Seeing Sentient Beings: Śāntideva's Moral Phenomenology
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Description
What do we gain from reading Śāntideva as a moral phenomenologist? For
one thing, we avoid the procrustean strategy of locating him in the standard Western doxography of ethical positions comprising areteic, deontological,
and consequentialist ethics, and then having to explain away all of the differences between his views and the doctrines central to everyone else in each of those philosophical systems (siddhāntas). I have argued elsewhere for this understanding,[1] and will not repeat those arguments here. More importantly, we open ourselves to a very different way of thinking about the content of ethics and moral development than those dominant in Western ethical thought, and we find in classical Indian ethics a way of responding to some important contemporary moral issues.
In this chapter, I will first explore a bit more deeply the idea of moral phenomenology and Śāntideva's account of moral cultivation. I will then turn to the use to which we can put moral phenomenology in thinking about phenomena like implicit bias, and conclude with a few remarks about how to imagine the bodhisattva vows in the contemporary world. (Garfield, preliminary remarks, 192)
Notes
- Garfield, "What Is It Like to Be a Bodhisattva"; Garfield, "Mindfulness and Ethics"; Garfield, "Buddhistische Ethiks"; Garfield, Engaging Buddhism.

