9 research outputs found

    Common Ground in Inter-Religious Dialogue: A brief analysis of religion as a response to existential suffering

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    Philosophy of religion, approached from a comparative perspective, can be a valuable tool for advancing inter-religious dialogue. Unfortunately, “comparative religion” today is usually characterised by two extreme positions: 1) Comparing religions in order to come to the conclusion that one's own religion is superior 2) Arguing for a type of “religious pluralism” that relativises all religious truth claims. The former approach reduces religion to a confrontational form of apologetics, theatrical “debates” and polemics, while the latter reduces religion to a mere acceptance of pragmatically useful perspectivist narratives devoid of absolute reality or truth. Inter-religious dialogue should follow a middle path between these two extremes by engaging with underlying philosophical themes that are common to all religious traditions instead of emphasising the comparison of theological and soteriological arguments that may depend on justifications that are exclusive to a particular religious practice. The philosophical theme explored here is that of dissatisfaction and existential suffering in an imperfect world, a theme found in all “world religions”. Indeed, the diagnosis of this existential predicament and the hope that religious practice may allow one to overcome it appears to be universal, while its causes and the prescribed remedies differ considerably among religious traditions. Nevertheless, inter-religious dialogue beginning from a conviction that all religious practitioners strive for truth and salvation in response to a common existential experience may lead to a more compassionate and productive dialogue between religious communities. This type of inter-religious dialogue avoids accusations of falling into religious syncretism or relativism while encouraging diverse religious communities to address contemporary issues from areas of philosophical common ground. This allows for a more fruitful type of inter-religious dialogue and comparative study of religion that can be pursued while maintaining one's own distinct religious identities and particular religious truths

    Political instability and authoritarianism in South Asia

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    This research builds on earlier research into the relationship between economic growth and authoritarianism and explores the factors leading to authoritarianism in South Asia. Research has uncovered a tendency toward authoritarianism accompanying an increase in economic growth in some South Asian countries. However, this trend only appears in countries suffering from political instability with rapid shifts into and back out of periods of authoritarian rule. On the other hand, India, pre-1983 Sri Lanka and post-2008 Nepal serve as counter-examples of established democracies demonstrating the benefits of political stability as well as providing a platform for development through the maintenance of open, democratic government and professionalised public service institutions. The isolated case in South Asia of Sri Lanka slipping from democracy to open anocracy post-1983, rather than authoritarianism, also demonstrates the benefit of nurturing democracy over the long term in support of the “J-curve Theory” put forth by Ian Bremmer. However, the same finding may also indicate that degrading institutions may lead to political instability that increases the likelihood that a state will fall into authoritarianism and a cycle of instability from which it is unlikely to escape. These findings indicate that the key for long-term sustainable growth and stability in the region is the maintenance of strong democratic institutions in order to create political stability

    Metaphysical Realism in Classical Indian Buddhism and Modern Anglo-European Philosophy

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    In modern Anglo-European philosophy there is a distinct progression from the metaphysical realism of ancient and classical philosophy towards a type of scepticism that eventually leads towards nihilism. Interestingly this progression also appears in the doctrines of the Classical schools of Indian Buddhism that pre-date modern European philosophy by well over six centuries. This progression stems from the application of the same types of logical and philosophical reasoning to the problems of metaphysics. The movement from metaphysical realism to representationalism to idealism and finally towards nihilism, which is seen within both the classical Indian Buddhist tradition and Modern Anglo-European philosophy, are products of a coherent and wholly logical progression from the acceptance of certain metaphysical principles. The fact that these same movements occur in two philosophical traditions that are separated by vast chasms in space, time and culture seems to point to an underlying commonality underlying human philosophical enquiry, whether this is a result of a common intelligible reality, an essential and universal human nature or both is a philosophical question we must continue to pursue

    A Three Dimensional View of Karma in Early Buddhism

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    Detailing the connection between the various functions of Buddhist karma theory and rebecoming is a profoundly difficult aspect of Buddhist philosophy. While there is no definitive answer to these questions, suggestions can be found in early Buddhism that may help to reconcile the early Buddhist interpretations of karma with other philosophical and scientific theories.A great difficulty in analysing the functional aspects of Buddhist karma theory is the conflation of karma as causality with karma as ethics to create a strongly deterministic ethical theory of karmic retribution which de-emphasises notions of free will and personal responsibility that are fundamental to Buddhist practice. This research is intended as a new model to evaluate karma in light of early Buddhist karma theory. Following this model may allow karma theorists to shed our accumulated assumptions from the Abhidharma and western philosophy that bring substance metaphysics into the analysis of Buddhist karma doctrine. This essentialism is an unnecessary obstacle to understanding. When karma as causality is located within early Buddhist process metaphysics it can easily be analysed in a practical fashion and is found to accord with contemporary thought. Karma as ethics is more properly analysed as a satisfactory, but underdeveloped ethical theory. Only with these conceptions in place can the connection between karma and rebecoming can be detailed
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