ABSTRACT This article analyzes the moral-psychological stakes of Jay Garfield's reading of Buddhist ethics as moral phenomenology and applies that thesis to the pedagogical mechanisms of the Tibetan Buddhist lojong (“Mind Training”) tradition. I argue that moral phenomenology requires that the practitioner work on a part of her subjectivity not ordinarily accessible to agential action: the phenomenological structures that condition experience. This makes moral phenomenology a highly ambitious ethical project. I turn to lojong as an example of a Buddhist practice that claims to accomplish this ambitious task. As a training toward the ethical ideal of bodhicitta (“awakening mind”), lojong utilizes practices of meditation and contemplation to disrupt the habitual, affective responses that arise from the conventional phenomenological orientation to the world, replacing them with imagined responses of radically compassionate altruism. This ultimately inculcates a transformation of the phenomenological structures that underlie both ethical action and conscious experience, fulfilling the aim of moral phenomenology.

中文翻译：

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修心与改造世界：藏传佛教罗宗传统中的道德现象学

摘要 本文分析了杰·加菲尔德将佛教伦理解读为道德现象学的道德心理风险，并将该论文应用于藏传佛教 lojong（“修心”）传统的教学机制。我认为，道德现象学要求实践者在其主体性的一部分上工作，这部分主体性通常无法通过代理行为获得：影响经验的现象学结构。这使得道德现象学成为一项雄心勃勃的伦理工程。我以 lojong 作为佛教修行的一个例子，声称可以完成这项雄心勃勃的任务。作为对菩提心（“觉醒的心”）伦理理想的一种训练，lojong利用冥想和沉思的练习来打破习惯，源于对世界的传统现象学取向的情感反应，取而代之的是极端富有同情心的利他主义的想象反应。这最终会灌输作为道德行为和意识经验基础的现象学结构的转变，从而实现道德现象学的目标。