Buddhism: The Basics

Cantwell, Cathy

doi:10.4324/9780203874257

Cited by 8 publications

(15 citation statements)

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“…20 We aim to speak truthfully and kindly to and about each other. 21 Whether we were undergoing a crisis or not, our actions matter. We do not take lives, do not take what is not given, and do not engage in sexual misconduct.…”

Section: Buddhist Representativementioning

confidence: 99%

“…25 This is how we train our minds to work through "subliminal psychological fixations, sadness, inadequacies, and so forth." 26 While many of you may be spending more time with your spouses and children than you ever have, now is an opportune time to "practice loving kindness, compassion, sympathetic joy, and equanimity" repeatedly. 27 Don't miss the experience of this time.…”

Section: Buddhist Representativementioning

confidence: 99%

“…It has the capacity to produce in us works of love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control and guide us away from the path of conceit, competition and envy (cf. 26). It is the Spirit, too, that sends us out into the world to be good news in it, and to be the hands of Christ caring for all who suffer.…”

Section: All Human Beings Are Creatures Of the Onementioning

confidence: 99%

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Documentation

2020

The Ecumenical Review

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The World Council of Churches (WCC) and the Pontifical Council for Interreligious Dialogue (PCID) released this joint document in August 2020. The document offers a Christian basis for interreligious solidarity that can inspire and confirm the impulse to serve a world wounded not only by COVID-19 but also by many other wounds. Preamble What does it mean for Christians to love and serve our fellow human beings in a world in which the COVID-19 pandemic has inflicted widespread suffering? At a time such as this, the World Council of Churches (WCC) and the Pontifical Council for Interreligious Dialogue (PCID) call upon the followers of Jesus Christ to love and serve our neighbours. We focus on the importance of doing so in solidarity also with those who profess and practice religions that are different from our own or consider themselves unaffiliated to any particular faith tradition. This document aims to offer a Christian basis for interreligious solidarity that can inspire and confirm, in Christians of all churches, the impulse to serve a world wounded not only by the COVID-19 pandemic but also by many other wounds. While primarily intended to address Christians, we hope that it will be useful also to those of other religions, who have already responded to this crisis with similar thoughts based on their own traditions. The global challenge of responding to this pandemic calls us to increased ecumenical and interreligious awareness and cooperation. The parable of the Good Samaritan (cf. Luke 10:25-37) helps us to reflect on the question, "Whom are we called to love and care for?" and offers guidance about the complexities implied in the terms "service" and "solidarity." Jesus tells this story in the context of the command to love one's neighbour. When a man is wounded and left by the side of the road, members of his religious community pass him by and leave him unaided. The person who eventually stops and helps hima Samaritan-comes from a community that has been in dispute for centuries with his community about religious identity, the correct way to worship, and the right to participate in political matters. The story is an invitation to reflect on the need to transcend boundaries in one's service to, and solidarity with, the suffering. It is also a call to overcome the negative assumptions we may hold and to recognize with humility and gratitude that the 'other' (the Samaritan in this case) may show us the true meaning of service and solidarity. This parable challenges Christians to think about how to live in a world wounded by the COVID-19 pandemic, and by the scourge of religious intolerance, discrimination, racism, economic and ecological injustice and many other sins. We need to ask ourselves: who is wounded, and whom have we wounded or neglected? And where might we be surprised by seeing Christlike compassion in action? This story urges us to overcome religious prejudice and cultural biases in relation both to those whom we serve, and to those with whom we serve, as we strive to alleviate suffering and to re...

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Section: Buddhist Representativementioning

confidence: 99%

Section: Buddhist Representativementioning

confidence: 99%

Section: All Human Beings Are Creatures Of the Onementioning

confidence: 99%

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Documentation

2020

The Ecumenical Review

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“…Take Buddhism. 13 According to Buddhist scholar Cathy Cantwell [2010], there is a commitment amongst all Buddhist traditions to the three Jewels (the Buddha, the Dharma, and the Sangha), the particular initiation rite Going for the Refuge, as well as a few other ethical, ritual, and meditative practices. Still, she claims that there are probably many more features that vary between different Buddhist traditions than are shared amongst them, with the diversity in Buddhist traditions representing 'different historical trajectories of separate lines of descent' [2010: 4].…”

Section: The Multiple Realization Of Cultural Homologuesmentioning

confidence: 99%

“…14 I am inclined to think that some of the same moral applies to other religions like Islam and Christianity and their respective branches-although Buddhism also has particularly decentralized organization as compared to them. 15 See Cantwell [2010] for references.…”

Section: The Multiple Realization Of Cultural Homologuesmentioning

confidence: 99%

The Special Science Dilemma and How Culture Solves It

Godman

2014

Australasian Journal of Philosophy

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I argue that there is a tension between the claim that at least some kinds in the special sciences are multiply realized and the claim that the reason why kinds are prized by science is that they enter into a variety of different empirical generalizations. Nevertheless, I show that this tension ceases in the case of 'cultural homologues'-such as specific ideologies, religions, and folk wisdom. I argue that the instances of such special science kinds do have several projectable properties in common due to their shared history of reproduction, and that the social learning involved means that we should also expect these kinds to be multiply realized.

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