always the best lens through which to approach non-Western ethical thought. Particularly when (...)
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  11. Buddhist Ethics.David Bastow - 1969 - Religious Studies 5 (2):195 - 206.
    The canonical texts of Early Buddhism describe and explain a way to achieve a goal. What the goal is is not immediately clear; many different descriptions are given of it, and these descriptions can be variously interpreted. It is to some extent easier to find out what is the way to achieve the goal; the texts contain frequently repeated lists of stages on this Way. The best way of starting a consideration of the nature of the goal and its moral (...)
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  12. Buddhist Views of Suicide and Euthanasia.Carl B. Becker - 1990 - Philosophy East and West 40 (4):543-556.
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  13. Buddhist Foundations of Global Ethics.Sr Bhatt - 2003 - In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research. pp. 194.
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  14. The Essentials of Buddhist Doctrine and Ethics.Maurice Bloomfield - 1892 - International Journal of Ethics 2 (3):313-326.
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  15. Imaginative Moral Development.Nicolas Bommarito - 2017 - Journal of Value Inquiry 51 (2):251-262.
    The picture of moral development defended by followers of Aristotle takes moral cultivation to be like playing a harp; one gets to be good by actually spending time playing a real instrument. On this view, we cultivate a virtue by doing the actions associated with that virtue. I argue that this picture is inadequate and must be supplemented by imaginative techniques. One can, and sometimes must, cultivate virtue without actually performing the associated actions. Drawing on strands in Buddhist philosophy, I (...)
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  16. Patience and Perspective.Nicolas Bommarito - 2014 - Philosophy East and West 64 (2):269-286.
    I offer a Buddhist-inspired account of how patience can count as a moral virtue, arguing that virtuous patience involves having a perspective on the place of our own desires and values among others and a sense of their relative importance.
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  17. Buddhist Ethics in Everyday Life in Thailand: A Village Experiment.Roongraung Boonyoros - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. pp. 215--228.
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  18. Facing Death From a Safe Distance: Saṃvega and Moral Psychology.Lajos L. Brons - 2016 - Journal of Buddhist Ethics 23:83-128.
    Saṃvega is a morally motivating state of shock that -- according to Buddhaghosa -- should be evoked by meditating on death. What kind of mental state it is exactly, and how it is morally motivating is unclear, however. This article presents a theory of saṃvega -- what it is and how it works -- based on recent insights in psychology. According to dual process theories there are two kinds of mental processes organized in two" systems" : the experiential, automatic system (...)
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  19. Environmental Ethics and Cosmology: A Buddhist Perspective.Brian Edward Brown - 2004 - Zygon 39 (4):885-900.
  20. Quan Qiu Hua Shi Dai de Ru Jia Lun Li =.Delin Cai & Haifeng Jing (eds.) - 2007 - Qing Hua da Xue Chu Ban She.
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  21. Indian Buddhist Philosophy.Amber Carpenter - 2013 - Acumen Publishing.
    Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, the book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of an?tman or no-self, the appearance/reality (...)
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  22. Indian Buddhist Philosophy : Metaphysics as Ethics.Amber D. Carpenter - unknown
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  23. Buddhist Ethics?John Ross Carter - 2005 - In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell.
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  24. Buddhist Perspectives on Weapons of Mass Destruction.David W. Chappell - 2004 - In Sohail H. Hashmi & Steven Lee (eds.), Ethics and Weapons of Mass Destruction: Religious and Secular Perspectives. Cambridge University Press. pp. 13--213.
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  25. Searching for a Mahāyāna Social Ethic.David W. Chappell - 1996 - Journal of Religious Ethics 24 (2):351 - 375.
    Mahāyāna ethics has a threefold emphasis: avoiding all evil, cultivating good, and saving all beings. Most Western studies of Buddhist ethics have used Pali and Sanskrit sources to examine the first two components, which are based on monastic codes for avoiding wrong doing and attain- ing virtue. Among the few studies of the third category, which includes Buddhist social ethics, East Asian Mahāyāna materials have been sadly lacking despite the Mahāyāna rhetoric about saving all beings. To correct this deficiency, this (...)
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  26. Buddhist Responses to Religious Pluralism: What Are the Ethical Issues?David W. Chappell - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. pp. 355--370.
