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The role of women in Tibetan Buddhism
Women in Tibetan Buddhism
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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 ... ... middle of paper ... ...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:
“I intend to judge things for myself; to judge wrongly, I think, is more honorable than not to judge at all.” What author Henry James meant by this was that it is better to make up one’s mind and have an opinion than to remain complacent, such as the case of Mary Anne Warren. Warren’s arguments for abortion’s possible permissibility are lacking in substance. The aim of my paper is to discuss Warren’s insufficient criteria for personhood and address the problem with her concept of potential personhood.
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).
1 Geoff Childs Tibetan Diary From Birth to Death and Beyond in a Himalayan Valley of Nepal (Berkeley: University of California Press, 2004) 41.
Shakespeare depicts Othello as a person who is wholly sure of himself and truly believes in the righteousness of that he does. Ordering Iago to have Cassio killed proves his character is strong and is very determined and ready to accept serous decisions. He also becomes very passionate and even violent when he runs up against supposed Desdemona’s affair with Cassio.
Tung, R. J. (1980). A portrait of lost Tibet. New York: Holt, Rinehart and Winston.
The following essay will examine the morality of abortion with specific reference to the writings of Don Marquis, Judith Jarvis Thompson, Peter Singer and Mary Anne Warren. I will begin by assessing the strength of the argument provided by Marquis which claims that abortion is impermissible because it deprives a being of a potential “future like ours,” and then go on to consider the writings of Singer, Thomson and Warren to both refute Marquis claims and support my assertion that abortion is morally permissible primarily because of the threat to the freedom and bodily autonomy of women extending the right to life to a foetus in utero would pose.
Othello: The play's protagonist and hero. A Christian Moor and general of the armies of Venice, Othello is an eloquent and physically powerful figure, respected by all those around him. In spite of his elevated status, he is nevertheless easy prey to insecurities because of his age, his life as a soldier, and his race. He possesses a "free and open nature," which his ensign Iago uses to twist his love for his wife, Desdemona, into a powerful and destructive jealousy
In everyones life there is always the one person who you think you can trust, and later come to find that they have been playing you all along. This is the exact case for Othello. Iago, whom Othello thought was a person he could trust, betrayed him in many horrific ways.As you read the famous Shakespearian play, Othello, the Moor of VeniceI, you come to realise pretty quickly that Iago is the evil charecter in this play. The readers do not actually get to see a good side of Iago, if there is any, because he is constantly using and playing people. Readers will also come to learn that no matter how evil Iago may be perceived as that he is very much a coward, using other people to do most of his dirty work for him.
Abortion is a widely arguable issue that begs the question whether a mother has the right to abort her child or if the child has the right to life. Abortion is the deliberate removal of a fetus from the womb of the mother, resulting in the death of the child. Abortions are said to be morally permissible after a certain number of months after the mother is pregnant because of the development of the embryo to have a brain. The other side of the argument is that right when the mother is pregnant, it is wrong for the mother to abort because the embryo has a right to life as soon as the mother is pregnant. This is a primary concern for anti-abortion supporters. Mary Warren takes this pro-life stance to defend the life of the fetus by not allowing abortions under any circumstance in her case, “On the Moral and legal status of Abortion”, 1973. Warren argues whether abortion is morally permissible at any stage of pregnancy and under any circumstances. Warren’s argument for her stance on abortion is stated as 1) It is wrong to kill human beings. 2) Fetuses are innocent human beings. 3) Therefore it is wrong to kill fetuses. She claims that the credit for her argument lies in the definition of the term ‘human being’. The definition of human is a member of the biological species Homo Sapien. This includes adults, children, and also fetuses that are unborn in the mother’s womb. This is the argument for why abortion is not morally permissible in any case because fetuses are innocent human beings with an inherent right to life as a biological organism. Along with a moral sense of community, human is being a member of the moral community o...
The treatment of Tibetan women seemed very harsh, especially in the early times. The society considered the women to be a demon and wrongdoing trying to take away masculinity from the Tibetan man. Even being a Tibetan goddess had some harsh light which in turn trickled into the human world of negative treatment towards women despite what a woman does for her family. Tibetan women were considered to be in a low status as animals and even considered as property in which they can be bought by the husbands father, brother, or another male within in the family if relatives conduct into criminals acts.
In “On Moral and Legal Status of Abortion,” Mary Anne Warren defines abortion as “the act that a woman performs in voluntarily terminating, or allowing another
In examining the Buddhist religion, particularly the role of women in Buddhism, it was. quite clear that the religion of Buddhism is practiced very differently from country to country. The sand is Buddhism is a philosophy of life expounded by Gautama Buddha ("Buddha" means "enlightened"). one"), who lived and taught in northern India in the 6th Century B.C. The Buddha was not a god and the philosophy of Buddhism does not entail any theistic world-view.
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