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Charles Goodman [25]Charles A. Goodman [2]Charles Andrew Goodman [1]
  1. Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics.Charles Goodman - 2009 - Oxford University Press.
    Fundamental Buddhist teachings -- Main features of some western ethical theories -- Teravāda ethics as rule-consequentialism -- Mahāyāna ethics before Śāntideva and after -- Transcending ethics -- Buddhist ethics and the demands of consequentialism -- Buddhism on moral responsibility -- Punishment -- Objections and replies -- A Buddhist response to Kant.
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  2. Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics.Charles Goodman - 2009 - Oup Usa.
    This book examines the theoretical structure of Buddhist accounts of morality, defends them against objections, and discusses their implications for free will, the justification of punishment, and other issues.
     
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  3. Consequentialism, Climate Harm and Individual Obligations.Christopher Morgan-Knapp & Charles Goodman - 2015 - Ethical Theory and Moral Practice 18 (1):177-190.
    Does the decision to relax by taking a drive rather than by taking a walk cause harm? In particular, do the additional carbon emissions caused by such a decision make anyone worse off? Recently several philosophers have argued that the answer is no, and on this basis have gone on to claim that act-consequentialism cannot provide a moral reason for individuals to voluntarily reduce their emissions. The reasoning typically consists of two steps. First, the effect of individual emissions on the (...)
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  4.  95
    Resentment and Reality: Buddhism on Moral Responsibility.Charles Goodman - 2002 - American Philosophical Quarterly 39 (4):359-372.
  5.  79
    Buddhism, Naturalism, and the Pursuit of Happiness.Charles Goodman - 2014 - Zygon 49 (1):220-230.
    Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist (...)
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  6.  21
    The Treasury of Metaphysics and the Physical World.Charles Goodman - 2004 - Philosophical Quarterly 54 (216):389 - 401.
    Most modern analytic philosophers have ignored works of Indian philosophy such as Vasubandhu's 'Treasury of Metaphysics'. This neglect is unjustified. The account of the nature of the physical world given in the 'Treasury' is a one-category ontology of dharmas, which are simple, momentary tropes. They include basic physical tropes, the most fundamental level of the physical world, as well as higher-level tropes, including sensible properties such as colours, which are known as derived form. I argue that the relationship between the (...)
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  7.  53
    Ethics in Indian and Tibetan Buddhism.Charles Goodman - 2010 - Stanford Encyclopedia of Philosophy.
  8. Vaibhāsika Metaphoricalism.Charles Goodman - 2005 - Philosophy East and West 55 (3):377-393.
    : Scholars have proposed several different interpretations of the doctrine of no-self found in the Buddhist Abhidharma literature. It is argued here that two of these, Constitutive Reductionism and Eliminativism, are ruled out by textual evidence. A third, the Eliminative Reductionism of Siderits, is much closer to the intent of the texts.We can refine it further by attending to the role of metaphor in Vaibhāsika accounts of the no-self doctrine. If we update this view by drawing on analytic philosophy, the (...)
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  9. Consequentialism, Agent-Neutrality, and Mahāyāna Ethics.Charles Goodman - 2008 - Philosophy East and West 58 (1):17-35.
    : What kinds of comparisons can legitimately be made between Mahāyāna Buddhism and Western ethical theories? Mahāyānists aspire to alleviate the suffering, promote the happiness, and advance the moral perfection of all sentient beings. This aspiration is best understood as expressing a form of universalist consequentialism. Many Indian Mahāyāna texts seem committed to claims about agent-neutrality that imply consequentialism and are not compatible with virtue ethics. Within the Mahāyāna tradition, there is some diversity of views: Asaṅga seems to hold a (...)
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  10.  10
    Consequentialism, Particularism, and the Emptiness of Persons: A Response to Vishnu Sridharan.Charles Goodman - 2016 - Philosophy East and West 66 (2):637-649.
    Many Indian Buddhist texts have a great deal to say about metaphysics, ontology, epistemology and the philosophy of language; many of them offer quite a bit of guidance about how to live, and about the qualities of mind and heart that are worthy of ethical commendation; but most of these texts say nothing at all about the topics that we today would classify as ethical theory and metaethics.Yet there was at least one Indian author who aspired to systematize Buddhist normative (...)
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  11.  30
    Myers Discussion.Adam Blatner, George Lucas, Marcus Clayton, Ed Towne, Chuck Krecz & Charles Goodman - 1998 - The Personalist Forum 14 (2):191-198.
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  12.  92
    Analytical Buddhism: The Two-Tiered Illusion of Self.Charles Goodman - 2009 - Australasian Journal of Philosophy 87 (1):159 – 162.
  13.  11
    Artha: Meaning.Charles Goodman - 2008 - Philosophical Review 117 (3):455-458.
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  14.  27
    Bhvaviveka's Arguments for Emptiness.Charles Goodman - 2008 - Asian Philosophy 18 (2):167 – 184.
    In defending the teaching of emptiness, Bh vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some (...)
