This article thinks alongside the feminist ethic of care tradition to articulate a Tibetan Buddhist ethical approach to the more-than-human world. It begins by unpacking the characterization of Tibetan Buddhist ethics as a moral phenomenology before highlighting the major parallels between Buddhist moral phenomenology and the ethic of care tradition. Having made these parallels evident, this article then looks at how the ethic of care tradition has been applied to issues in animal ethics and environmental ethics to similarly think through how a Buddhist moral phenomenology might function in these more-than-human contexts. To further nuance this ecological application of Buddhist ethics, this article then takes up the question of veganism and argues that a Tibetan Buddhist care ethic would ideally adopt the positions of ethical veganism while also recognizing the socio-economic barriers to doing so in certain contexts. Ultimately, this article argues that when Buddhist moral phenomenology is applied to the more-than-human world, it presents as a Buddhist ecological ethic of care which recognizes the interconnected nature of duhkha, the necessity of approaching situations with care as one’s primary conative mode, and an emphasis on context, relationships, and positionality.

Whether occasioned through careful, consistent meditative practice or through quicker means like the ritual ingestion of psilocybin or ayahuasca, global contemplative practices have established effective systems of implementing, directing, and integrating the very kinds of non-ordinary experiences central to psychedelic use. However, contemplative traditions are largely absent from the present discourse on psychedelic therapy. This paper addresses this gap and offers a novel analysis of psychedelic-assisted therapy through the lens of the Tibetan Buddhist contemplative tradition. It first establishes a baseline for comparing the non-ordinary experience occasioned by Tibetan Buddhist meditation and the psychedelic experience by referencing the phenomenological literature of both. It then articulates the Tibetan contemplative framework of view, meditation, action (Tib. lta sgom spyod gsum) as the way Tibetan Buddhism directs its non-ordinary meditative experience towards its desired ends and suggests how this framework may be applied to psychedelic-assisted therapy. Finally, this paper uses this Tibetan Buddhist lens of analysis to compare and assess two protocols for psychedelic-assisted therapy and to make recommendations for future clinical protocols. Given the phenomenological similarity of Tibetan Buddhist meditative experience and the psychedelic experience, this article suggests that a more intensive preparatory session where maladaptive conceptual narratives are worked through and beneficial ones are introduced, repeated dosing sessions, and a more directed psychedelic experience may increase the efficacy of psychedelic-assisted therapy. It thus argues that the insights of the Tibetan framework of view, meditation, action can improve future protocols and allow for psychedelic-assisted therapy to be of even greater benefit.

This paper analyzes the idea of “human exceptionalism” from the perspective of Tibetan Buddhism. It argues that, in the Tibetan Buddhist context, many of the negative consequences of human exceptionalism are overshadowed by the concept’s ability to promote an altruistic comportment to the more-than-human world when supported by the Buddhist ontology and its broader project of liberating all beings from duhkha. To this end, this paper looks at how Tibetan Buddhist teachers qualify a “precious human life” by conducting a close reading of primary texts before extrapolating some general themes of these selected passages and applying them to our contemporary ecological situation. In doing so, it makes the argument that human exceptionalism is not a problem in and of itself but has a positive or negative effect on the more-than-human world depending on how it is established, maintained, and understood. It also demonstrates how Tibetan Buddhism can be a useful tradition for thinking alongside as we attempt to address global issues concerning the environment and nonhuman animals.

This article puts Buddhist moral phenomenology in dialogue with ethical veganism to propose a new way of thinking about animal ethics. It first defines ethical veganism and outlines Buddhist moral phenomenology before articulating what a moral phenomenological approach to ethical veganism looks like. It then provides some examples of this approach to ethical veganism in both Tibetan and Western settings to demonstrate its viability. It concludes by thinking through some of the implications of a moral phenomenological approach to ethical veganism and argues that moral phenomenology is an exemplary mode of understanding and establishing ethical veganism.

This paper works towards an understanding of how modern postural yoga is promoted in new media and the role of class therein. The paper analyzes the content of four yoga Instagram profiles to discern how the contemporary postural practice is marketed on social media. In doing so, it demonstrates how yoga practitioners and organizations position their practice as both exotic and universal. This twofold movement establishes their product (yoga classes and studios) as unique yet accessible in the marketplace of spirituality and fitness. While these two processes of exoticisation and universalisation seem contradictory, this paper argues that this dissonance is emblematic of the values of the new petite bourgeoisie, a socio-economic class which serves as the main source of cultural capital in contemporary neoliberal societies.