The Role of Women in Tibetan Buddhism
“In Tantric Buddhism, we are dealing with a misogynist, destructive, masculine philosophy and religion which is hostile to life – i.e. the precise opposite of that for which it is trustingly and magnanimously welcomed in the figure of the Dalai Lama.”[1] Within Tibetan Buddhism, there is an inherent contradiction regarding the status of women. Although in many aspects women are seen and treated as inferior to men, several of the ancient and fundamental values of Tibetan Buddhism, and more specifically Tantric Buddhism, emphasize equality of the sexes, universal compassion, and most importantly the significant and essential role of the woman. Tibetan Buddhist nuns have been trying to correct this contradiction for years to remove the inferior and degrading stereotype that defines them and to be seen as equal to men. Beginning with the emergence of Tibetan Buddhism from India until today, the status of women, both physically and symbolically has declined due to the patriarchal system adopted by Tibet. “The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to attain universal androcentric power.”[2] In their patriarchal society, the symbol of the woman is used by men now as an instrument; manipulated by men in order to acquire control and power.
Many of the influences of Tibetan Buddhism came from India thousands of years ago. There were four phases leading up to the Tantric practice that is known today. 560 B.C.E. to 480 B.C.E. marked the first stage, the life of Siddharta Gautama, who Tibetans believe to be the original Buddha. The legend of the Buddha is that he was conceived in ...
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...part I, section 2.
[10] Trimondi, Victor and Victoria, The Shadow of the Dalai Lama, part I, section 2.
[11] Trimondi, Victor and Victoria, The Shadow of the Dalai Lama, part I, section 2.
[12] Campbell, June, Traveller in Space, p.47.
[13] Allione, Tsultrim, Women of Wisdom, p.41.
[14] Campbell, June, Traveller in Space, p.128.
[15] Campbell, June, Traveller in Space, p.157.
[16] Campbell, June, Traveller in Space, p.149.
[17] Havnevik, Hanna, Tibetan Buddhist Nuns, p.48.
[18] Havnevik, Hanna, Tibetan Buddhist Nuns, p.131.
[19] Aham, Arya, Encounter With a Bodhisattva, p.3.
[20] Havnevik, Hanna, Tibetan Buddhist Nuns, p.142.
[21] Havnevik, Hanna, Tibetan Buddhist Nuns, p.184.
[22] Havnevik, Hanna, Tibetan Buddhist Nuns, p.135.
[23] Havnevik, Hanna, Tibetan Buddhist Nuns, p.185.
[24] Allione, Tsultrim, Women of Wisdom, p.2.
“The Dalai Lama” in The Sunflower: On the Possibilities and Limits of Forgiveness. New York:
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
In her essay, “A Defense of Abortion,” Judith Jarvis Thompson outlines the most common arguments that people defend, and explains her views regarding each of these. She shares numerous examples and situations that she believes will support her views. One of her most prominent arguments is that of whether or not a fetus has moral standing as a “person.” She highlights the so called “battle” between an innocent life, the fetus, and the bodily rights of the mother. Within this argument, Judith outlines for us several situations which can provide people with a different outlook regarding abortion. Throughout Judith’s essay, she does not truly give a clear stance, but rather allows her readers to choose for themselves.
Mary Anne Warren was a philosophy professor and distinguished by her beliefs on the topic of abortion. Warren’s thoughts on the morality of abortion were formed based on who is included in the ‘moral community’. Her thoughts on who should be included in the moral community are based on ‘personhood’.
Mary Anne Warren’s “On the Moral and Legal Status of Abortion” describes her justification that abortion is not a fundamentally wrong action for a mother to undertake. By forming a distinction between being genetically human and being a fully developed “person” and member of the “moral community” that encompasses humanity, Warren argues that it must be proven that fetuses are human beings in the morally relevant sense in order for their termination to be considered morally wrong. Warren’s rationale of defining moral personhood as showcasing a combination of five qualities such as “consciousness, reasoning, self-motivated activity, capacity of communication, and self-awareness” forms the basis of her argument that a fetus displays none of these elements that would justify its classification as a person and member of the morally relevant community (Timmons 386).
Warren argues that unless a mother had a special commitment towards the fetus she is in no position to make personal sacrifices toward its survival. Secondly, Warren argues that moral accountability should be the basis of personhood. She explains that the fetus does not possess the characteristics of persons at this stage of their development, even though they hold the potential to become persons. She contends that since a fetus is not a person yet, a mother should not be morally obligated to keep it especially if she has no control over its conception. Warren also notes that infanticide and abortion are not the same thing. She claims that killing an infant is not ideal because it does not interfere with the physical integrity and life of persons in the way abortion does. Generally, Warren defends abortion by stating that a Fetus is not yet a person, and even if it were the mother is not morally obligated to keep
In Kate Chopin’s “The Storm”, sin happens to make a bond stronger than before. The story illustrates a couple who seems to be similar to the nature surrounding them. Both Calixta and Bobinôt happen to be going through a stormy period in their marriage. Although they are going through this turbulent period, Bobinôt’s actions display his imperfect but unconditional love for his wife. Bobinôt may not be the husband Calixta dreams of but throughout the story he illustrates that it does not matter what happens, the storm will pass and he will love her no matter what.