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  15.  29
    Bhāvaviveka's Arguments for Emptiness.Charles Goodman - 2008 - Asian Philosophy 18 (2):167-184.
    In defending the teaching of emptiness, Bh?vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy?yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some forms of (...)
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  16.  18
    Libertarian Welfare Rights: Can We Expel Them?Charles Goodman - unknown
    In Globalization and Global Justice, Nicole Hassoun presents a new andfundamental challenge to libertarian political thought. Her LegitimacyArgument tries to show that natural rights libertarians are committed bytheir own principles to a requirement that their states recognize and meetthe positive welfare rights of certain merely potentially autonomous persons.Unfortunately, this argument suffers from two flaws. Hassoun needs to show,but has not shown, that the libertarian state would have to infringe any ofthe negative rights of the merely potentially autonomous in such a (...)
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  17.  17
    Merricks, Trenton. Objects and Persons.Charles Goodman - 2003 - Review of Metaphysics 56 (3):667-668.
  18.  25
    Neither Scythian nor Greek: A Response to Beckwith's Greek Buddha and Kuzminski's "Early Buddhism Reconsidered".Charles Goodman - 2018 - Philosophy East and West 68 (3):984-1006.
    According to an intriguing Chinese narrative, Laozi, founder of Daoism, did not restrict his teaching activities to his own countrymen. After entrusting his Daodejing to Yin Xi, the Keeper of the Pass, Laozi traveled west into the wilderness. Perhaps with the aid of supernatural powers, Laozi reached India and began to teach. There he came to be known as the Buddha. In this way, the striking similarities between Daoism and Buddhism are the result of these two traditions having had the (...)
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  19. Objects and Persons. [REVIEW]Charles Goodman - 2003 - Review of Metaphysics 56 (3):667-668.
    People, and perhaps certain other living things, really exist; but chairs, rocks, and all other inanimate, composite material substances do not exist. Or so Trenton Merricks tells us in Objects and Persons. This view, though striking and strange, is not entirely new: Peter van Inwagen has defended it, and it represents a natural development of ideas that come to us from Aristotle through David Wiggins and others. However, Merricks offers us an entirely new strategy for defending the view, a strategy (...)
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  20.  8
    Prajñākaramati on Śāntideva’s Case Against Anger: A Translation of Bodhicaryāvatāra-pañjikā VI.1-69.Charles Goodman & Aaron Schultz - 2020 - Journal of Indian Philosophy 48 (3):503-540.
    A translation of a major part of Prajñākaramati’s canonical commentary on the Perfection of Patient Endurance chapter of Śāntideva’s Bodhicaryāvatāra. The introduction clarifies the importance of the commentary and explores what can be learned from it. Prajñākaramati’s comments help illuminate the meaning of the verses and provide evidence for the view that the Bodhicaryāvatāra should be understood as offering not just meditation exercises, but also rational arguments that can be evaluated as philosophy.
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  21.  12
    Review of Bimal Matilal, Epistemology, Logic, and Grammar in Indian Philosophical Analysis[REVIEW]Charles Goodman - 2006 - Notre Dame Philosophical Reviews 2006 (5).
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  22.  14
    Review of Bindu Puri, Heiko Sievers (Eds.), Reason, Morality, and Beauty: Essays on the Philosophy of Immanuel Kant[REVIEW]Charles Goodman - 2007 - Notre Dame Philosophical Reviews 2007 (8).
  23.  14
    Review: Richard Sorabji, Gandhi and the Stoics: Modern Experiments on Ancient Values. [REVIEW]Charles A. Goodman - forthcoming - Philosophical Explorations.
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  24.  12
    Sorabji, Richard. Gandhi and the Stoics: Modern Experiments on Ancient Values.Chicago: University of Chicago Press, 2012. Pp. 224. $35.00. [REVIEW]Charles A. Goodman - 2014 - Ethics 124 (2):436-440.
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  25. The Training Anthology of Santideva: A Translation of the Siksa-Samuccaya.Charles Goodman (ed.) - 2016 - Oxford University Press USA.
    The Training Anthology-or Siksa-samuccaya-is a collection of quotations from Buddhist sutras with illuminating and insightful commentary by the eighth-century North Indian master Santideva. Best known for his philosophical poem, the Bodhicaryavatara, Santideva has been a vital source of spiritual guidance and literary inspiration to Tibetan teachers and students throughout the history of Tibetan Buddhism. Charles Goodman offers a translation of this major work of religious literature, in which Santideva has extracted, from the vast ocean of the Buddha's teachings, a large (...)
     
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  26.  11
    Why Would Two-Level Consequentialists Punish Only the Guilty?Charles Goodman - 2017 - Criminal Justice Ethics 36 (2):183-204.
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  27.  22
    Viney Discussion.Don Viney, Adam Blatner, Marcus Clayton, Charles Goodman, Ed Towne & Robert Kane - 1998 - The Personalist Forum 14 (2):239-245.
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