Generated Two to Three Thousand Discussion Emails Between the Students and Myself

H-Buddhism Harvey, Peter

Page published by A. Charles Muller on Tuesday, January 15, 2019

An overview of and reflections on my career in Buddhist Studies

Peter Harvey, May 2017

I was born in 1951 and brought up in Halifax, West Yorkshire, UK. From 11 to 19, I attended as a boarding student at Pocklington School East Yorkshire. This is a ‘public school’ – an odd English term for a private, fee-paying school. It is a school that was attended by William Wilberforce (1759–1833), who did much to end the slave trade. I was particularly interested in science, and ended up with ‘A-level’ qualifications in Maths, Physics, Chemistry, Pure Maths and Applied Maths.

I first aimed to be a Chemical Engineer, and spent a year, 1969 to 1970, as a ‘student apprentice’ at the ICI chemical works at Billingham, Teesside, as I was going to do a Chemical Engineering BSc at the University of Manchester Institute of Science and Engineering (UMIST). As my thinking was turning in a more theoretical direction, though, I decided to transfer to a Biochemistry BSc.

After 6 weeks of the Biochemistry degree, at which I was doing well, I became bored and uninspired by the subject and decided, instead, to study Philosophy, transferring to a Philosophy BA at the nearby (Victoria) University of Manchester. I attained a first class degree in this in 1973. My lecturers included Raymond Plant (now a Labour Peer), John Harris (now Professor of Bioethics at Manchester University) and Wolfe Mays, with whom we read Jean-Paul Sartre’sBeing and Nothingness. I enjoyed studying Plato, Kant, Locke, Berkeley, Hume, Kant, Sartre, Merleau-Ponty and R.D. Laing, and my most successful course was in Philosophy of Mind.

This was at a time of the hippies, and great interest in Indian and more broadly Eastern culture, and I became happily drawn to this, including a phase of great interest in ‘Zen’-based macrobiotic food. I had the beginnings of an interest in environmental issues, though this then went off the boil until the rise of concern about global warming.

Most importantly, though, I did a subsidiary course in Comparative Religion, mainly taught by Lance Cousins (1942–2015;https://en.wikipedia.org/wiki/L._S._Cousins , https://oxford.academia.edu/LSCousins ). It is here I came across Buddhist thought. Lance also ran a Buddhist Society, with a good speakers from a range of Buddhist traditions. He also taught mindfulness of breathing meditation to cultivate samatha, deep calm. Together, the ideas, people and the practice inspired me and drew me towards Buddhism. In my final year Philosophy dissertation, on concepts of ‘self’, I drew on ideas from Buddhism, Kant and Jean-Paul Sartre.

Having graduated, I had an offer of funding to do an MA in Existentialist Thought at McMaster University in Canada, and another offer of (British Council) funding to do an MA in Indian Philosophy at Visva Bharati University (founded by Tagore) in West Bengal, India. I chose the latter, as by this time, inspired by Lance Cousins, I had resolved to both study and practice Buddhism.

While in India, my wife Anne and I (we had married just before I went to University, in the summer of 1970) visited Bodh Gayā, Sārnātha and Nālandā in India, and Kathmandu and local towns in Nepal. I found the teaching at the University rather slow going, so after three months we returned to the UK, as I also had an offer to do a PhD on Buddhism with Ninian Smart (https://en.wikipedia.org/wiki/Ninian_Smart) at Lancaster University. He of course had a great influence on the development of Religious Studies as a discipline with a different nature from Theology. He had a great interest in Buddhism, and my attention had been drawn to him when he gave a talk at the Manchester University Buddhist Society.

I thus studied with Ninian Smart, for a doctorate on ‘The Concept of the Person in Pāli Buddhist Literature’. I was at Lancaster full time from 1973 to 1976, before getting a job as a Lecturer in World Religions at what was then called Sunderland Polytechnic (later University). I continued part-time on my thesis while there, and submitted it in 1980. The viva for this went OK, but I was referred in the thesis and had to resubmit it, which I did in 1981, when I was awarded a Ph.D.

While at Lancaster, I attended MA classes in Buddhism and Indian thought, taught by Ninian Smart; I particularly remember his class based on theMahāparinibbāna Sutta. I was taught Mahāyāna Buddhism by Andrew Rawlinson, who published, for example, The Book of Enlightened Masters (Open Court, 1997), and the great Edward Conze also gave a series of lectures (https://en.wikipedia.org/wiki/Edward_Conze). I was also taught by doctoral student Martin Wiltshire, who I got to know well. He later published his theses, on

Pratyekabuddhas, as Ascetic Figures Before and in Early Buddhism: the emergence of Gautama as the Buddha (Mouton de Gruyter, 1990). Another noted student at the time was Peter Masefield, whose thesis was published as Divine Revelation in Pali Buddhism (George Allen & Unwin, 1986; rpt. Routledge, 2008) and who has done several translations for the Pali Text Society. When visiting Lancaster between 1978 an 1979, I think I also crossed paths with Andrew Olenzki, who became very active at the Barre Center for Buddhist Studies, who was doing an MA at Lancaster at the time (http://www.andrewolendzki.org/about.html).

At Lancaster, I learnt Pali with David Smith, and the key advice I remembered from Ninian Smart was ‘have a mull through the Pali Canon’. So I did, taking copious notes on key passages from the five nikāyas, especially, and the Visuddhimagga, in both English and Pali. This being a time before personal computers, my notes were on cards stored in seven shoe boxes. I still have these, containing around 6000 cards, arranged under a variety of topic categories. I later wrote up notes on each topic based on these cards, from which I assembled a first draft of my thesis. In this process, various new ideas and connecting threads occurred to me. While my initial focus was on anattā, I also had an interest in a wide range of potentially problematic, and philosophically interesting corners of early Buddhist thought. I found the footnotes to the translations particularly helpful, in that they referred to parallel passages. My probing of the meaning and implications of various passages was guided especially by the interconnected parallel passages in the nikāyas, rather than by the commentaries, for example.

At Lancaster, I started a Buddhist Society, which invited speakers from a range of Buddhist traditions. They included a pair of Tibetan Buddhists who went on to buy the large property that became the Manjushri Institute, in Ulverston, a key Foundation for Preservation of the Mahayana Tradition (Gelugpa) centre that later became a key centre for the New Kadampa Tradition. We also had a meditation class, run by Paul Burton, a meditation pupil of Lance Cousins. With Paul, I developed a regular samatha meditation practice (at Manchester, it had been somewhat sporadic), and visited Lance Cousins in Manchester for meditation ‘reports’ and personal advice. I continued to do this once I had started my job at Sunderland. On one visit, I attended, with Lance, a meeting at which a Kabbalah friend of his was also present. I believe it was at this that they both judged I was ready to become a teacher of samatha. In 1977, I invited Lance to give a talk on Buddhism in Durham (near Sunderland), where I then lived. When visiting the imposing Durham Cathedral, a World heritage Site, he told me that I could begin

