Buddhism, Brain Death and Organ Transplantation

This article raises concerns about the degree to which potential donors are aware that their layman‖s understanding of death may not be the same as that enshrined in protocols employing the criterion of brain death. There would seem to be a need for greater public education of a kind which acknowledges the debate around the practical and conceptual difficulties associated with brain death, and makes clear what the implications of a diagnosis of brain death are for the donor and his or her relatives. The remainder of the article explores the discrepancy between the modern concept of brain death and the traditional Buddhist understanding of death as the loss of the body's organic integrity as opposed to simply the loss of its cerebral functions

Buddhism and Ecology: A Virtue Ethics Approach

Introduction: Whether Buddhism has a compelling ecological dimension or not has been a much discussed question in recent years. I think I should put my cards on the table at the outset and say that I count myself among the sceptics in this respect. I see little evidence that the Buddha or his followers, at least down to modern times, have been greatly concerned with questions of ecology. If anything, there is more evidence of a negative presupposition about the value and status of the natural world in Buddhism. In contrast to Christian teachings, the world was not created by God who, as the book of Genesis tells us (vv.9ff), saw that his creation was 'good', and being good, worthy to be preserved. On the contrary, in Buddhism there seems to be an acceptance, even an expectation that the world will decline. This is thought of as a basic characteristic of the cosmic order: the eventual destruction of the environment is a basic feature of saṃsāra, and exactly what we should expect. Efforts to prevent it may therefore be seen as naive and deluded and contrary to a proper understanding of Dharma, or natural law. Against this background I see no obvious basis on which to address specific ecological questions, such as whether the world is a better place with the black rhino in it than without it. In general, Buddhism seems not to regard the conservation of nature as anything more than a prudential matter, and we are given no explicit reasons as to why we might have have a moral obligation to preserve it. It has to be recognized, furthermore, that the concerns of ecology are essentially modern ones, and the ecological problems we face today such as greenhouses gases and global warming are only intelligible against the background of a scientific understanding of the world. Until Buddhism updates its ancient cosmology it is not clear how it will take part in a dialogue which is conducted in the vocabulary of modern science. Although there are certainly many Buddhists today who have an excellent knowledge of science, it seems to me that the intellectual core of the tradition still conceives of the natural world in pre-modern terms. For the present at least, therefore, I do not see Buddhism as in a position to offer convincing answer to modern ecological problems. I agree with Ian Harris that Buddhism’s ecological credentials are far from being conclusively established, and I also share the view that much recent interest in this area is driven by Westerners pursuing a green agenda. The American Buddhist and writer on ecology Stephanie Kaza herself disarmingly admits ‘At this point it is unclear whether ecological practices are primarily motivated by Buddhist tradition or by American environmentalism.’ Lest this prologue sound unduly negative, let me hasten to add that as we are all aware Buddhism is not a monolithic structure, and some strands or traditions may be more or less resourceful than others in addressing environmental issues. For example, Schmithausen has contrasted what he calls the ‘pro-civilization strand’ with the ‘hermit strand.’ There are also certain underlying features of Buddhist moral teachings that may be conducive to the development of an environmental philosophy. What I wish to do in this paper is to explore one of these by drawing on the Western tradition of virtue ethics and providing an introductory sketch of how it might provide a foundation for ecology in Buddhism

Buddhism. A Very Short Introduction

Buddhism: A Very Short Introduction introduces the reader to the teachings of the Buddha and to the workings of Buddhism in daily life. Damien Keown looks at the distinctive features of Buddhism, examining who the Buddha was and what his teachings were. By considering how Buddhist thought has developed over the centuries, Keown considers how contemporary dilemmas can be faced from a Buddhist perspective. In this new edition Keown provides new perspectives on Buddhist thought, including up-to-date material about the evolution of Buddhism throughout Asia, the material culture of Buddhism and its importance, new teachings on the ethics of war and peace, and changes to ethnicity, class, and gender

Buddhism & Bioethics

This book discusses contemporary issues in medical ethics from a Buddhist perspective. Drawing on ancient and modern sources, Damien Keown shows how Buddhist ethical principles can be applied consistently to a range of bioethical problems, including abortion, embryo research, and euthanasia

The Nature of Buddhist Ethics

In this book the author considers data from both early and later schools of Buddhism in an attempt to provide an overall characterization of the structure of Buddhist ethics. The importance of ethics in the Buddha's teachings is widely acknowledged, but the pursuit of ethical ideals has up to now been widely held to be secondary to the attainment of knowledge. Drawing on the Aristotelian tradition of ethics the author argues against this intellectualization of Buddhism and in favour of a new understanding of the tradition in terms of which ethics plays an absolutely central role. In the course of this reassessment many basic concepts such as karma, nirvana, and the Eightfold Path, are reviewed and presented in a fresh light. The book will be of interest to readers with a background in either Buddhist studies or comparative religious ethics

Buddhism and Abortion

Abortion is one of the most controversial moral issues for modern times. This text approaches abortion from the discipline of Buddhist studies. It also serves as an introduction to Buddhism for ethicists

Buddhist Ethics: A Very Short Introduction

The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater for this growing interest, but almost none devotes attention to the specifically ethical dimension of the tradition. For complex cultural and historical reasons, ethics has not received as much attention in traditional Buddhist thought as it has in the West, and publications on the subject are few and far between. Here, Damien Keown, author of Buddhism: A Very Short Introduction , illustrates how Buddhism might approach a range of fascinating moral issues ranging from abortion and suicide to cloning. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable