Book contents
- Frontmatter
- Contents
- Preface
- Acknowledgements
- Abbreviations
- Chronology
- Development of Buddhist thought in India
- 1 The Buddha's suffering
- 2 Practice and theory of no-self
- 3 Kleśas and compassion
- 4 The second Buddha's greater vehicle
- 5 Karmic questions
- 6 Irresponsible selves, responsible non-selves
- 7 The third turning: Yogācāra
- 8 The long sixth to seventh century: epistemology as ethics
- Epilogue
- Background information
- Notes
- Bibliography
- Index
5 - Karmic questions
- Frontmatter
- Contents
- Preface
- Acknowledgements
- Abbreviations
- Chronology
- Development of Buddhist thought in India
- 1 The Buddha's suffering
- 2 Practice and theory of no-self
- 3 Kleśas and compassion
- 4 The second Buddha's greater vehicle
- 5 Karmic questions
- 6 Irresponsible selves, responsible non-selves
- 7 The third turning: Yogācāra
- 8 The long sixth to seventh century: epistemology as ethics
- Epilogue
- Background information
- Notes
- Bibliography
- Index
Summary
[Karma] stands out by virtue of its consistency as well as by its extraordinary metaphysical achievement: It unites virtuoso-like self-redemption by man's own efforts with universal accessibility of salvation, the strictest rejection of the world with organic social ethics, and contemplation as the paramount path to salvation with an inner-worldly vocational ethic.
(Max Weber, Essays in Sociology, 359)Action and result
Karma means ‘action’. Actions are typically distinguished from the class of all bodily movements by being what someone does. Eating is an action; digesting is not. It is also typical to characterize the difference as that between what we deliberately do, or choose to do, and those bodily movements over which we have no control. This does not imply all actions are well thought through, or carefully deliberated; the threshold for ‘intentional’ here is quite low. I might act in a rush, in haste or without attending to what I am doing. Nevertheless, the behaviour can still be sufficiently intentional to call it an ‘action’. And, finally, it is commonly thought that it is for that reason – because of the element of intentionality involved – that actions can be evaluated along a new dimension while other bodily changes cannot. My digestion can be good or bad according to whether it performs its job efficiently.
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- Information
- Indian Buddhist Philosophy , pp. 93 - 116Publisher: Acumen PublishingPrint publication year: 2013