Lance Cousins was a meditation pupil of Boonman Poonyathiro, a Thai who had been a monk for 15 years and who, while in India, disrobed to travel to the UK with a friend on a motorbike (1962–63). He was active at the Thai Embassy and came to teach samatha meditation at Hampstead Buddhist Vihāra to a small group of people from Cambridge, notably Lance Paul Dennison and Chris Gilchrist. In 1973 these formed the Samatha Trust (https://www.samatha.org/), which in time came to have a meditation centre in Chorlton, Manchester (1978; https://www.samatha.org/what-we-offer/classes/manchester) and a retreat centre in Wales (1987; https://www.samatha.org/what-we-offer/meditation-centres). It is a lay organization with around 90 teachers, mostly in the UK, but also in the US. It teaches a carefully structured form of mindfulness of breathing, along with a range of other meditations and Pali chanting (which I find a great, heart-related practice for developing energy, joy and calm). It explores a range of texts Sutta,– Abhidhamma and a few Mahāyāna ones – to bring alive their relevance to contemporary practice. I have happily been a member of it for many years. Other Buddhist Studies scholars in this tradition are:

Rupert Gethin (who did his PhD with Lance, is now head of the Pali Text Society, and is author of The Buddhist Path to Awakening, Brill, 1992 and One World, 2001; The Foundations of Buddhism, Oxford University Press, 1998; Sayings of the Buddha: A selection of suttas from the Pali Nikāyas, Oxford University Press, 2008; and, with R.P. Wijeratne, Summary of the Topics of Abhidhamma (Abhidhammatthasangaha) by Anuruddha. Exposition of the Topics of Abhidhamma (Abhidhammatthavibhāvinī) by Sumangala, being a commentary to Anuruddha’s "Summary of the Topics of Abhidhamma", Pali Text Society, 2002),

Sarah Shaw (author of Buddhist Meditation: An Anthology from the Pāli Canon, Routledge, 2006; Introduction to Buddhist Meditation, Routledge, 2009; The Spirit of Buddhist Meditation,Yale University Press, 2014; The Jātakas, Penguin Classics, 2006 and, with Naomi Appleton, The Ten Great Birth Stories of the Buddha, 2 vols, Silkworm,

2015), and Valerie Roebuck (who has translated theDhammapada for Penguin Classics, 2010).

The impact of Lance Cousins on those he taught meditation can be seen in this website: https://www.samatha.org/lance-cousins For obituaries of him, see mine listed below and one by Rupert Gethin in the Journal of the Pali Text Society (2015, vol. XXXII, pp.1–14).

I taught at Sunderland from September 1976. In the early days, my colleagues in the study of religion were three Church of Scotland ministers: James Green, Jim Francis and Tom Moffat. We also worked closely with four colleagues in Philosophy: David Over, Arnold Spector, Frank Hurst and Ernie Badcock. As people retired, we were later reduced to three people in each of these subject areas. In Religious Studies this was myself and Jim Francis, plus David Adshead, who specialised in the Quakers, and then Steven J. Sutcliffe, who specialised in New Age spirituality and issues in the study of religion. In Philosophy, there was David Over, John Mullarkey and Pamela Sue Anderson, who specialised in philosophy of religion, feminist philosophy and continental philosophy, especially Ricoeur.

I taught such courses as Introduction to the Study of Religion, Introduction to Indian Religions, Buddhism, Buddhist Philosophy and Psychology, Philosophy of Religion, and contributed to some Philosophy modules. I also taught one third of Ethics in Buddhism, Christianity and Islam, which helped develop my understanding of Buddhist ethics, and an interdisciplinary humanities course on Perspectives on Human Nature. We never had a single honours degree in Religious Studies, but always contributed to a humanities and social sciences joint honours programme. For research students, I taught Pali. From 1983 to 1992, I also taught on a Buddhism module at nearby Newcastle University, on their Religious Studies BA, in return for Hinduism teaching at Sunderland by Dermot Killingley.

Especially during the 1980s, I regularly attended the annual Symposium of Indian Religions, held in Oxford. There I met many developing and established scholars, and gave a number of academic papers. I remember at one I gave, I think on consciousness and Nibbāna, I gave out a copy of the paper. Afterwards, someone, probably tactfully, pointed out various spelling mistakes and typos that ‘my typist’ had made (I of course had typed it myself, and admitted this). That was helpful

My training in maths and philosophy, though, has meant that I have always aimed, in my writing, to be as clear as one can be, both in argumentation and in expression of ideas. Related to this, I have put much effort, over the years, into correcting students’ English and manner of argumentation. Some lecturers may see it as ‘not my job’ to do this, but I think this does a great disservice to students. We can all improve how we write, and learning to write more clearly can aid thinking more clearly. That said, not everything can be said fully clearly, and in deep meditation, it is good to go beyond thought to an inner stillness and silence. In terms of clear English and argumentation, I also have come to help authors with this as editor of the Buddhist Studies Review journal (on which, see below). Even where I disagree with a point of view, I sometimes say how the argument for it can be improved.

More broadly, I do not like waffle, or the use of pretentious jargon, as can occur in resenting fashionable administrative or academic ideas. When listening to presentations on ‘post-modern’ ideas, my mind tends to flip from ‘mmm ... interesting’ to ‘what on earth does that mean?’. I think that one should generally avoid writing in a way that assumes expert knowledge and may thus make some readers excluded. Explanations may not be needed for some readers, but may be very helpful for others. I also try to address natural questions that are likely to occur to an alert, or sometimes not so alert, reader. Also, to give clear references.

If I have not understood something, whether in Buddhism or other areas, I have, so to speak, given it a good shaking by firing questions at it. If the explicit or implied answer coming back were satisfactory and illumination, good. If they led on the further explorations, fine. If neither of these, then what I was examining was perhaps self-contradictory or woolly waffle.

In the early 1980s, John Hinnells (https://www.hope.ac.uk/professorjohnhinnells/), a scholar of Zoroastrianism and editor of such works asA New Handbook of Living Religions (Blackwell, 1997, updated from 1984 edition), and a friend of Lance Cousins at Manchester University, invited me to write a small book on Buddhist Art, as part of a series aimed at schools, Arts and Practices of Living Religions, that was to be edited by Alan Unterman, a scholar of Judaism also at Manchester University. Lance Cousins gave me some useful feedback on my draft chapters. The series was to be published by Ward Lock, but while the volume on Judaism was published, the series then collapsed, so mine was never published. However, one day at work, a

Citation: A. Charles Muller. Harvey, Peter. H-Buddhism. 01-15-2019. https://networks.h-net.org/node/6060/pages/3571856/harvey-peter Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 6 H-Buddhism representative of Cambridge University Press was visiting, in part looking for new authors. I gave him my draft of the Buddhist Arts book, and this led in time to a contract to write An Introduction to Buddhism. In the Arts and Practices manuscript, I had tried to bring alive Buddhist art, and show its relationship to Buddhist teachings and practices: perhaps this is what CUP appreciated. Lance Cousins gave me extensive feedback and advice relating to my draft chapters for this, and it was published in 1990.

Another scholar who was very helpful to me was Karel Werner, who taught in the Oriental Faculty at Durham University, and ran the Spalding Symposia in Indian Religions (https://en.wikipedia.org/wiki/Karel_Werner). It seems he was impressed by a number of my papers, several of which drew on my doctoral thesis, and he helped me get a contract with Curzon Press to publish a book based on my thesis. This came out in 1995 as The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism.

