Seminars

Spurred partly by recent attempts to ethically assess various negative effects of the attention economy, philosophers have begun to pay more attention to the role that attention plays in our ethical lives. This has included some more general discussion of the ethics of attention. In this talk, I add to this recent discussion by outlining a proposal for a comprehensive ethics of attention. On my proposal, an ethics of attention includes norms that stem from the role that attention plays in the formation of our character, in constituting our relationships and social roles, and in our other ethical decision making and behavior. Because of attention’s nature as a finite resource, and because our various roles and relationships involve interpersonal expectations for how others allocate their attention, an ethics of attention should provide norms that govern how we collectively allocate our attention among these morally important purposes. Because these morally important purposes are all competing for our attention, one goal of an ethics of attention should be to find practices that help to synergize how people meet these demands. I call such a set of practices a “social-attentional scheme”, and propose that the ultimate goal of an ethics of attention is to find an optimal social-attentional scheme. I conclude by discussing the various ways in which we can understand early Confucian ethics as providing us with one such social-attentional scheme, and propose some lessons we can take from this Confucian example as we try to continue developing a contemporary ethics of attention.

A standard introduction to classical Confucianism teaches that Mengzi thought “human nature is good” and Xunzi, that “human nature is bad”. But the exact nature of their disagreement is subject to ongoing debate, with some underplaying the disagreement (they just mean different things by “human nature”) while others take the disagreement to be about the nature of agency, moral education, or dispositions. In this talk, I’ll argue that Agnes Callard’s distinction between ambition and aspiration helps us clarify what the disagreement is about. Mengzi thought humans need to fully pursue the values they already have, while Xunzi thought humans need to aspire towards values they don’t have and aren’t predisposed to. This account has the benefit of capturing Mengzi’s and Xunzi’s respective views on agency and education and providing Xunzi with a picture of moral motivation that even a selfish agent could develop.

Much of contemporary ethical theory in Analytic philosophy has been characterized by evaluating actions by appeal to either the motives that produce them or the effects that follow. Attempts to understand Buddhist ethics in terms of this debate, I argue, have been distorting and an obstacle in cross-cultural interactions. I appeal to a particular Buddhist account of the nature of action to suggest a distinctive and philosophically attractive way of thinking about actions and how to assess them.

I relate an approach to causation from Huayan Buddhism to an emerging research program from analytic metaphysics. The research program is Causal Dispositionalism. The core commitment of Causal Dispositionalism is that causation involves dynamic causal powers. Causal Dispositionalism competes with Neo-Humeanism, a research program that conceptualizes causation as a relation among powerless, causally inert properties. Some scholars claim that approaches to causation from the Madhyamaka Buddhist tradition cohere with Neo-Humeanism. Some also claim that Huayan Buddhism is a Chinese appropriation of Nãgarjuna's Madhyamaka. Taken together, these claims entail that the Huayan approach to causation also coheres with Neo- Humeanism. I suggest, to the contrary, that Huayan integrates Madhyamaka insights with a powers-based metaphysics and thereby better coheres with Causal Dispositionalism. I suggest, as well, that the Huayan approach affords new strategies for developing this emerging research program.

Spurred partly by recent attempts to ethically assess various negative effects of the attention economy, philosophers have begun to pay more attention to the role that attention plays in our ethical lives. This has included some more general discussion of the ethics of attention. In this talk, I add to this recent discussion by outlining a proposal for a comprehensive ethics of attention. On my proposal, an ethics of attention includes norms that stem from the role that attention plays in the formation of our character, in constituting our relationships and social roles, and in our other ethical decision making and behavior. Because of attention’s nature as a finite resource, and because our various roles and relationships involve interpersonal expectations for how others allocate their attention, an ethics of attention should provide norms that govern how we collectively allocate our attention among these morally important purposes. Because these morally important purposes are all competing for our attention, one goal of an ethics of attention should be to find practices that help to synergize how people meet these demands. I call such a set of practices a “social-attentional scheme”, and propose that the ultimate goal of an ethics of attention is to find an optimal social-attentional scheme. I conclude by discussing the various ways in which we can understand early Confucian ethics as providing us with one such social-attentional scheme, and propose some lessons we can take from this Confucian example as we try to continue developing a contemporary ethics of attention.

Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics, and I suggest how comparative philosophers might overcome these challenges to connect their theoretical work with contemporary practical issues.

