- Hardcover: 171 pages
- Publisher: University of Hawaii Press (October 1995)
- Language: English
- ISBN-10: 0824817028
- ISBN-13: 978-0824817022
- Product Dimensions: 22.1 x 15 x 2 cm
- Shipping Weight: 299 g
- Amazon Bestsellers Rank: #2,214,112 in Books (See Top 100 in Books)
- See Complete Table of Contents
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Product Details |
Product Description
Book Description
Throughout the centuries, moral philosophers have considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of this tradition, however, have been persistent in viewing nirvana or freedom as a permanent and eternal state in contrast to the impermanent world of sensory experience and bondage.
David J. Kalupahana's balanced and brilliantly concise account is an attempt to place the early Buddhist descriptions of the world of experience, the state of freedom, and the moral principle leading to such freedom within the framework of impermanence. He begins by outlining the Indian philosophical background and proceeds to analyze the presuppositions of these moral theories. A comprehensive description of the moral teachings of early Buddhism follows. Kalupahana goes on to demonstrate the application of the moral principle in the explanation of society, economics, politics, law and justice, and nature. The conclusion highlights the two most important metaphors used in the early discourse: the stream (of becoming) and the lotus (of freedom).
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5.0 out of 5 stars (1 customer review)
3 of 4 people found the following review helpful
5.0 out of 5 stars
introduction to the Buddha's thoughts&pragmatic application, Aug 9 1998
By zen000@hotmail.com - Published on Amazon.com
This review is from: Ethics in Early Buddhism (Hardcover)
The author has a deep understanding and comprehensive knowledge of the buddha's teachings. He approaches such an understanding by identifying then exiting social and philosophical problems in India. With his proper interpretation of some major Western thinkers, Dalupahana makes it easier to compare the ethical theories and draw the generalization for practical application. However, as he admits, the arugement. as he presented, for moral life is still weak for moral skeptic (p. 108). The rarity of human life still depends on the premise of rebirth and its consequences. I wish the author has used and compared the Platonic argument for moral life with the Buddha's. Overall, Kalupahana makes a great contribution to the understanding of the "heart" of the buddhist thoughts. It would be even a greater contribution should he venture into contemporary buddhist ethics.
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