John Bowker, another noted scholar of religions, also asked me to write chapters on Buddhism in three of the volumes that he was editing with Jean Holm in a Themes in Religious Studies series.

I particularly enjoyed participation in theJournal of Buddhist Ethics’ two-week online conference on Buddhism and Human Rights, in October 1995. 50 of the 400 discussion postings were sent by me, and I helped shape the conferences final declaration on Buddhism and human rights.

Based on the understanding and material I was developing for the third year course on Ethics in Buddhism, Christianity and Islam, aided by theJournal of Buddhist Ethics and the work of Damien Keown, and given the success of An Introduction to Buddhism, I approached Cambridge University Press about the possibility of writing An Introduction to Buddhist Ethics. I got a contract, perhaps with the success of the online Journal of Buddhist Ethics in CUP’s mind, and the book was published in 2000. I was later to have edited the RoutledgeEncyclopedia of Buddhism, but pressure of work led to me handing this on to Damien Keown and Charles Prebish.

Over the years, I had progressed from Lecturer to Senior Lecturer and then (1992) to the research-related role of Reader in Buddhist Studies. In 1995, I was promoted to Professor of Buddhist Studies, perhaps being the first person in the UK to have this specific title. While originally my research was done over the summer, the University (as it had become in 1992) then granted me several semesters of research

I have been or am on the editorial boards ofContemporary Buddhism, Journal of Buddhist Ethics, Religions of South Asia, Religion, and Curzon then Routledge Critical Studies in Buddhism Series. I have also refereed and reviewed books and articles from Cambridge University Press, Macmillan, Oxford Bibliographies online, and Journal of Global Buddhism.

I have given papers at:

conferences of the International Association of Buddhist Studies (1991, Paris; 1999, Lausanne); European Network of Buddhist-Christian Studies conference (2007, Salzburg); Institute of Oriental Philosophy Buddhism conference (1999, Maidstone); the School of Oriental and African Studies, London (1979, Symposium on Buddhology; 1994 ‘Buddhist Forum’ seminar; 2005, ‘Buddhism and Ecology’ conference). UK Association for Buddhist Studies conferences (2007, Oxford; 2009, SOAS); Oxford Centre for Buddhist Studies (2014); Translating Buddhism conference (2016, York St John University) ‘War and Reconciliation: Perspectives of the World Religions’ (2003, Cambridge); conference of Religion and Reconciliation project, Gresham College (1996, London);Armed Forces’ Buddhist Day2010, ( Birmingham Buddhist Vihāra, Dhammatalaka Peace Pagoda); ‘God and the Global Ethic’ seminar (1996, Gateshead); Nuffield Council on Bioethics Working Party on the Ethics of Prolonging Life in Fetuses and the Newborn, Interfaith Workshop (2005); ‘Countering Consumerism: Religious and Secular Perspectives’ conference (2006, London Metropolitan University); seminar on ‘What makes a good death?’ (2008, Wellcome Institute); conference on ‘Is the embryo sacrosanct? Multi-faith perspectives’ (2008, London);Religious Toleration in Comparative Perspective conference (2012, Bristol University); conference of the Transpersonal Psychology section of the British

Psychological Society (2002, Scarborough); The Alister Hardy Society Members’ day conference (2003, Friends Meeting House, Oxford);in ‘Dimensions of Mysticism’ lecture series, (2006, Manchester Metropolitan University); conference on ‘Buddhism and Human Flourishing: Themes, debates and practical implications for society’ (2013, University of Chester); Interdisciplinary Seminar in the Study of Religion (2001, Oxford University); day school on Buddhism (2003, University of Oxford Department of Continuing Education); Birmingham University and Birmingham Buddhist Vihāra: Launch conference of Buddhist Teaching Centre (2005).

In the context of Buddhist practice, I have given scholarly talks at: Chithurst forest monastery (1998, Sussex); Ratanagiri monastery 2009–2010, Northumberland), seven day-long seminars on aspects of theSutta s and their teachings; Sharpham College of Buddhist Studies and Contemporary Enquiry (2001 and 2005, Devon), on chanting and on Buddhist ethics. In 2003, I was given a ‘Golden Buddha Award’ for distinguished service to Buddhism in the UK, at the Thai Buddha Vihāra, Birmingham.

In 1994 I gave a paper, ‘Contemporary Characterisations of the “Philosophy” of Nikāyan Buddhism’, at a Buddhist Studies conference at Leeds University, on ‘Contemporary Buddhism: Text and Context’, part of which criticised the ideas of David Kalupahana. Unknown to me, he was in the audience. He was looking for UK scholars to invite to a Buddhist Studies conference in Hawaii (Seventh International Seminar on Buddhism and Leadership for Peace: Buddhism and Peace – Theory and Practice’). Given my criticism of him, he had the good grace to invite me, along with Ian Harris, of St. Martin’s College, Lancaster, and Stewart McFarlaine, of Lancaster University. We had a very nice all-expenses paid trip to Hawaii, at which we gave papers at the ‘7th International Seminar on Buddhism and Leadership for Peace’ at the Philosophy Department of the University of Hawaii, with funding channelled through a local Korean Buddhist temple. While there, I mentioned to Ian Harris that I was thinking of starting some kind of association in the north-east of England, where I lived, to bring together scholars with interest in Buddhist-related matters (e.g. those in Philosophy, Oriental Studies and Archaeology at Durham University). Ian responded: why not make it a national association? Thus was the idea of the UK Association for Buddhist Studies born. Lance Cousins was also at the Hawaii conference, and he encouraged us in our efforts. In July1996, a meeting of

UKABS has mounted conferences each year since its inception, some one-day in London at SOAS, others in e.g. Bristol, Cardiff, Oxford, Lancaster or Leeds. In 2002, we had an international conference on Buddhism and Conflict in Sri Lanka, at Bath Spa University College, with £55,000 funding from the Norwegian Government, channelled through the Buddhist Federation of Norway. Papers from this conference were used for a book in Sinhalese (2003), one in Tamil (2005), and one in English, Buddhism, Conflict and Violence in Modern Sri Lanka (2006, RoutledgeCurzon), all edited by Mahinda Deegalle, a Sri Lankan monk who lectures at Bath Spa and was on the UKABS committee.

In 1998 UKABS adopted the long-runningBuddhist Studies Review (http://www.equinoxpub.com/journals/index.php/BSR), edited by Russell Webb and his wife Sara Boin-Webb, as the journal of UKABS, and in 2006, after they retired, UKABS took over the running of the journal, with me as editor, and published by Equinox: https://journals.equinoxpub.com/index.php/BSR

I have been external examiner for doctoral or M.Phil theses, or research transfers at: Oxford University (1998, 2001, 2003, 2004, 2008), Bristol University (2001, 2004), School of Oriental and African Studies, London (2003, 2005), Dundee University (1989?), Lancaster University (1991), St. Martin’s College Lancaster (2001), Liverpool Hope (2006), Sydney (2007), Northumbria University (2007), Warwick University (2009), and Tel Aviv University (2013).

