The intent of this article is to explore the extent to which we can apply to Buddhist ethics Martha Nussbaum's statement that "[l]iterary form is not separable from philosophical content, but is itself, a part of content - an integral part, then, of the search for and the statement of truth". We explore the transformative impact that narratives can have on moral life, using examples from the story literature of Theravāda Buddhist traditions in Sri Lanka and Southeast Asia. Focusing on (...) what Geoffrey Harpham has called "sub- ethics," the conditions that center moral life, we trace the ways in which narratives prefigure, configure, and refigure these conditions for human flourishing. (shrink)

This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in Hinduism (...) that discursively concur with the concerns of Western ethicists, and explores the limits of the semblance. The fourth identifies problematic areas, and raises the question: should the idea of universal ethics be abandoned for Hinduism? The fifth section concludes that such abandonment would be hasty, and initiates a searching look into the Hindu epics for concepts that, while not identical with may still be parallel to some Western notions of ethics. The sixth looks at the content of normative Hindu morality, and generalizes on the basis of this content about the nature of "Hindu ethics". (shrink)

"This philosophical study offers a representation of the logical structure of classical Hindu ethics and argues for the availability of at least the core of this ethical system to Westerners."--Page [4] Cover.

In the 13th and 14th centuries CE the Śrīvaiṣṇava Hindu community of south India struggled to integrate the traditional values of the older brahmanical hierarchical system with the devotional egalitarianism that had come to the fore with fresh force in the Tamil vernacular tradition in the 7th and 8th centuries and thereafter. One of the most vexed aspects of this integration pertained to caste, and whether devotionalism foreclosed a continuation of traditional caste distinctions: do divine love and grace mandate radical (...) egalitarianism? Śrīvaiṣṇava theologians were divided on the issue, some more conservative, some more radical in their rhetoric about continuity and change. Yet, as this essay argues, none were willing to go to the extremes either of dismissing caste structures entirely or of entirely subordinating devotion to caste. New values were to take primary place, while old norms were to be reinterpreted and given new meanings. Analyzing well-known examples from the tradition they argued instead a balance between norms and exceptions, treating violations of caste as occasions to glorify the power of devotion but without predicting the end of caste altogether. Attention to this case sheds light on caste and devotion in the Hindu context, the nature of ethical debate in India, and consequently too ways in which rhetoric functions more widely in ethical analysis. (shrink)

An original work of theory as well as a deft critical performance, Narrative Ethics also stakes a claim for itself as moral inquiry.

Two axiological elements--humility and passion--I argue, are at the ethical core of Bengal Vaishnavism. These modes of behavior, derived from early theological sources, are dialectically related and form the basis for an ethics of devotion that allows the devotee to accept, while simultaneously transcending social norms and identities. I draw primarily from what is considered the most honored story of the "Bhāgavata Purāṇa", the Rāsalīlā, involving the cowherd maidens who exhibit the highest devotion to God, and from the "Caitanya Caritāmṛta", (...) the biography of the sixteenth century revivalist and saint Caitanya, the tradition's model for devotional life. (shrink)

The authors of the Samnyāsa Upanisads, manuals of ascetic lifestyle and practice, recommend that wanderers renounce behavioral standards of their formerly Brahmin householder life, including ritual purity and familial duties. Patrick Olivelle argues that these ascetics are thereafter considered impure and corpse– or ghoul–like, clearly lacking in dharma. However, these Upanisads counsel pursuing mental purity and moral behavior, and modeling oneself after the perfection of the Absolute. This essay investigates ascetic notions of purity and identity, and virtues such as non–violence (...) and kindness cultivated in forest isolation. Is ascetic dharma universal in intent, and is it conceptually opposed to householder dharma? What type of ethics is admired by the authors, what type deprecated? Olivelle’s position is reevaluated, as is Jeffrey Kripal’s notion that monistic mysticism does not support ethics adequately. (shrink)

In the 13th and 14th centuries CE the Śrvaisnava Hindu community of south India struggled to integrate the traditional values of the older brahmanical hierarchical system with the devotional egalitarianism that had come to the fore with fresh force in the Tamil vernacular tradition in the 7th and 8th centuries and thereafter. One of the most vexed aspects of this integration pertained to caste, and whether devotionalism foreclosed a continuation of traditional caste distinctions: do divine love and grace mandate radical (...) egalitarianism? Śrvaisnava theologians were divided on the issue, some more conservative, some more radical in their rhetoric about continuity and change. Yet, as this essay argues, none were willing to go to the extremes either of dismissing caste structures entirely or of entirely subordinating devotion to caste. New values were to take primary place, while old norms were to be reinterpreted and given new meanings. Analyzing well–known examples from the tradition they argued instead a balance between norms and exceptions, treating violations of caste as occasions to glorify the power of devotion but without predicting the end of caste altogether. Attention to this case sheds light on caste and devotion in the Hindu context, the nature of ethical debate in India, and consequently too ways in which rhetoric functions more widely in ethical analysis. (shrink)