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  27. Zhi Shi de Zhi Li: Xian Qin Ru Jia "Fen" Zhi Lun Li Yan Jiu.Jihong Chen - 2011 - Zhongguo She Hui Ke Xue Chu Ban She.
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  28. Yugyojŏk Sahoe Chilsŏ Wa Munhwa, Minjujuŭi.Sŏng-man Chʻoe (ed.) - 2006 - Chŏnnam Taehakkkyo Chʻulpʻanbu.
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  29. Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts.David A. Clairmont - 2011 - Wiley-Blackwell.
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  30. Moral Theory in Śāntideva's Śikṣāsamuccaya: Cultivating the Fruits of Virtue.Barbra R. Clayton - 2006 - Routledge.
    This book analyses the moral theory of the seventh century Indian Mahayana master, Santideva. Santideva is the author of the well-known religious poem the Bodhicaryavatara (Entering the Path of Enlightenment) , as well as the significant, but relatively overlooked, Siksasamuccaya (Compendium of Teachings) . Both of these works describe the nature and path of the bodhisattva, the altruistic spiritual ideal especially exalted in Mahayana literature. With particular focus on the Siksasamuccaya , this work offers a response to three questions: What (...)
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  31. Ethics of Compassion: Buddhist Karuṇā and Confucian Ren.Tim Connolly - 2013 - In Ithamar Theodor Zhihua Yao (ed.), Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion. Lexington Books.
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  32. On the Buddhist Truths and the Paradoxes in Population Ethics.Bruno Contestabile - 2010 - Contemporary Buddhism 11 (1):103-113.
  33. Buddhist Ethics and the Problem of Ethnic Minorities: The Case of Ladakh.John Hurrell Crook - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press.
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  34. Dōgen, Deep Ecology, and the Ecological Self.Deane Curtin - 1994 - Environmental Ethics 16 (2):195-213.
    A core project for deep ecologists is the reformulation of the concept of self. In searching for a more inclusive understanding of self, deep ecologists often look to Buddhist philosophy, and to the Japanese Buddhist philosopher Dōgen in particular, for inspiration. I argue that, while Dōgen does share a nondualist, nonanthropocentric framework with deep ecology, his phenomenology of the self is fundamentally at odds with the expanded Self found in the deep ecology literature. I suggest, though I do not fully (...)
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  35. Trīam Sabīang Wai Līang Tūa. Dangtrin - unknown - Samnakphim Nawaniyāi Bāngkok.
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  36. Traces of Consequentialism and Non-Consequentialism In Bodhisattva Ethics.Gordon Davis - 2013 - Philosophy East and West 63 (2):275-305.
    It is difficult to generalize about ethical values in the Mahāyāna Buddhist tradition, let alone in Buddhist philosophy more generally. One author identifies seventeen distinct ethical approaches in the Mahāyāna scholarly traditions alone (i.e., not including various folk traditions).1 Nonetheless, in comparative studies in the history of ethics, there is increasing recognition that several different Buddhist traditions have stressed a foundational role for universalist altruism that was largely absent from ancient Greek eudaimonism and perhaps even absent-qua foundational-from most other premodern (...)
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  37. Moral Realism and Anti-Realism Outside the West: A Meta-Ethical Turn in Buddhist Ethics.Gordon Fraser Davis - 2013 - Comparative Philosophy 4 (2).
    In recent years, discussions of Buddhist ethics have increasingly drawn upon the concepts and tools of modern ethical theory, not only to compare Buddhist perspectives with Western moral theories, but also to assess the meta-ethical implications of Buddhist texts and their philosophical context. Philosophers aiming to defend the Madhyamaka framework in particular – its ethics and soteriology along with its logic and epistemology – have recently attempted to explain its combination of moral commitment and philosophical scepticism by appealing to various (...)
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  38. Mindfulness, Non-Attachment and Other Buddhist Virtues.Leesa S. Davis - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
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  39. Environmental Philosophy and Ethics in Buddhism.Padmasiri De Silva - 1998 - St. Martin's Press.
    This work introduces the reader to the central issues and theories in Western environmental ethics, and against this background develops a Buddhist environmental philosophy and ethics. Drawing material from original sources, there is a lucid exposition of Buddhist environmentalism, its ethics, economics and Buddhist perspectives for environmental education. The work is focused on a diagnosis of the contemporary environmental crisis and a Buddhist contribution for positive solutions. Replete with stories and illustrations from original Buddhist sources, it is both informative and (...)