I was a member of the UK Theology and Religious Studies Benchmarking Panel (1999–2000) and of the Council for National Academic Awards’ working party on Theology and Religious Studies (1989–91). I was a participant in the Consultation on the Future of the Study of Theology and Religions (Cambridge Faculty of Divinity, 2000). I was also a consultant on Buddhism for: the Open University, for re-written course units (2000); on Buddhism for Encyclopaedia of Applied Ethics, Academic Press, USA; and for First Analysis Institute (Chicago) educational arm (1991–92).

At Sunderland Polytechnic then University of Sunderland, there was a time, perhaps in the late 1980s, when there was an attempt to shut down Religious Studies, due to

Citation: A. Charles Muller. Harvey, Peter. H-Buddhism. 01-15-2019. https://networks.h-net.org/node/6060/pages/3571856/harvey-peter Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 10 H-Buddhism its relatively low recruitment numbers. I successfully fought this, with the support of colleagues in other humanities subjects. However, in the later 1990s, with financial pressure on the University, but growth areas in subjects such as Media Studies, Psychology and Business Studies, pressure again fell on us, along with Philosophy. Our intakes to Combined Arts, the degree on which we had taught for many years, was closed down, and colleagues retired or moved to other Universities. I remained, however, as the University was interested in developing distance learning online courses, and I had become very involved in such things as the Buddha-L e-list and the online Journal of Buddhist Ethics and its online conferences. The university thus supported me in developing a part-time online 3-year MA in Buddhist Studies.

I developed modules in Buddhist Traditions, Buddhist Ethics, Buddhist Meditation and Psychology, Buddhist Philosophy, Pali Language (the material for this module was written by Justin Meiland, a student of Richard Gombrich), and a Dissertation module. For each module other than the Pali Language one, I wrote extensive course materials (about a book’s worth for each) which introduced topics and issues and referred students to, and commented on, passages in a range of books that they had to buy and academic articles (at first as hard copy photocopies posted to them, later as downloads). For each of their two units a week, I set seminar questions. These online seminars were the most intellectually stimulating seminars I had ever been involved with. Dissertations or essays from 4 students were submitted to journals and published. The course recruited around 20 students a year from around the world, but especially the UK, the US, Canada, Europe and Australia, with an average age of 45. Most had been Buddhists for a number of years, and they wanted to deepen their understanding of Buddhism. Each module generated two to three thousand discussion emails between the students and myself. It was a lot of work, but very rewarding. It was mainly taught by myself, but with the Pali module taught by Tomoyuki Kono, another student of Richard Gombrich, then based in Edinburgh, and with help also from Sarah Shaw.

The MA ran from 2002 to 2011. For most of these years, this was the only academic teaching I did, mainly run from my office at home, as I only needed to go into the University to see research students, to attend meetings and take a weekly meditation class. The doctoral theses of three of my research students were published by RoutledgeCurzon in their Critical Studies in Buddhism series: David Webster,The Philosophy of Desire in the Buddhist Pali Canon (2005); Robert Bluck, Buddhism in Britain: Teachings, Practice and Development (2006); and Rory Mackenzie, New

Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke(2007) . Feedback from me as external examiner for their theses also helped in the publications of: Tse-Fu Kuan, Mindfulness in Early Buddhism (Routledge, 2008) and Karen Arbel, Early Buddhist Meditation: The Four Jhānas as the Actualization of Insight (Routledge, 2016). I gave considerable editorial feedback and support to Yuki Sirimane, which helped in the publication of herEntering the Path to Enlightenment: Experiences of the Stages of the Buddhist Path in Contemporary Sri Lanka (Equinox, 2016). I have also given feedback to authors of a number of other books, such as for:Dominique Side World Religions: Buddhism (Philip Allen Updates, 2005); Cathy Cantwell, Buddhism: The Basics (Routledge, 2010); J.

Abraham Vélez de Cea, The Buddha and Religious Diversity (Routledge, 2013); Rick Repetti, Buddhism and Free Will(Routledge, forthcoming).I retired from the University in 2011, when I turned 60, and in 2015 moved to near York, where our daughter lives. The University of Sunderland had kindly transferred to me the copyright for the MA Buddhist Studies course materials I had written. After some negotiation, I sold these to the University of South Wales, which has used them to run its own MA Buddhist Studies, which is still going strong, run by Nick Swann, and with input e.g. from Sarah Shaw: http://www.southwales.ac.uk/courses/ma-buddhist-studies/

In 2013, the second edition of my An Introduction to Buddhism: Teachings, History and Practices was published by Cambridge University Press. This is 50% longer than the original 1990 work, and drew on advances in my understanding developed since 1990, especially in developing the materials for the online MA course.

I continue to edit Buddhist Studies Review, and have edited Common Buddhist Text: Guidance and Insight from the Buddha for Mahachulalongkorn University: http://www.undv.org/vesak2015/en/cbt.php This is a 282,000 word anthology of passages from Theravāda, Mahāyāna and Vajrayāna texts, which was available online from December 2015 and printed in May 2017, to be distributed for free to hotels around the world.

Since October 2015, I have taught a weekly samatha meditation class in York and have also run, with several other Samatha Trust meditation teachers, a free online samatha meditation, using written teachings I have developed over the years in my face-to-face meditation classes, weekly Skype one-to-one meditation reports, and

With Naomi Appleton, I am currently editingBuddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousinsfor Equinox, with contributions from many leading Buddhist Studies scholars. I have also given feedback to Sarah Shaw, who is editing a draft book that Lance Cousins left,Buddhist Meditation: Old and New, which surveys the history of meditation, mainly in Southern Buddhism, up to the present day. I will also probably produce a book of meditation teachings, aimed at samatha practitioners, from meditation class handouts that I have developed over the years.

Overall, my work has particularly focussed on material in the texts of the Pāli Nikāyas. In these, I see a mutually illuminating network of teachings with a basic harmony, albeit sometimes showing contrasting emphases. The recent work of scholars such as Bhikkhu Anālayo, comparingNikāya texts to parallels in the Chinese Āgamas, sheds an interesting side-light on all this. I have worked on the Vinaya less, mainly in my 1999 article ‘Vinaya Principles for Assigning Degrees of Culpability’, though find that it helps enrich understanding of ethical principles in Buddhism. I have also periodically explored aspects of the Abhidhamma. It offers another mutually illuminating network of teachings, which work in a different way to that of the Suttas. It can illuminate certain principles implicit in the Suttas, but is not always a good basis for interpreting their specific meaning. To those who criticise Abhidhamma, I will defend it; to those who lean heavily on it, I will criticise it. I find it very helpful, at the level of practice, in its analysis of mental qualities and their relationship. As regards commentarial literature, I find the Visuddhimagga can be very helpful on meditation practice matters. Commentaries can illuminate Sutta passages, but sometimes also seem to artificially interpret things in terms of more restrictive Abhidhamma categories. Early Indian Mahāyāna texts show the development of tendencies in, for example, some later Khuddaka Nikāya texts, and express interesting possibilities, some of which I find less plausible than others in terms of earlier Buddhism.

