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  1. Emptiness and Metaethics: Dōgen's Anti-Realist Solution.Russell Guilbault - forthcoming - Philosophy East and West (Early Release).
    The doctrine of emptiness presents a problem for Buddhist metaethics, in that it seems to restrict the range of admissible entities in a way that excludes moral facts. In the absence of such entities, what foundation can we give to moral practice? I suggest that Dōgen (1200-1253), the Japanese Zen philosopher/monk, solves the problem by going anti-realist, and that his solution can inform the broader discussion of Buddhist metaethics.
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  • Buddhism and Animal Ethics.Bronwyn Finnigan - 2017 - Philosophy Compass 12 (7):1-12.
    This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence 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 (...)
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  • Is Consciousness Reflexively Self‐Aware? A Buddhist Analysis.Bronwyn Finnigan - 2018 - Ratio 31 (4):389-401.
    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 historically advanced four main arguments against this thesis. In this paper I consider whether some contemporary defence of the Self-Awareness Thesis can withstand these Prāsaṅgika objections. A problem is that contemporary defenders of the Self-Awareness Thesis have subtly different accounts with different assessment (...)
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  • Examining the Bodhisattva's Brain.Bronwyn Finnigan - 2014 - Zygon 49 (1):231-241.
    Owen Flanagan's The Bodhisattva's Brain aims to introduce secular-minded thinkers to Buddhist thought and motivate its acceptance by analytic philosophers. I argue that Flanagan provides a compelling caution against the hasty generalizations of recent “science of happiness” literature, which correlates happiness with Buddhism on the basis of certain neurological studies. I contend, however, that his positive account of Buddhist ethics is less persuasive. I question the level of engagement with Buddhist philosophical literature and challenge Flanagan's central claim, that a Buddhist (...)
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