Madhyamaka Ethics

Finnigan, Bronwyn

doi:10.1093/oxfordhb/9780198746140.013.10

Cited by 18 publications

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“…The Middle Way can contribute to further understandings of moral relativism (Brogaard, 2008) such as 1 Reflects a view that there is no ultimate reality, there is no ultimately true reductive base for an analysis of persons (Finnigan, 2020). 2 Reflects a form of metaphysical idealism whereby personal identity is analysed as mere reifications of the structural features of conscious experience (Finnigan, 2017(Finnigan, , 2018.…”

Section: Emptiness and Self-decentralization-buddhist Interpretations Of Self-identitymentioning

confidence: 99%

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Bring Your Non-self to Work? The Interaction Between Self-decentralization and Moral Reasoning

Burton

2021

J Bus Ethics

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Spirituality continues to exert a strong influence in people’s lives both in work and beyond. However, given that spirituality is often non-formalized and personal, we continue to know little about how moral reasoning is strategized. In this paper, we examine how Buddhist leader-practitioners interpret and operationalize a process of self-decentralization based upon Buddhist emptiness theory as a form of moral reasoning. We find that Buddhist leader-practitioners share a common understanding of a self-decentralized identity and operationalize self-decentralization through two practices in Buddhist philosophy—skillful means and the middle way—to foreground social outcomes. However, we also find that practitioners face tensions and challenges in moral reasoning relates to agency—the ‘re-centering’ of the self as an enlightened self and the use of karmic reasoning to justify (un)ethical behavior—and contextual constraints that lead to feelings of vulnerability and exclusion. We present a model that elaborates these processes and invite further research that examines novel approaches and dynamic interpretations of the self in moral reasoning.

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Section: Emptiness and Self-decentralization-buddhist Interpretations Of Self-identitymentioning

confidence: 99%

“… 2 Reflects a form of metaphysical idealism whereby personal identity is analysed as mere reifications of the structural features of conscious experience (Finnigan, 2017 , 2018 ). …”

mentioning

confidence: 99%

Bring Your Non-self to Work? The Interaction Between Self-decentralization and Moral Reasoning

Burton

2021

J Bus Ethics

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“…Tillemans (), for instance, identifies Tsongkhapa as the main representative of a group of Mādhyamikas that seek to preserve the possibility of rationally analysing conventional truth without reintroducing the notion of intrinsic nature. There are at least two classes of rational norms that they could reasonably admit; logical norms and widely accepted epistemic standards (Finnigan, ). Nāgārjuna adhered to logical norms of coherence and consistency to refute his opponent's theses.…”

Section: Revisiting Madhyamaka Criteria For Conventional Truthmentioning

confidence: 99%

Is consciousness reflexively self‐aware? A Buddhist analysis

Finnigan

2018

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This article examines contemporary Buddhist defences of the idea that consciousness is reflexively aware or self‐aware. Call this the Self‐Awareness Thesis. A version of this thesis was historically defended by Dignāga but rejected by Prāsaṅgika Mādhyamika Buddhists. Prāsaṅgikas invoke a distinction between two truths or realities; they deny an ultimate reality but admit the use of conventional frameworks. This article asks whether some contemporary account can withstand Prāsaṅgika critique and be accepted as conventionally true. It analyses the commitments of contemporary versions of the Self‐Awareness Thesis into a fourfold taxonomy with distinct assessment criteria and shows how each can withstand four of the most prominent Prāsaṅgika objections. This article also discusses subtle differences in Prāsaṅgika criteria for distinguishing conventional truth and falsity and concludes by demonstrating that some defenses of the Self‐Awareness Thesis can provisionally satisfy some Prāsaṅgika criteria for conventional truth.

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“…Is there a middle way such that a sufficient notion of self can be retained which accommodates agency and the distinction between self and other while at the same time jettisoning the foundation of egoistic self‐concern? (Finnigan, )…”

Section: Arguments For Ahiṃsā and Its Extension To Animal Welfarementioning

confidence: 99%

“…Versions of the no‐self equality argument can be found throughout the Indian Buddhist philosophical tradition. A famous version appears in Chapter 8 of Śāntideva's Bodhicaryāvatāra (Cowherds, ; Finnigan, ; Śāntideva, ; Williams, ). It is susceptible to objection, however.…”

Section: Arguments For Ahiṃsā and Its Extension To Animal Welfarementioning

confidence: 99%

Buddhism and animal ethics

Finnigan

2017

Philosophy Compass

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This article provides a philosophical overview of some of the central Buddhist positions and arguments regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or nonviolence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how versions of these arguments have been applied to address a practical issue in Buddhist ethics; whether Buddhists should be vegetarian.

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Madhyamaka Ethics

Cited by 18 publications

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Bring Your Non-self to Work? The Interaction Between Self-decentralization and Moral Reasoning

Bring Your Non-self to Work? The Interaction Between Self-decentralization and Moral Reasoning

Is consciousness reflexively self‐aware? A Buddhist analysis

Buddhism and animal ethics

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