Other than Buddhist texts, my work is informed by an understanding of Buddhist principles derived from my own practice, along with reports of anthropologists in Buddhist lands. I am not myself a great traveller, and have only visited India and Nepal in 1973, and Thailand around 1993. Lance Cousins

Citation: A. Charles Muller. Harvey, Peter. H-Buddhism. 01-15-2019. https://networks.h-net.org/node/6060/pages/3571856/harvey-peter Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 13 H-Buddhism emphasised that one should keep practice and academic scholarship separate. As his background was in historical study, and his work often concerned Buddhist history, I see this as a very appropriate way of working. As I come from the background of Philosophy, though, and am very interested in Buddhist ideas, principles and meanings, I find it can be very helpful to have understanding of Buddhist ideas informed by practice, and practice as enriched by Buddhist ideas. For Lance Cousins, I know that he regarded more practice-related scholarship, such as related to Abhidhamma, as in this kind of fruitful relationship with practice.

I have an interest in challenging accepted translations where they contain distortions. Just as the Chinese came to go beyond early Daoist-related translations of Buddhist terms, so we need to re-examine established but arguably outmoded translations. Hence I prefer something like ‘Realities for the Noble Ones’ to ‘Noble Truths’ for ariya-saccāni, ‘painful’ to ‘suffering’ for dukkha, and ‘karmic fruitfulness’ to ‘merit’ for puñña. Of course one can say ‘just use the original Indic term’, but this can hide let one remain with an inappropriate understanding of the meaning of the term.

Many scholars are discovering materials from or relating to Buddhism. But the significance of these then needs probing. In general terms, I think that we should never assume that we truly understand key Buddhist concepts and terms, but always seek to probe for deeper understanding – whether as scholars, practitioners, or both.

In my writings, I have mainly been an interpreter of Buddhism; an interpreter that has aimed at deeper understanding and clearer communication of this. Hence in 1999 I gave a paper called ‘Inside, looking outside, looking in’ about myAn Introduction to Buddhism. This included:

The book was aimed, firstly, at undergraduate students of Religious Studies and Asian Studies [though it has also used at MA level], and secondly at Buddhists, and the general public, who wanted a balanced overview of the panorama of Buddhisms in the world. I thus aimed to help ‘outsiders’ understand the tradition, as well as to offer a clear overview for existing ‘insiders’ and those beginning to explore the tradition in practice. In terms of motivation, I certainly wanted a clear and helpful academic text, but as a practising Buddhist - note the Namo tassa Bhagavato… and puñña (karmic fruitfulness/’merit’) dedications at the front of the book –, I also wanted

something that would give a fair, balanced, yet inviting presentation of Buddhism. As a writer, I was an ‘insider’ to Buddhism looking outwards to help others look inside its many ‘rooms’. … Being an ‘insider’ to a religion, though, is not an all-or-nothing affair, for: i) an insider to one sub-tradition of a religion will be a relative outsider to other sub-traditions: there is no one ‘Buddhism’ to be an ‘insider’ to. ... Thus members of one form of Buddhism may see another form as: not thereal ‘Middle Way’, or as ‘Hīnayāna’ and not ‘Mahāyāna’, or as not ‘mainstream’ Buddhism, or simply as something that they do not know much about.

ii) Moreover, even within a person’s own sub-tradition, he or she may be a relative outsider to: the intellectually or experientially deeper aspects of it; or b) the details of its texts …; or c) the religious elite of the sub-tradition; or d) any aspects or movements within that sub-tradition which he or she sees as somehow wrong or inauthentic, as seen, for example, in the Dalai Lama’s attitude to the New Kadampa Tradition, a different form of his own dGe-lugs- pa school, or in the attitude of an urban middle-class Thai Buddhist to some aspects of Buddhism in village Thailand.

The ‘outsider’ will lack full commitment to the beliefs and practices of the religion he or she studies, though sympathy for them may sometimes include a degree of intellectual commitment. The outsider scholar may also:

i) know more about a range of a religion’s sub-traditions than the typical member of any one of these sub-traditions, and

ii) have a greater grasp of the history and some of the intellectual subtleties of a sub-tradition than many of its members.

Here, one might compare the outsider scholar to a person who studies various maps of a large territory, with an ordinary ‘insider’ as like a person familiar with only a small bit of the territory, but in an experiential way, not via a map, or at least not using a map drawn according to academic cartographic conventions.

Yet in drawing their own ‘maps’, outside academics must beware of over- generalising on a religion from a restricted range of evidence – like a blind man who thinks that an elephant is like a long tube (cf. Udāna 68–9), having only ever felt its trunk. They may then be startled by things that look like

‘inconsistencies’ between the multi-dimensional reality of the religion and their mono-dimensional version of it.

… Now it should be noted that a person can also be an ‘insider’ or ‘outsider’ to the academic world, or to various schools within it, such as those of the anthropologists, or philologists. They have their own commitments, beliefs, practices, modes of discourse and jargon – and sometimes heretic… Of course, some people who are insiders to a religion alsostudy it in an academic context, having a kind of intellectual ‘dual nationality’ in relation to the religious and academic worlds. In such a study, they use the same techniques as those who are outsiders and, as such, cannot use arguments that depend on the beliefs of their religion being true. On the other hand, they may not be happy with academic analyses which assume that aspects of their religion are actually false. An example of this arises in Richard Gombrich’s paper [at thus conference]. In commenting on the Mahā-parinibbāna Sutta’s account of the series of deep meditative states that the Buddha is described as going through just prior to dying (DN II 156), he says, ‘Obviously we are dealing with pure ideology, since nobody could know the Buddha’s internal condition’. To a Buddhist, or at least this Buddhist, this sounds like a dismissal of Buddhist claims that the ability to read another person’s mind is a possible bi-product of advanced meditative states. Nevertheless, the insider can draw on academic studies in deepening or enriching his or her religious commitment, and one should not forget that most religions include a long tradition of study-for-faith. Nevertheless, the outsider academic may come to develop a commitment to the religion he or she studies, just as an insider academic may sometimes lose his religious commitment, possibly as a result of its energy being channelled into a primarily academic mode. Much of this shows the mutable, shifting nature of the insider/outsider distinction, such that a person has nofixed identity as an ‘outsider’ or ‘insider’ to a specific religion. Buddhists, at least, should not be surprised by this … ... Nevertheless, if we are to use insider/outsider distinction as a generally useful one, we can note that there are insiders who can think in outsiders’ terms, and some who can’t, and there are outsiders who can think in insiders’ terms, and some who can’t. Anyone in the academic study of religion should be able to move between these perspectives. Yet the required shifting of perspectives can sometimes lead to strains, for example for: i) an ‘outsider’ anthropologist living as a ‘participant observer’ among those he or she studies

… or an ‘insider’ academic teaching ‘outsider’ students about his/her religion. Of these two situations, perhaps the first has the greatest potential for strain, though it can also be somewhat disorientating for an ‘insider’ participant- observer; in September 1998, I spent a week-end at Chithurst Forest monastery, at their invitation, to draw on my academic studies to teach the monks: my roles as teacher, researcher and practitioner became quite hard to disentangle! In the case of the insider academic teaching outsiders, the lecturer may have to face awkward questions, but seeking to formulate answers to them consonant with an ‘insider’ perspective can be rewarding as well as challenging, and a lecturer with a commitment to the religion they are teaching about can often convey its spirit well to students.