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  40. Environmental Ethics: A Buddhist Perspective.Padmasiri De Silva - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press.
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  41. The Role of Puñña and Kusala in the Dialectic of the Twofold Right Vision and the Temporary Integration of Eternalism in the Path Towards Spiritual Emancipation According to the Pāli Nikāyas.Krishna Del Toso - 2008 - Esercizi Filosofici 3 (3):32-58.
    Abstract: This article shows how in the Pāli Nikāyas, after having defined Eternalism and Nihilism as two opposed positions, Gotama makes a dialectical use of Eternalism as means to eliminate Nihilism, upheld to be the worst point of view because of its denial of kammic maturation in terms of puñña and pāpa. Assuming, from an Eternalist perspective, that actions have effects also beyond the present life, Gotama underlines the necessity of betting on the validity of moral kammic retribution. Having thus (...)
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  42. Ru Jia Lun Li Xin Pi Pan.Xiaomang Deng - 2010 - Chongqing da Xue Chu Ban She.
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  43. Fundamentals of Buddhist Ethics.Gunapala Dharmasiri - 1988 - Philosophy East and West 38 (4):439-440.
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  44. Fo Jiao Lun Li Yu Zhongguo Chan Xue.Qun Dong - 2007 - Zong Jiao Wen Hua Chu Ban She.
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  45. Yañʻ Kyeʺ Mhu Nhaṅʻʹ Kuiyʻ Kyaṅʻʹ Ta Rāʺ.Rvhe U. Doṅʻʺ - 2011 - Citʻ Kūʺ Khyui Khyui Cā Pe.
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  46. Discussion: Some Observations on the so-Called ' Buddhist Process-Ethics'.N. Dravid - 1991 - Indian Philosophical Quarterly 18 (4):623.
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  47. Toward an Understanding of Non-Dual Mindfulness.John Dunne - 2011 - Contemporary Buddhism 12 (1):71--88.
    The aim of this article is to explore an approach to ?mindfulness? that lies outside of the usual Buddhist mainstream. This approach adopts a ?non-dual? stance to meditation practice, and based on my limited experience and training in Mindfulness Based Stress Reduction, this non-dual notion of ?mindfulness? seems an especially appropriate point of comparison between Mindfulness Based Stress Reduction and Buddhism. That comparison itself will not be the focus here?given my own inexpertise and lack of clinical experience, it would be (...)
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  48. Moral Pluralism, Skillful Means, and Environmental Ethics.William Edelglass - 2006 - Environmental Philosophy 3 (2):8-16.
    J. Baird Callicott claims that moral pluralism leads to relativism, skepticism, and the undermining of moral obligations. Buddhist ethics provides a counterexample to Callicott; it is a robust tradition of moral pluralism. Focusing on one of the most significant texts in Buddhist ethics, Śāntideva’s Bodhicaryāvatāra, I show how it draws on a multiplicity of moral principles determined by context and skillful means (upāya kauśalya). In contrast to Callicott’s description of pluralism as detrimental to moral life, I suggest that South Asian (...)
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  49. A New Buddhist Ethics.Robert M. Ellis - 2011 - Lulu.com.
    This book is a survey of practical moral issues applying the Middle Way (as developed in 'A Theory of Moral Objectivity') as the basis of 'Buddhist' Ethics. No appeal is made to Buddhist traditions or scriptures, but instead the Middle Way is applied consistently as a universal philosophical and practical principle to suggest the direction of resolutions to moral debates. Practical ethics topics covered include sexual ethics, medical ethics, environmental ethics, animals, violence, the arts, scientific issues and political ethics.
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  50. The Inner Ecology: Buddhist Ethics and Practice.Ron Epstein - manuscript
    Buddhists call Buddhism the Buddha Dharma: the Dharma, a collection of methods for getting enlightened, taught by a Buddha, a Fully Enlightened One. Buddhists refer to themselves as people who have taken refuge with the Three Jewels: 1) the Buddhas or Fully Enlightened Ones, 2) the Dharma or methods taught for reaching enlightenment, 3) and the Sangha or community of Buddhist monks and nuns, called Bhikshus and Bhikshunis. In formally becoming a Buddhist one becomes a disciple of a Buddhist master, (...)
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