Jessica Locke, in “Training the Mind and Transforming Your World: Moral Phenomenology in the Tibetan Buddhist Lojong Tradition,” explicates the “highly ambitious project of moral-phenomenological training” proper to Lojong teachings and practice. From a Buddhist point of view, root human ignorance imputes a dualistic sense of self and world, self and other, and engenders that “whatever we experience comes to us through a prism of self-interest” and the orienting affect of self-cherishing. Buddhist ethics, oriented to freeing all sentient beings from suffering, points one to move beyond selfcherishing, not merely as a prescriptive value to adopt, but demands instead a radically reworking of the background phenomenological structures conditioning one’s experience. Core practices proper of lojong, such as tonglen and contemplative meditation on pith aphorisms, are not designed to accomplish a temporary feeling state or reduce daily tensions, but over time are intended to reform the deep structuring itself of perception, affect, and thought. “The final purpose of the practices... is to change the practitioner’s phenomenological orientation such that the basis for self-cherishing completely dissolves.” This yields a spontaneous altruism that is a far cry from so many of the transformative processes marketed today, such as with those of positive psychology (for all its benefits), that in varying degrees reify the separate self-sense. In “Māya and Becoming: Deleuze and Vedanta on Attributes, Acosmism, and Parallelism in Spinoza,”Michael Hemmingsen compares two readings of Spinoza – that of Gilles Deleuze (one of the great philosophers of post-war France) and that of Rama Kanta Tripathi (a renowned scholar of Vedāntic philosophy) – by foregrounding three aspects of Spinozism found in the respective interpretations: (1) the relationship between substance and attribute; (2) the problem of acosmism and unity; and (3) the problem of the parallelism of attributes. The two interpretations proffer insights into Spinozian thought while clarifying the interpreter’s own philosophical orientation with Deleuze stressing in his interpretation the immanence of becoming and Tripathi stressing immanence and transcendence, or the relative yielding its sense to that of the absolute.

中文翻译：

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介绍

杰西卡洛克在“训练心灵和改变你的世界：藏传佛教罗宗传统中的道德现象学”中阐述了适合于罗宗教义和实践的“雄心勃勃的道德现象学训练项目”。从佛教的观点来看，人类根源的无明归咎于自我与世界、自我与他人的二元意识，并导致“我们所经历的一切都是通过自我利益的棱镜来到我们身上的”和自我爱惜的定向影响。佛教伦理旨在使所有有情众生免于痛苦，它指出人们要超越自我爱惜，不仅是作为一种规定性的价值来采用，而且要求从根本上重新改造影响一个人体验的背景现象学结构。lojong的核心实践，诸如通灵和沉思默想之类的格言，并非旨在实现暂时的感觉状态或减少日常紧张，而是随着时间的推移，旨在改革感知、情感和思想的深层结构本身。“修行的最终目的……是改变修行者的现象学取向，使自爱的基础彻底瓦解。” 这产生了一种自发的利他主义，与当今市场上的许多变革性过程相去甚远，例如积极心理学的那些（尽管有其所有好处），它们在不同程度上具体化了单独的自我意识。在“玛雅与成为：德勒兹和吠檀多关于斯宾诺莎的属性、宇宙主义和平行主义”中，”迈克尔·海明森比较了斯宾诺莎的两种解读——吉尔·德勒兹（战后法国最伟大的哲学家之一）和拉玛·坎塔·特里帕蒂（吠陀哲学的著名学者）——通过将斯宾诺莎主义的三个方面放在各自的前面解释：（1）实质与属性的关系；（2）共和统一问题；(3)属性的并行性问题。这两种解释都提供了对斯宾诺兹思想的洞察，同时阐明了解释者自己的哲学取向，德勒兹在他的解释中强调了生成的内在性，而特里帕蒂在他的解释中强调了内在性和超越性，或者说是相对的意义让位于绝对的意义。