While the last point suggests that an ‘outsider’ may in some respects be less well placed than an ‘insider’ to understand a religion, in other respects they have an advantage. A good simile here, which was introduced to me by Lance Cousins, is that, just as it takes a stranger to notice the background smell of one’s house – to the occupants, it has no smell – so there are some things that only an outsider can easily notice about a religion or tradition within it. Thus one thing that I, as a non-Sōka Gakkai Buddhist, have particularly noticed about Taplow Court [where the conference was], is its almost total absence of Buddhist imagery or art, other than that used as a focus of contemplation while chanting.

…In a 1991 letter, Andrew Rawlinson, then of Lancaster University, gave an interesting characterisation of the form of my Theravāda. In an MA class on the Mahā-parinibbāna Sutta, and ways of interpreting so-called ‘miracles’ in it (I prefer the term ‘super-normal powers’), he says that he had characterised me as a:

high Theravādin – that is, someone who accepts the miracles in their proper place in the overall scheme of the Dhamma. That is in contrast to the low Theravādins (such as Ling, Jayatilleke and Rahula, to some extent, I think) who think they are supererogatory; and ‘popular’ Theravāda, which accepts everything uncritically.

In my Introduction to Buddhism, I tried to both reflect the diversity of Buddhism, but also show the interconnecting threads and family resemblances running through ‘it’.

Just as the Milindapañha says that a being and their rebirth are ‘neither the same nor different’ – neither unchangingly the same, nor entirely different, but with the later being as causally shaped by the earlier being – so later forms of Buddhism are related to earlier ones.

In my Introduction to Buddhist Ethics, much of it is the phenomenological presentation of an existing tradition, or set of traditions, but I sometimes felt the need to go beyond this to tease out the implications of Buddhist ideas as regards aspects of various contemporary ethical issues, for example: i) species preservation: how are Buddhist values to best support not just the non-

harming of individual living beings, but the continued existence of particular

species?; ii) euthanasia, which cannot be supported by central Buddhist principles, and

other forms of aid for the dying, which can be so supported;

iii) the extent to which abortion may be seen as a ‘necessary evil’ in some of a range of circumstances; iv) economic ethics; v) warfare and ethnic conflict; vi) issues of sexual equality; vii) attitudes to homosexuality.

In part, reflecting on these issues included an activity akin to committed theological reflection, a scholarly-informed ‘insider’ activity. In the setting of Buddhism, it is to seek to delineate what is most in accord with Dhamma. Indeed, in An Introduction to Buddhism, I had sought to let some Dhamma shine out through the scholarship on the Buddhist tradition or sāsana!

The influence of Lance Cousins has stayed with me over the years. In the past, this was in my response to specific prods to academically investigate a particular aspect

Citation: A. Charles Muller. Harvey, Peter. H-Buddhism. 01-15-2019. https://networks.h-net.org/node/6060/pages/3571856/harvey-peter Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 18 H-Buddhism of Buddhism. Within the Samatha Trust, too, his guidance in urging people to explore aspects of Buddhism that are not fashionable in contemporary Western Theravāda has also been of influence. These aspects include the thirty-two marks of a great man, the figure of thecakkavatti emperor, the devas and heavens, Abhidhamma, and esoteric practices of the pre-modern era in the lands of Southern Buddhism. Because of this, and my knowledge of the richness of theSutta s, I am resistant to modernist re-interpretations of Buddhism, such as in the works of Stephen Batchelor.

As for my thoughts on the current state of Buddhist Studies and ways forward in it:

In the last 25 years, there has been an increasing tendency for Universities to behave like businesses, as part of the monification of all human activities. Yet Buddhist Studies has good islands of growth, such as, in the UK, Centres of Buddhist Studies at Bristol University, SOAS, Oxford University, and a Buddhist Studies research seminar series at King’s College London. The comparative study of texts of the Pāli Nikāyas and Chinese Agamas, by scholars such as Bhikkhu Anālayo and Marcus Bingenheimer is producing a deepening and enriching of our understanding of early Buddhism. I am wary, though, of any tendency to downgrade the importance of things not (so far) found to be shared across the early schools. Research on esoteric forms of Southern Buddhism that were formerly the norm, but were side-lined by modernising trends, is showing the richness of the Southern tradition. Likewise, increasing interest, both among practitioners and scholars, in samatha and the jhānas, is a healthy complement to a previous phase emphasising vipassanā. There has been a generally helpful boom in gender-related issues in Buddhism, and research relating to bhikkhunīs that is supportive of the revival of the order of bhikkhunīṣ in traditions that had lost it or never had it. The great boom in public interest in ‘mindfulness’ presents both opportunities and challenges for Buddhists and Buddhist Studies scholars. One extreme is to reject it as a shallow distortion of Buddhist ideas, the other extreme is too enthusiastic an embrace of it. In the

middle is an appropriate area of discussion, adaptation and enrichment. The latter is just one aspect of the dialogue between Buddhism and Psychology, in terms of such things as brain scans of meditators, concepts of the mind, and therapies. Likewise there is a developing dialogue between Buddhism and Philosophy, as regards, for example, ethics, the nature of reality, and concepts of mind and identity. More people seem to be studying Buddhism as a subject ofsolely academic interest. While this at least shows increasing interest in the subject, one suspects that deeper aspects of Buddhism will not be allowed to influence such people’s understanding of the material they study. I was once at a conference where Lance Cousins was trying, over dinner, to get such a person to open their mind to the depth of what they were studying, so that it might connect to their heart. At another time, I saw him probing Paul Williams, in a way that implied that he felt that Paul’s then Buddhist commitment was of a too intellectual nature. There has been more willingness to highlight and study the involvement of Buddhists in violence. This gives a more rounded and realistic picture of the tradition as a whole, but can in turn lead to an over-emphasis on what I tend to see as the deluded stupidity of some Buddhists. Just because someone is part of a tradition that aims to ultimately overcome delusion, this does not mean that they, even if they are a monk, have made any progress in this, rather than just becoming attached to ‘Buddhism’ or a particular tradition within it. As for things that I would like to see more research on, what comes to mind at present are: the origin and relationship of lists such as the five faculties and the seven factors of awakening; the nature of saṅkhāras in teachings such as ‘all saṅkhāras are impermanent’; the relationship of the different senses of the word dhamma/dharma, and implications of this; Buddhist chanting traditions and the way chanting works.

Publications

Some of these can already be downloaded from: https://sunderland.academia.edu/PeterHarvey

Others may later be posted there.

Books and book-length contributions

1990. An Introduction to Buddhism: Teachings, History and Practices, Cambridge University Press, 374 pages. Translations of this are:

– Le Bouddhisme, Enseignements, Histoire, Pratiques, Editions du Seuil, Paris, 1993, 441 pages. – Introduzione Al Buddhismo: Insegnamenti, Storia e Pratiche, Casa Editrice Le Lettere, Florence, 1998, 321 pages.

– El Budismo, Cambridge University Press Spain, 1998, 468 pages.

1995. The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism, Curzon Press, Richmond, 293 pages. Early versions of material that was further developed in this are:

– 1979. ‘Consciousness and Nibbāna in the Pali Suttas’, Journal of Studies in Mysticism, vol.2, no.2, pp.70–85.

