The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mah y na schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially engaged Buddhism such as human rights, war and peace, and environmental ethics."

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Can moral disagreements be rationally resolved? Does the persistence of moral disagreement undermine objectivity about morality? Can universal human rights be defended in face of moral disagreements?;The problem of moral disagreement is one of the central problems in moral thinking. It also provides a stimulating stepping-stone to some of the perennial problems of philosophy, such as relativism, scepticism, and objectivity.;This text brings together classic and contemporary readings on this topic. Clearly divided into five parts: The Historical Debate; Voices from Anthropology; Challenges to Moral Objectivity; Defenses of Moral Objectivity; and New Directions.;The anthology presents readings from thinkers such as Sextus, Empiricus, Chagnon, Wong, MacIntyre, Aguinas, Shweder, Brink, Rawls Montaigne, Turner, Nussbaum, Narayan, Hume, Mackie, Gewirth, Nietzsche, Williams and Berlin. A feature of the anthology is that it brings philosophers into dialogue with well-known anthropologists.;Also included is a comprehensive introduction by Christopher Gowans, introducing the problem of moral disagreement to those coming to the topic for the first time. An ideal text for courses in ethics and

The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mah y na schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially engaged Buddhism such as human rights, war and peace, and environmental ethics."

Philosophies in several ancient traditions aimed to alleviate people's anxieties and improve their lives. In contrast to the contemporay world, in which philosophy is mostly an academic subject and personal concerns are commonly addressed by psychological therapies, philosophy in these traditions often played a central role in programs that aspired to enable people to achieve a good life. In this volume, Christopher W. Gowans argues that the idea of self-cultivation philosophy provides a valuable approach for comprehending and reflecting on several philosophies in ancient India, Greece and China. Self-cultivation philosophies put forward a program of development for ameliorating the lives of human beings. On the basis of an account of human nature and the place of human beings in the world, they claim that our lives can be substantially transformed from what is thought to be a problematic condition into what purports to be an ideal state of being. Self-cultivation philosophies are preeminently practical in their aspirations: their purpose is to change human life in fundamental ways. Yet, in pursuing these practical ends, these philosophies typically make significant theoretical as well as empirical claims about human nature and the world. The book shows how the concept of self-cultivation philosophy provides an interpretive framework for understanding, comparing, assessing and learning from several philosophical outlooks in India, the Greco-Roman world, and China. The self-cultivation philosophies in India are those expressed in: the Bhagavad Gita; the Samkhya and Yoga philosophies of Isvarakrsna and Patanjali; and the teaching of the Buddha and his followers Buddhaghosa and Santideva. The philosophies originating in Greece, with subsequent development in the Roman world, are the most prominent Hellenistic approaches: the Epicureanism of Epicurus, Lucretius, and Philodemus; the Stoicism of Chrysippus, Epictetus, and Seneca; and Pyrrho and the Pyrrhonism of Sextus Empiricus. The self-cultivation philosophies from China are the early Confucian outlooks of Confucius, Mencius, and Xunzi; the classical Daoist perspectives of the Daodejing and the Zhuangzi; and the Chan tradition of Bodhidharma, Huineng and Linji. Though these philosophies developed in very different traditions, Gowans shows the connections between them in this compelling work of comparative philosophy.

Our lives are such that moral wrongdoing is sometimes inescapable for us. We have moral responsibilities to persons which may conflict and which it is wrong to violate even when they do conflict. Christopher W. Gowans argues that we must accept this conclusion if we are to make sense of our moral experience and the way in which persons are valuable to us. In defending this position, he critically examines the recent moral dilemmas debate. He maintains that what is important in this debate is not whether there are irresolvable moral conflicts, but whether there are moral conflicts in which wrongdoing is unavoidable. Though it would be incoherent to conclude moral deliberation by deciding to perform incompatible actions, he argues that there is nothing incoherent in supposing that we have conflicting moral responsibilities. In this way, he shows that it is possible to capture the intuitions of those who have defended the idea of moral dilemmas while meeting the objections of those who have rejected this idea. Gowans carefully evaluates utilitarian and Kantian analyses of moral dilemmas. He argues that these approaches eliminate genuine moral conflict only by displacing persons as direct objects of moral concern. As an alternative, he develops a more concrete account in which moral responsibilities to persons are central. On his account, we have moral responsibilities to particular persons by virtue of our appreciation of the intrinsic and unique value of each of these persons and of our connections with them. Gowans argues that when we think of our responsibilities in this way, we have reason to believe that they sometimes conflict and that it is wrong to violate them even when they doconflict. The book also includes discussions of Melville's Billy Budd, methodology in moral philosophy, moral pluralism, moral tragedy, and "dirty hands" in politics.

The essays in this volume illuminate a central topic in ethical theory: moral dilemmas. Some contemporary philosophers dispute the traditional view that a true moral dilemma - a situation in which a person has two irreconcilable moral duties - cannot exist. The book provides the historical background to the on-going debate with selections from Kant, Mill, Bradley, and Ross. The best recent work is represented in essays by Donagan, Foot, Hare, Marcus, Nagel, van Fraassen, Williams, and others.