HHDL

Nobel Peace LaureateHH the Dalai Lama: 

ﴀ ﴀ 1 Phil 1B Philosophers of Nonviolence Nobel Peace Laureate HH the Dalai Lama Dr Anna Alomes School of Philosophy Centre for Applied Philosophy and Ethics University of Tasmania Nobel Peace Laureate HH the Dalai Lama

Today’s Discussion –: 

Today’s Discussion – Nonviolence as means and ends combined [The case against Dictator Fred] The philosophy of nonviolence from a non-theistic viewpoint [concentrating on the work of Tibetan Buddhist philosophers, the Dalai Lama and Samdhong Rinpoche] New definitions of violence and nonviolence And if there’s time…I’ll show you how the chair doesn’t exist

The problem with a happy dictator: 

The problem with a happy dictator Philosophical rock stars from Aristotle to Peter Singer, tell us that one of the basic ingredients in a ‘good life’ is the pursuit of happiness…what about those who are perfectly happy pursuing a life of violence?

The problem with a happy dictator: 

The problem with a happy dictator We hear the story of how Dictator Fred is defeated by the Oatlands Liberation Army [OLA] Problems: using violence to further a moral cause, necessarily copies ‘the enemy’ and sanctions as ‘right’ those aspects which only moments before were considered morally ‘wrong’

The problem with a happy dictator: 

The problem with a happy dictator Dictator Fred claims to be leading a happy life through violence…the problem is, that happiness in this strange vision means causing harm “…genuine happiness consists in those spiritual qualities of love, compassion, patience, tolerance and forgiveness and so on. For it is these which provide both for our happiness and others’ happiness” [The Dalai Lama]

The problem with a happy dictator: 

The problem with a happy dictator You would need to argue : “I am using violence legally and you are using violence illegally” in order to gain a different ruling from exactly the same action of violence and cruelty This is what Hocking [1958] calls “double-morality”

The problem with a happy dictator: 

The problem with a happy dictator

The problem with definitions of violence and nonviolence: 

The problem with definitions of violence and nonviolence The definition of nonviolence found in The Concise Oxford Dictionary [hence common Western usage] stipulates “the avoidance of violence” (The Concise Oxford Dictionary 1990:808). If we refer to “violence” to find out what it is that we are avoiding in the same source, it is “involving or using great physical force.” (1990:1370) This apparently is the end of the story and the only interesting thing to say on the matter.

The problem with definitions of violence and nonviolence: 

The problem with definitions of violence and nonviolence If we defer to the discipline of Western philosophy to take another look at the definitions of “violence” and “nonviolence,” the story is not so different: nonviolence is the “renunciation of violence” (The Cambridge Dictionary of Philosophy, 1995:538); and what we are renouncing is “the use of force to cause harm, death or destruction.” (1995:839)

Slide10: 

In either case, the agent is undertaking (the renunciation or application of) a physical act. But the definitions have nothing to say about the agent undertaking the action, and so cannot consider the ‘intentions’ of the agent It’s a bit like disembodied acts popping out of the air conditioning system And if we consider ‘physical force’ as ‘legitimate’ the notion of violence doesn’t even enter the discourse

By using non-Western philosophy [eg the Dalai Lama] we can point to the intention of the agent: 

By using non-Western philosophy [eg the Dalai Lama] we can point to the intention of the agent “The moral judgement is not properly passed on things done, but upon a person doing. If it were not so, we should pass moral judgements on the instinctive acts of animals, and even on the movements of rocks, clouds and avalanches. What we judge instead is conduct; and this means not merely an overt act, but the attitude of a person in acting; and his attitude must include his motive.” (Mackenzie 1897:135)

Slide12: 

Tibetan Buddhist monk and spiritual leader Nobel Peace Laureate 1989 Lives in exile in Dharamsala, India Tenzin Gyatso 14th Dalai Lama Born 1935… still living

Slide13: 

"I am just a simple Buddhist monk - no more, nor less." The Dalai Lama follows the life of Buddhist monk. Living in a small cottage in Dharamsala, he rises at 4 A.M. to meditate, pursues an ongoing schedule of administrative meetings, private audiences and religious teachings and ceremonies. He concludes each day with further prayer before retiring. Tenzin Gyatso 14th Dalai Lama Born 1935… still living

Definitions from comparative philosophy: Prof. Samdhong Rinpoche: 

Definitions from comparative philosophy: Prof. Samdhong Rinpoche (New Definition 1): Violence Any action, cause of action or intention of action which is born out of hatred (Sanskrit: dvish - a term with connotations of malice and hostility) or greed (raga - term with visceral connotations of possessiveness, selfishness, lust, grasping) by a will to harm others or an indifferent attitude; or lack of caring for others, is violence.

Slide15: 

(New Definition 2): Nonviolence Wilfully refraining from any action, cause of action or intention of action which is born out of hatred (Sanskrit: dvish) or greed (raga) accompanied by a will to refrain from harming others or from an indifferent attitude; or lack of caring for others, is nonviolence.

What does the new definition of nonviolence mean?: 

What does the new definition of nonviolence mean? Nonviolence demonstrates (in every action from intention to completion of action) genuine concern and compassion for the self and all things outside the self (other agents, the environment and so on). Nonviolence typically demonstrates compassion, tolerance and an understanding of the principle of interdependence, an insistence on the truth of human dignity, equality and justice.

Back to the Sceptics: 

Back to the Sceptics Surely, violence is everywhere. Modern society not only comprises institutionalised violence, but sanctions and seeks to legitimise the use of force and coercion. Individuals emerge from this society apparently determined to wreak destruction and harm. We are faced with such an overwhelmingly powerful tidal wave of violence that it is pointless to try and resist--attempting to swim against the current is futile. This seems to be a rational observation, and becomes a common lament in contemporary society with no apparent solution. S. Rinpoche offers the following rejoinder:

Response to Sceptics: 

Response to Sceptics “The choice need not be, to be swept along with the current of violence or to try in vain to swim against the tide. The individual who recognises this violence for what it is should oppose it and step out of the river, choosing instead, actively and compassionately to pursue a life of nonviolence. One will step out, and then another, and then another and then perhaps, many...with the result that by this action, the tide of violence is reduced and the one or many may return with the strength of nonviolence, realistically to oppose it.” Professor Samdhong Rinpoche 1998

The Mahayana Buddhist Perspective: 

The Mahayana Buddhist Perspective On the Mahayana Buddhist view, all action results from causes and conditions. At the micro level these arise in the individual and can be analysed on three interrelated but distinct levels--thought, speech and physical action. With respect to these “three doors of action,” the mind is primary because every action stems from an intention prior to its manifestation as speech, or physical action. For this reason, the most coherent way to tackle social violence on the Buddhist account, is to tackle the roots or inception of the problem--the mind of the individual.

Slide20: 

In explaining his greatest sources of inspiration, he often cites a favourite verse, found in the writings of the renowned eighth century Buddhist philosopher Shantideva: “For as long as space endures And for as long as living beings remain, Until then may I too abide To dispel the misery of the world”. Leading an authentic life means paying attention to relations with others, understanding interdependence and acting with compassion: “our enemies are our greatest teachers” Tenzin Gyatso 14th Dalai Lama