The first section of the talk will give an account of the Hindu-Buddhist debate about the existence of selves. The particular Hindu / Brāhmaṇical tradition concentrated on is Nyāya, and ‘Buddhism’ is used to refer specifically to Dharmakīrtian Buddhism with its doctrine of momentariness. The second section looks at a Nyāya argument against Buddhism. I will argue that it is not difficult for the Buddhist to come up with a satisfactory response. The third section will introduce the view of Rāmakaṇṭha (950–1000 CE) and look at three of his arguments against the Buddhist view. These I view as more difficult for the Buddhist to respond to. The fourth section introduces the view of Galen Strawson, relates it to the Buddhist view, and considers the extent to which it is susceptible to Rāmakaṇṭha's arguments.

Despite the political polarization that characterizes many of our societies and much of the world, comparative philosophy — which depends on crossing various kinds of boundaries — is intellectually and professionally doing reasonably well. Exciting new work continues to appear and venues for publication and discussion (print and digital, in person and on-line) are proliferating. Another thing that is proliferating, though, is names for what it is we are doing. Are comparative, cross-cultural, intercultural, blended, and fusion philosophy all the same thing? What do they share and where do they diverge, and why? Can we identify a distinctive project of comparative philosophy and say why it is important? Based on a broad survey of approaches, in this essay I offer answers to these questions. I maintain that whenever we do philosophy by drawing on at least two significantly different traditions of philosophy, we are doing comparative philosophy. Unpacking some of the key words in this definition will enable me to clarify some persistent confusions as well as to stress the constitutive gamble that lies at the heart of all comparative philosophy. I identify three different ways to do comparative philosophy well—Comparison Philosophy, Rooted Global Philosophy, and Emergent Intercultural Philosophy—and argue that which method to choose depends both on the values that motivate one’s inquiry and on the pragmatic situation that frames one’s work.

I begin with identifying Confucian metaphors of leadership for the way the mind (or the heart-mind) should lead the whole person. I then discuss how the Daoist text Zhuangzi criticizes this conception of the mind’s leadership as too fixed and rigid--unresponsive to the fluidity and unpredictability of the world. The text suggests as an alternative a way that the whole embodied person can fluidly respond to the world. This alternative ties into some contemporary work, scientific and philosophical, of how the whole person and not just the deliberating mind processes information from the world. I end by discussing how the critique of the fixed and rigid mind can suggest alternative models of political governance that distribute and integrate guidance throughout the body politic.

Yogācāra Buddhists articulated in the 3-5th c. CE India an explicit model of how we collectively, yet mostly unconsciously, construct our shared social realities, our cultures. These “worlds” are supported by cognitive processes informed by cultural influences occurring outside our conscious awareness, in the “store-house consciousness” (ālaya-vijñāna). Through development and socialization, we come to identify with these cultural norms, thinking “I am this” and “this is mine.” Moreover, and in agreement with cognitive scientists, Yogācārins argue that humans have developed to be “innate essentialists,” so that we imagine that our constructed social and cultural identities have their own essential, intrinsic characteristics, set apart from all others, generating the “us/them” dichotomies that underlie conflicts between groups. We can counteract these harmful patterns, Yogācārins say, by analyzing how our social and cultural “realities” are collectively constructed, and by showing how—through logical, psychological, and contemplative exercises—we may weaken our unreflective, knee-jerk reaction to different peoples and cultures, and thereby foster more tolerance, empathy and understanding for all beings. In sum, Yogācāra Buddhism offers a rigorous and nuanced analysis of the origins of our prejudices and a set of methods to overcome them, rooted in ancient traditions yet relevant to contemporary issues.

What is an appropriate response to humiliating treatments such as insults? This question is not only relevant to today’s discourse but has also piqued the curiosity of thinkers in classical Chinese philosophy. The Warring States period debate regarding whether one’s inner sense of shame can shield one from insulting situations and from experiencing shame is frequently presented as a one-sided narrative that focuses on the Confucian texts. Meanwhile, the views of their rival thinkers, such as the Daoist, legalist, or much-neglected Songzi (3rd century BCE), are rarely the focus of attention. This paper brings Songzi, a key player in the debate of emotions as responses to external triggers, into the picture and restores the historical intellectual discourse over the topic of what constitutes an appropriate response to humiliating situations such as insults. More importantly, I point out the philosophical significance of this debate, namely how Songzi prompts Xunzi to respond to an ambiguity within the Confucian doctrine: The early Confucians appear to think that an individual’s internal virtues can isolate and shield one from hostile external stimuli while also maintaining that the external environment impacts one’s moral cultivation and moral life in significant ways. Xunzi’s strategic move, I argue, is to give credit to both an inner sense of shame and the function of external stimuli in inducing negative emotions, thus making an important philosophical concession compared to Confucius and Mencius.