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TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20300310T030000 RDATE:20301103T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20310309T030000 RDATE:20311102T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20320314T030000 RDATE:20321107T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20330313T030000 RDATE:20331106T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20340312T030000 RDATE:20341105T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT END:VTIMEZONE BEGIN:VEVENT UID:e9a939c445d72f8a20dab41bbc92b964 CATEGORIES:Lectures CREATED:20200210T152652 SUMMARY:Moral Responsiveness in Buddhist philosophy: Buddhist Ethics and the Transformation of Experience (Jay Garfield, Smith College) LOCATION:Religion Department Conference Room (64 College Ave.\, 1st floor) DESCRIPTION:This talk is jointly sponsored by Philosophy and Religion Departments, host ed by Religion Department.\n\nAbstract:\nThe Buddhist approach to ethics re jects the image of an autonomous self independently giving rise through mys terious free agent causation to actions. We are physical organisms whose m ost interesting properties are not our simple physical properties, but the norm-governed properties we acquire in virtue of our participation in a net work of discursive and social practices, including those of moral cultivati on and criticism. We are constituted as the persons we are in part by the c ontinuum of processes on which we supervene, in part by the social complexe s in which we figure and which shape us, and in virtue of conventions of in dividuation and ascription of ownership and responsibility. Who we are eme rges not from any individual essence, but from the network of dependencies that constitute our being as persons, as those who occupy roles. We cultiva te ourselves and each other on this model in order to improve our efficacy as interdependent members of a common lifeworld, and the practices of culti vation cause us to see the world in a more salutary way and to act in it in a more salutary way. These modes of being or comportments are more salutar y not because they serve a transcendent value, but because they more accura tely reflect the reality of our lifeworld and because they make us more suc cessful both in realizing our own aims or purṣārthas, and in facilitating o thers’ realizing their aims. On the Buddhist account, we are expressing a rationally grounded comportment to the world and others based in the recogn ition of our interdependence, and in the consequent attitudes of impartiali ty, benevolence, care and sympathetic joy that emerge naturally from that r ealization.\nBio:\nJay L. Garfield chairs the Philosophy Department at Smit h College. He is also visiting professor of Buddhist philosophy at Harvard Divinity School, professor of philosophy at Melbourne University and adjunc t professor of philosophy at the Central University of Tibetan Studies.\nGa rfield’s research addresses topics in the foundations of cognitive science and the philosophy of mind; the history of Indian philosophy during the col onial period; topics in ethics, epistemology and the philosophy of logic; m ethodology in cross-cultural interpretation; and topics in Buddhist philoso phy, particularly Indo-Tibetan Madhyamaka and Yogācāra. Garfield’s most rec ent books are Minds Without Fear: Philosophy in the Indian Renaissance (wit h Nalini Bhushan, 2017), Dignāga’s Investigation of the Percept: A Philosop hical Legacy in India and Tibet (with Douglas Duckworth, David Eckel, John Powers, Yeshes Thabkhas and Sonam Thakchöe, 2016), Engaging Buddhism: Why i t Matters to Philosophy (2015), Moonpaths: Ethics and Emptiness (with the C owherds, 2015), and Madhyamaka and Yogācāra: Allies or Rivals? (co-edited w ith Jan Westerhoff, 2015).\nHe is currently working on a book with Yasuo De guchi, Graham Priest and Robert Sharf, What Can’t Be Said: Paradox and Cont radiction in East Asian Philosophy; a book on Hume’s Treatise, The Conceale d Operations of Custom: Hume’s Treatise from the Inside Out; a large collab orative project on Geluk-Sakya epistemological debates in 15th- to 18th-cen tury Tibet following on Taktshang Lotsawa’s 18 Great Contradictions in the Thought of Tsongkhapa and empirical research with another team on the impac t of religious ideology on attitudes toward death. \n X-ALT-DESC;FMTTYPE=text/html:
This talk is jointly sponsored by Philosophy and Religion Departments, h osted by Religion Department.
Abstract:
Th e Buddhist approach to ethics rejects the image of an autonomous self indep endently giving rise through mysterious free agent causation to actions.&nb sp; We are physical organisms whose most interesting properties are no t our simple physical properties, but the norm-governed properties we acqui re in virtue of our participation in a network of discursive and social pra ctices, including those of moral cultivation and criticism. We are constitu ted as the persons we are in part by the continuum of processes on which we supervene, in part by the social complexes in which we figure and which sh ape us, and in virtue of conventions of individuation and ascription of own ership and responsibility. Who we are emerges not from any indiv idual essence, but from the network of dependencies that constitute our bei ng as per sons, as those who occupy roles. We cultivate ourselves and each other on this model in order to improve our efficacy as interdependent memb ers of a common lifeworld, and the practices of cultivation cause us to see the world in a more salutary way and to act in it in a more salutary way. These modes of being or comportments are more salutary not because they ser ve a transcendent value, but because they more accurately reflect the reali ty of our lifeworld and because they make us more successful both in realiz ing our own aims or purṣārthas, and in facilitating others’ realizing thei r aims. On the Buddhist account, we are expressing a rationally grounded comportment to the world and others based in the recognition of ou r interdependence, and in the consequent attitudes of impartiality, benevol ence, care and sympathetic joy that emerge naturally from that realization.
Bio:
Jay L. Garfield chairs the Philosophy Department at Smith College. He is also visiting professor of Buddhist philosophy at Harvard Divinity School, professor of philosophy at Melbourne University and adjunct professor of ph ilosophy at the Central University of Tibetan Studies.
Garfield’s res earch addresses topics in the foundations of cognitive science and the phil osophy of mind; the history of Indian philosophy during the colonial period ; topics in ethics, epistemology and the philosophy of logic; methodology i n cross-cultural interpretation; and topics in Buddhist philosophy, particu larly Indo-Tibetan Madhyamaka and Yogācāra. Garfield’s most recent books ar e Minds Without Fear: Philosophy in the Indian Renaissance  ;(with Nalini Bhushan, 2017), Dignāga’s Investigation of the Percept: A Philosophical Legacy in India and Tibet (wi th Douglas Duckworth, David Eckel, John Powers, Yeshes Thabkhas and Sonam T hakchöe, 2016), Engaging Buddhism: Why it Matters to Philosophy (2015), Moonpaths: Ethics and Emptiness (with the Cowherds, 2015), and Madhyamaka and Yogācāra: A llies or Rivals? (co-edited with Jan Westerhoff, 2015).
He is currently working on a book with Yasuo Deguchi, Graham Priest and Ro bert Sharf, What Can’t Be Said: Paradox and Contradiction in Ea st Asian Philosophy; a book on Hume’s Treatise, The Concealed Operations of Custom: Hume’s Treatise from the Inside Out; a large collaborative project on Geluk-Sakya epistemo logical debates in 15th- to 18th-century Tibet following on Taktshang Lotsa wa’s 18 Great Contradictions in the Thought of Tsongkhapa< /i> and empirical research with another team on the impact of religiou s ideology on attitudes toward death.
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