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Karma and Sociopolitical Theory

Abstract for Online Program Book (maximum 150 words)

This panel on “Karma and Sociopolitical Theory” brings together diverse methodological and theoretical approaches to explore the resonances or tensions between Buddhist concepts and human societies. The four papers are united by an interest in fostering conversation across areas and traditions about the implications of doctrinal theory on everyday life, and vice versa, the potential for social and political practices to illuminate Buddhist thought. They address evidence from royal ceremonial in contemporary Ladakh, philosophical theories of action, early modern Tibetan religio-political discourse, and contemporary Vietnamese Buddhist society. Together, these papers call attention to key questions that overlap philosophical, historical, and anthropological approaches to Buddhism, including the individual and social dimensions of karma, the relationship of human society to the larger cosmos, the intersection of cosmological or philosophical discourses with everyday articulations of karma, and the general relevance of this Buddhist concept as both object and source of theory.

Papers

  • Karmic Astrology, Kingship, and the Democratization of Merit-Making in Ladakh

    Abstract

    Concepts of karma shape cultural views on ritual efficacy, social order, and political stability in Asian societies. They constitute a collective force for organizing communities and legitimating social hierarchies. In my paper, I first draw on historical data and my own ethnographic data to explore the connection between karma, astrology, and kingship in Ladakh through the lens of the royal ceremony of Dosmoche. Focusing on tantric rituals conducting during Leh’s Royal New Year ceremony, such as the production of thread-crosses (mdos) and ransom effigies (glud) based on principles of karmic astrology, I explore how a public ceremony in Ladakh traditionally affirmed views of collective karma as tied to royal authority. Next, drawing on ethnographic data, I examine how and why Ladakhis increasingly reject royal authority in modern contexts. I argue that shifting views on kingship reflect broader shifts in how Ladakhis articulate Buddhist moral agency in relation to karma.

  • Towards a Buddhist Theory of Shared Agency

    Abstract

    Contemporary scholarship on Buddhist ethics has made various attempts at reconstructing Buddhist answers to modern ethical problems, some of which are collective and political in nature. The present talk will introduce a theoretical framework for Buddhist ethics in a social context by considering the question of shared responsibility, that is, the responsibility that individual agents bear for actions undertaken together with other individuals. This account of shared agency will be reconstructed based on three vignettes from Vasubandhu’s work on action and its results in his Abhidharmakośabhāṣya and Vimśatikā. The paper will consider the motivations of Buddhist authors for contemplating the problem of shared agency and present an analysis of the conditions for shared actions according to Vasubandhu. I will propose that his theory offers contemporary philosophical debates on shared agency new perspectives on this issue, including a more elaborate notion of shared agency and an internalist standard of moral evaluation.

  • Between cosmos and karma: metaphysics and sociopolitical theory in a Tibetan regime

    Abstract

    This paper treats the relationship of metaphysical and cosmological discourses to notions of state and ruler in early modern Tibet. It asks how the values and aims of the central Tibetan regime were articulated against the background of a larger cosmos and, ultimately, some transcendental vision of the fundamental ground or highest aims of reality. In particular, the paper explores the relevance of tantric metaphysical principles of primordial perfection for the prospect of a humanist politics of world-transformation. In other words, it will argue for a relationship of karmically conditioned activity to ontological and soteriological ideals that can indicate new possibilities for thinking about Buddhist rule, and in turn, for speaking to larger conversations about human and more-than-human agencies.

  • Buddhist Interventions in Cancer, Covid, and Domestic Violence: Understanding Karma as Ontoethics

    Abstract

    In this presentation, I introduce three cases of Buddhists who used interventions in karma to manage cancer, Covid, and domestic violence. These practitioners understood their suffering as caused by karma, so turned to karmic interventions for resolutions. I analyze these interventions as a form of “Buddhist ontoethics.” I argue that Buddhist ontoethics may be especially appealing for followers who lack recourse to political and economic resources when seeking to improve their lives. However, such interventions should not be reductively dismissed as purely psychological coping mechanisms. Instead, I advocate for appreciation of the ways an ontoethics of karma enables people to imagine and actualize positive social change in their lives and the lives of others.

Audiovisual Requirements

Resources

LCD Projector and Screen
Play Audio from Laptop Computer
Podium microphone
Accessibility Requirements

Resources

Wheelchair accessible

Full Papers Available

No
Program Unit Options

Session Length

90 Minutes
Schedule Info

Tuesday, 10:30 AM - 12:00 PM

Tags

karma
collective karma
sociopolitical theory
buddhist ethics
Buddhist Philosophy
buddhist kingship
everyday ethics
buddhist ritual
Ladakh
collective agency
Vasubandhu
Tibetan kingship
Buddhist cosmology
Vietnamese Buddhism
Ontology
Indigenous ontology

Session Identifier

A26-121