– 1983. ‘The Nature of the Tathāgata’, Buddhist Studies, Ancient and Modern , ed. A.

Piatigorsky and P. Denwood, Curzon Press, pp.35–52.

– 1986. ‘The Between-lives State in the Pali Buddhist Suttas’, in Recent Perspectives in Indian Religions- Essays in Honour of Karel Werner, ed. P.Connolly, Sri Satguru Publications, Bibliotheca Indo-Buddhica No.30, pp. 75–89.

– 1983–4. ‘Developing a Self without Boundaries’, Buddhist Studies Review, vol.1, no.2, pp.115–26.

– 1989. ‘Consciousness Mysticism in the Discourses of the Buddha’, The Yogi and the

Mystic – Studies in Comparative Mysticism, ed. K.Werner, Curzon Press, pp.82–102.

2000. An Introduction to Buddhist Ethics: Foundations, Values and Issues, Cambridge

University Press, 498 pages. This has been translated into Korean and Chinese.

2007. Eighteen entries, totalling nearly 100 pages, inEncyclopedia of Buddhism, edited by Damien Keown and Charles S. Prebish, Routledge. The articles are under the general heading ‘The Buddha’: – ‘Bodhisattva Career in the Theravāda’: pp.83a–87b – ‘Buddha’ (main entry): pp.92a–102a – ‘Buddha, Dates of’: pp.105b–107a – ‘Buddha, Early Symbols’, pp.107a–116b – ‘Buddha, Family of’: pp.117a–121a – ‘Buddha, Historical Context’: pp.121a–133a – ‘Buddha, Relics of’: pp.133a–137b – ‘Buddha, Story of’’: pp.137a–149a – ‘Buddha, Style of Teaching’: pp.149a–152b – ‘Buddha and Cakravartins’: pp.153a–155a – ‘Buddhas, Past and Future’: pp.161a–165a – ‘Ennobling Truths/Realities’: pp.318a–320a – ‘Ennobling Truths/Realities, the First’: pp.320a–324a – ‘Ennobling Truths/Realities, the Second’: pp.324a–326a – ‘Ennobling Truths/Realities, the Third: Nirvāṇa’: pp.326a–331a – ‘Ennobling Truths/Realities, the Fourth: the Ennobling Eightfold Path’: pp.331a–337a – ‘Not-Self (Anātman)’: pp.568a–575a – ‘Pratyeka-buddhas’: pp.600a–602b In the published version, unknown to the author, most of the non-scriptural references and many bibliographical entries had been removed. An omission and some infelicities were also introduced. A pdf file of the original entries can be accessed at: https://www.academia.edu/32908001/Original_versions_of_entries_by_Peter_Harvey_ for_Encyclopedia_of_Buddhism_-plus_caution_note-_4d.pdf

2001. Buddhism, edited, Continuum, 329 pages. Edited, and contributed Introduction (pp.1–28) and chs.2–4: ‘Buddhist Visions of the Human Predicament and its Resolution’, pp. 64–94; ‘Portrayals of Ultimate Reality and of Holy and Divine Beings’ pp. 95–124; ‘Devotional Practices’ inBuddhism , pp.125–50. Also with chapters by Ulrich Pagel, Ian Harris, Rita Gross, Stewart McFarlaine, Martin Boord, and Christopher Lamb.

2013. An Introduction to Buddhism: Teachings, History and Practices, second edition, Cambridge University Press, 521 pages.

2015 Common Buddhist Text: Guidance and Insight from the Buddha – http://www.undv.org/vesak2015/en/cbt.php . Print version 2017, Mahachulalongkorn University Press, Bangkok, 603 pages.

2015. Introducing Samatha Meditation, Samatha Trust: access restricted to those doing online Samatha meditation course: https://www.samatha.org/what-we-offer/classes/online-course-october-2016-june-201 7

Papers

Ethics

1987. ‘The Buddhist Perspective on Respect for Persons’, Buddhist Studies Review vol.4, no.1, pp.31–46: http://ukabs.org.uk/wp-content/uploads/2016/06/Bsr4.11987.pdf

1988. ‘Respect for Persons: a Reply on Suicide and Rebirth’,Buddhist Studies Review vol.4, no.2, pp.99–103: http://ukabs.org.uk/wp-content/uploads/2016/06/Bsr4.21987.pdf

1995. ‘Criteria for Judging the Unwholesomeness of Actions in the Texts of Theravada Buddhism’,Journal of Buddhist Ethics, vol.2, 140–51: http://blogs.dickinson.edu/buddhistethics/files/2010/04/Criteria-for-Judging-the-Unw holesomeness-of-Actions-in-the-Texts-of-Theravaada-Buddhism.pdf

1995. ‘Buddhist Attitudes to and Treatment of Non-human Nature’, translated into Thai for the Journal of the Center for Buddhist Studies, Chulalongkorn University, Thailand (ISSN 0858-8325).

1997. Contributor to an Open University audio-tape on religious ethics.

1998. ‘Buddhist Attitudes to and treatment of Non-human Nature’,Eco-theology Issue 4, pp.35–50.

1998–99. ‘A Response to Damien Keown’s “Suicide, Assisted Suicide and Euthanasia; A Buddhist Perspective”‘, Journal of Law and Religion, vol.XIII, no.2, pp.407–12

1999. ‘Vinaya Principles for Assigning Degrees of Culpability’, Journal of Buddhist

Ethics, vol.6, pp.271–91: http://blogs.dickinson.edu/buddhistethics/files/2010/04/harvey991.pdf

1999. ‘Bibliography on Buddhist Ethics’, Journal of Buddhist Ethics.

2001. ‘Coming to be and Passing away: Buddhist Reflections on Embryonic Life, Dying and Organ Donation’, Buddhist Studies Review, vol.18, no.2, pp.183–215: https://www.academia.edu/24976863/Coming_to_Be_and_Passing_Away_Buddhist_R eflections_on_embryonic_life_dying_and_organ_donation

2007. ‘Avoiding Unintended Harm to the Environment and the Buddhist Ethic of Intention’, Journal of Buddhist Ethics, vol.14, pp.1–34: http://blogs.dickinson.edu/buddhistethics/files/2010/05/harvey-article1.pdf

2008. ‘Resources for Dissolving Conflict in Theravāda Buddhsim’, in Conflict and Reconciliation: The Contribution of Religions, edited by John W.Bowker, pp.89–141. Toronto: The Key Publishing House Inc.

2009. ‘Buddhist Perspectives on Crime and Punishment’, inDestroying Māra Forever: Buddhist Ethics Essays in Honor of Damien Keown, edited by John Powers and Charles S. Prebish, pp.47–66. Ithaca, NY: Snow Lion.