Kate Chopin’s “The Storm”, is a story filled with metaphorical references between a thunderstorm of rain and a thunderstorm of passion. Calixta, Bobinot, and Bibi led, what one would assume to be, a rather normal life. While Bobinot and Bibi are in town shopping they notice a storm approaching, and “Bobinot, who was accustomed to converse on terms of perfect equality with his little son, called the child’s attention to certain sombre clouds that were rolling with sinister intention from the west, accompanied by a sullen, threatening roar.” However, a moment a Mother Nature’s fury unleashed a wealth of passion between Calixta and her former beau Alcee Laballiere.
Warren argues against a fetus being a human in the moral sense. She states we can say a fetus has moral sense to be a human but not in the genetic sense. In order for a fetus to be human in the moral sense it has to be a being in the genetic sense. Warren thinks a fetus does not have full moral status because they are not persons. To be a person you have to have equal moral rights. Warren feels a fetus at any stage will not resemble a person or have significant right to life. A fetus does not have the ability to make decisions or have memories, therefore making them have no right to life. Warren states that a fetus is not a person and should not have morally rights. Warren stated in Potential Personhood and The Right to Life that a fetus does not resemble a person in anyway. She asks about the potential that could develop if the fetus is given the chance to become a person. “It is hard to deny that the fact that an entity is a potential person is a strong prima facie reason for not destroying it; but we need not conclude from this that a potential person has a right to life, by virtue of that potential”(Warren, p.472). After analyzing the concept of a person Warren has come to the conclusion that a fetus at any stage of development does not resemble a person enough to have right to life or potential for being a
...e open to all women at any point of pregnancy, and that the woman reserves the right as a fully conscious member of the moral community to choose to carry the child or not. She argues that fetuses are not persons or members of the moral community because they don’t fulfill the five qualities of personhood she has fashioned. Warren’s arguments are valid, mostly sound, and cover just about all aspects of the overall topic. However much she was inconsistent on the topic of infanticide, her overall writing was well done and consistent. Warren rejects emotional appeal in a very Vulcan like manner; devout to reason and logic and in doing so has created a well-written paper based solely on this rational mindset.
Othello is a good man but took the wrong path. He is well known in Venice even though he is a moor because of his irreplaceable honour. He is kind hearted towards most of the people he encounters because he believes in friendship.. This lead him to meet Desdemona and end up marrying her whom he showed passionate interest towards. Othello put his trust in people easily which shows that he is a very friendly character but he gave it to the wrong person, whom is Iago. He put his trust in Iago even though Iago’s intentions were purely to get him killed or arrested. Othello had honour and took account for all his foolish mistakes in which only some loyal soldiers may abide to. In the story he have shown these characteristics by killing himself after realizing the deathful mistakes he's done.
Lama, Dalai, XIV. Toward a True Kinship of Faiths: How the World's Religions Can Come
The second segment of the chapter discussed the divine law, gender roles, daily living, the paths to enlightenment, the religious life, and death. What I found interesting was the discussion on how women were portrayed in Buddhist scriptures. Like most sacred texts, there are contradictory statements about the nature of women and their role in society within the Buddhist scriptures. The ancient texts often depict women as " seductresses who, because of their carnal sensual nature, are a threat to the spiritual welfare of men" (Bilhartz, 2006, p. 238). For example, in the parable found in Itivuttaka, it is evident that women are viewed as obstacles in the spiritual welfare of men. The parable is about a man who is being carried away by a river to whirlpools with monsters and demons. According to the
In The Tragedy of Othello, William Shakespeare tells the tale of the “noble Moor” whose honor and innocence bring about his downfall. Shakespeare writes of the power of jealousy, and the art of masterful deception and trickery. The story primarily takes place in Cyprus, during a war between the people of Venice and the invading Turks. In this play Shakespeare shows the feelings of Othello’s embittered right-hand man of, Iago, who feels he is passed over for a promotion and swears his revenge. He proceeds to manipulate his friends, enemies, and family into doing his bidding without any of them ever realizing his ultimate goal. He makes Othello believe that his new wife, the innocent Desdemona, is committing adultery with his newly promoted officer Michael Cassio. After this seed of jealousy has been planted, Othello’s mind takes its course in determining the true outcome, with a little more nudging from Iago. The course of action he proceeds to follow is one that not only ends his own life, but also the life of his wife and others. In Shakespeare’s Tragedy of Othello, Othello is a man who is still truly honorable, despite the course of action he takes to resolve his perceived problem.
Othello being very easily manipulated led him to make choices that would later on kill his wife and even kill himself. Othello having poor judgment lead him to trust the wrong people and this tied to him making the wrong decisions. His jealousy and obsession with Desdemona was what lead him to kill her. If Othello did not possess these traits the drama would have ended completely different. Othello let himself believe everything Iago told him, if he chose to trust his wife the whole conflict would have been averted. His obsession with his wife was so strong that he could not help think about what she did with Cassio and the only way out was to kill her.