Morality is an outcome or consequence of a well-ordered mind, and such a mind is well-ordered because there is correct understanding of the true situation.
—Dharmavidya David Brazier, “Other-Power”
he logic of morality is often based on a wish, an assumption, or an aspiration toward self-mastery in service of a spiritual or worldly goal. Buddhists in the West, for instance, often present morality as the necessary basis for meditation, as a means of gaining a personal stability that allows one to practice beneficially. Another kind of moral logic is based on calculation. This might manifest as fear of retribution, whether in terms of karma or as sin against divine law, or, conversely, as hope for a reward. Even secular morality often has this attitude: if I am good to others when they need help, then I’m creating social capital for when I need help. Modern Western Buddhists often include in this kind of logic of morality a calculation about gaining happiness: if I am good to others, I create the conditions for my own mental well-being
—Dharmavidya David Brazier, “Other-Power”
he logic of morality is often based on a wish, an assumption, or an aspiration toward self-mastery in service of a spiritual or worldly goal. Buddhists in the West, for instance, often present morality as the necessary basis for meditation, as a means of gaining a personal stability that allows one to practice beneficially. Another kind of moral logic is based on calculation. This might manifest as fear of retribution, whether in terms of karma or as sin against divine law, or, conversely, as hope for a reward. Even secular morality often has this attitude: if I am good to others when they need help, then I’m creating social capital for when I need help. Modern Western Buddhists often include in this kind of logic of morality a calculation about gaining happiness: if I am good to others, I create the conditions for my own mental well-being
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