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Buddhist Traditions (buddhist + tradition)
Selected AbstractsBUDDHISM AND NEUROETHICS: THE ETHICS OF PHARMACEUTICAL COGNITIVE ENHANCEMENTDEVELOPING WORLD BIOETHICS, Issue 2 2009ANDREW FENTON ABSTRACT This paper integrates some Buddhist moral values, attitudes and self-cultivation techniques into a discussion of the ethics of cognitive enhancement technologies , in particular, pharmaceutical enhancements. Many Buddhists utilize meditation techniques that are both integral to their practice and are believed to enhance the cognitive and affective states of experienced practitioners. Additionally, Mah,y,na Buddhism's teaching on skillful means permits a liberal use of methods or techniques in Buddhist practice that yield insight into our selfnature or aid in alleviating or eliminating dukha (i.e. dissatisfaction). These features of many, if not most, Buddhist traditions will inform much of the Buddhist assessment of pharmaceutical enhancements offered in this paper. Some Buddhist concerns about the effects and context of the use of pharmaceutical enhancements will be canvassed in the discussion. Also, the author will consider Buddhist views of the possible harms that may befall human and nonhuman research subjects, interference with a recipient's karma, the artificiality of pharmaceutical enhancements, and the possible motivations or intentions of healthy individuals pursuing pharmacological enhancement. Perhaps surprisingly, none of these concerns will adequately ground a reflective Buddhist opposition to the further development and continued use of pharmaceutical enhancements, either in principle or in practice. The author argues that Buddhists, from at least certain traditions , particularly Mah,y,na Buddhist traditions , should advocate the development or use of pharmaceutical enhancements if a consequence of their use is further insight into our self-nature or the reduction or alleviation of dukha. [source] Neutrality, Rebirth and Intergenerational JusticeJOURNAL OF APPLIED PHILOSOPHY, Issue 1 2002Tim Mulgan A basic feature of liberal political philosophy is its commitment to religious neut-rality. Contemporary philosophical discussion of intergenerational justice violates this com-mitment, as it proceeds on the basis of controversial metaphysical assumptions. The Contractualist notion of a power imbalance between generations and Derek Parfit's non-identity claims both presuppose that humans are not reborn. Yet belief in rebirth underlies Hindu and Buddhist traditions espoused by millions throughout the world. These traditions clearly constitute what John Rawls dubs "reasonable comprehensive doctrines", and therefore cannot be dismissed by political liberals. In many societies, including the USA, the UK, and India, belief in rebirth exists alongside other traditions, as well as modern Western views. A liberal theory for such societies must be impartial regarding rebirth, and the after-life in general. Two alternatives forms of liberal neutrality are sketched, based on Contractualism and Consequentialism. [source] Self-Sacrifice of the Bodhisatta in the Paññ,sa J,takaRELIGION COMPASS (ELECTRONIC), Issue 5 2008Arthid Sheravanichkul Although Buddhist traditions do not promote martyrdom, giving one's body as a gift is an ideal found in many Buddhist narratives. This article studies the gift of limbs and body of the bodhisatta in the Paññ,sa J,taka, a collection of 61 non-canonical j,takas, in comparison with such gifts in the J,taka-a,,hakath,. Since these two collections of stories are immensely popular in Southeast Asia, with dozens of ,complete' and incomplete manuscript recensions found through out the region, we will see clearly that self-sacrifice was not a rouge or esoteric practice, but a sign of virtue. In the P,li canon, the gift of the body is not found in the suttas of the first four nik,yas where the discourse of meritorious gift giving is elaborated. Also, in the Vinaya it is discouraged by the Buddha. In the early commentaries like the J,taka-a,,hakath,, self-sacrifice is found only in seven j,takas of 547 (1.28%), whereas in the Paññ,sa J,taka the self-sacrifice is found in 14 stories from 61 j,takas (22.95%). The bodhisatta in the Paññ,sa J,taka sacrifices his body or parts of his body in order to save others' lives and sacrifices it to Sakka who comes to test him like in the J,taka-a,,hakath,. However, some plotlines and details are found only in the Paññ,sa J,taka. This significant difference reveals a particular Southeast Asian value in the bodhisatta practice of self-sacrifice and devotion to parents and the Buddha, the Dhamma, and the San,gha. [source] | ||||||||||