2010. ‘An Analysis of Factors Related to the Kusala/akusala Quality of Actions in the Pāli Tradition’, Journal of the International Association of Buddhist Studies, vol. 33, nos 1–2: 175–209: https://www.academia.edu/21057483/An_analysis_of_factors_related_to_the_kusala_ akusala_quality_of_actions_in_the_P%C4%81li_tradition

2012. ‘Buddhism and the role of the armed forces’, The Middle Way, vol.86, no.4, pp.347–60

2013. ‘Buddhist Reflections on “Consumer” and “Consumerism”‘,Journal of Buddhist Ethics, Special 20th Anniversary Issue, vol. 20: 334–256: http://blogs.dickinson.edu/buddhistethics/files/2013/09/Harvey-Consumer-final1.pdf

2013. ‘Frieden und Gewalt im Buddhismus. Buddhistische Ansätz zur Förderung des Friedens’ [Peace and Violence in Buddhism:Buddhist Approaches to Nurturing Peace], in Religionen und Weltfrieden: Fridens- und Konfliktlösungspotenziale von Religionsgemeinschaften, edited by Reinhold Mokrisch, Thomas Held and Roland

Czada, pp.61–79. Stuttgart: Verlag W. Kohlhammer.

Forthcoming. Two entries in The Oxford Handbook of Buddhist Ethics, edited by Daniel Cozort and James Mark Shields, Oxford: Oxford University Press:

– ‘Karma’

– ‘The Buddhist Just Society’,

Forthcoming, ‘Buddhism’, in The History of Evil in Antiquity, edited by Tom Angier, Chad Meister and Charles Taliaferro, Acumen, pp.256–72.

Forthcoming. ‘The Four Ways of Going Astray: Their Relevance for Justice, the Rule of Law and Good Governance’, in Good Governance, Justice and The Rule of Law: Ancient Buddhist Ideals Inspiring Contemporary World, edited by Mahinda Deegalle, Nagananda International Buddhist University, Kelaniya, Sri Lanka.

Philosophy

1993. ‘The Mind-Body Relationship in Pali Buddhism: A Philosophical Investigation’, Asian

Philosophy, Vol.3, no.1, pp.29–41: https://www.academia.edu/21155395/Harvey_The_Mind_Body_Relationship_in_Pali_ Buddhism

1995. ‘Contemporary Characterisations of the “Philosophy” of Nikāyan Buddhism’, Buddhist

Studies Review, vol. 12, no.2, pp.109–33: https://www.academia.edu/21155681/Harvey_Contemporary_characterisations_of_th e_Philosophy_of_Nikayan_Buddhism

2007, ‘“Freedom of the Will” in the Light of Theravāda Buddhist Teachings’, Journal of Buddhist ,Ethics vol.14, pp.35–98: http://blogs.dickinson.edu/buddhistethics/files/2010/05/harvey2-article1.pdf

2009. Three entries (discussions, translations and introductions) inBuddhist Philosophy: Essential Readings, edited William Edelglass and Jay L. Garfield, Oxford: Oxford University Press:

– ‘The Approach to Knowledge and Truth in the Theravāda Record of the Discourses of the Buddha’, pp.175–185;

– ‘Theravāda Philosophy of Mind and the Person:Anatta-lakkhaṇa Sutta, Mahā- nidāna Sutta, and Milindapañha’, pp.265–274;

– ‘Theravāda Texts on Ethics’, pp.375–387.

2013. Two entries in A Companion to Buddhist Philosophy, edited by Steven M. Emmanuel, John Wiley & Sons:

– ‘Dukkha , Non-Self, and the Teaching on the Four “Noble Truths”‘, pp.26–45,

– ‘The Conditioned Co-arising of Mental and Bodily Processes within Life and Between

Lives’, pp.46–68.

2017. ‘Psychological versus Metaphysical Agents: A Theravāda Buddhist View of Free Will and Moral Responsibility’, Rick Repetti, ed., Buddhist Perspectives in Free Will. Agentless agency? Routledge, London and New York, pp.158–169

2017. ‘How not to get confused in talking and thinking aroundanattā/anātman ’, a talk at the Buddhist Society, London,rd: May 3 https://www.academia.edu/32824276/How_not_to_get_confused_in_talking_and_thin

Forthcoming. ‘Going Beyond any Way-of-Being:Bhava and its Stopping in Pāli Buddhism’, in a Festschrift for Professor P.D. Premasiri, Emeritus, University of Peradeniya, edited by Mahinda Deegalle.

Noble Persons, Noble Path, and the true realities (ariya-saccas) known by them

1990. ‘The Transmission of the Truth in the Buddha’s First Sermon’,Buddhist Studies Review, vol.7, nos.1–2, pp.19–24.

2003. ‘The Ennobling Realities of Pain and its Origin: Reflections on the first two Ariyasaccas and their translations’, inPraṇāmalehā: Essays in Honour of Ven.Dr.Medagama Vajiragnana, in B.Wimalatatana et al, eds, pp.305–21. London Buddhist Vihara.

2007. ‘Dhammacakkappavattana Sutta: The Discourse on the Setting in Motion of the Wheel (of Vision) of the Basic Pattern: the Four Realities of the Noble One(s)’, translation, with notes, on Access to Insight Website, at: http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.harv.html

2009. ‘The Four Ariya-saccas as “True Realities for the Spiritually Ennobled” — the Painful, its Origin, its Cessation, and the Way Going to This — Rather than “Noble Truths” Concerning These’, Buddhist Studies Review, vol. 26, no.2, pp. 197–227: https://www.academia.edu/21057764/The_Four_Ariya-saccas_as_True_Realities_for_t he_Spiritually_Ennobled_the_Painful_its_Origin_its_Cessation_and_the_Way_Going_t o_This_Rather_than_Noble_Truths_Concerning_These

2013. ‘The Saṅgha of Noble Sāvakas, with Particular Reference to their Trainee

Member, the

Person “Practising for the Realization of the Stream-entry-fruit”‘, Buddhist Studies Review, vol.30, no.1, pp. 3–70: https://www.academia.edu/24975878/The_Sa%E1%B9%85gha_of_Noble_S%C4%81v akas_with_Particular_Reference_to_their_Trainee_Member_the_Person_Practising_fo r_the_Realization_of_the_Stream-entry-fruit

2014. ‘The Nature of the Eight-factoredAriya, Lokuttara Magga in the Suttas Compared to the Pali Commentarial Idea of it as Momentary’,Religions of South Asia, vol. 8, no.1, pp. 31–52: https://www.academia.edu/24975938/Harvey_The_Nature_of_the_Eight_factored_Ari ya_Lokuttra_Magga_in_the_Suttas

Meditation and Psychology

1986. ‘Signless Samādhis in Pali Buddhism’, Journal of the International Association of Buddhist ,Studies vol.9, no.1, pp.25–52: https://www.academia.edu/24988573/Signless_meditations_in_Pali_Buddhism

1988. ‘Uncovering the Brightly Shining Mind’, One Vehicle (Journal of the National University of Singapore Buddhist Society), vol.2, pp. 75–83.

1997. ‘Psychological Aspects of Theravada Buddhist Meditative Training: Cultivating an I-less Self’, in Recent Researches in Buddhist Studies: Essays in Honour of Professor Y.Karunadasa, ed. Bhikkhu Kuala Lumpur Dhammajoti, Asanga Tilakaratne, Kapila Abhayawansa, pp.341–66. Colombo: Y.Karunadasa Felicitation Committee, and Hong Kong: Chi Ying Foundation.

2001. ‘The Mind and its Development in Theravada Buddhism’, Communication and Cognition, vol.33, pp.65–81.

2012. ‘Theravāda Abhidhamma as a guide to mindful exploration of mental qualities’, The Middle Way, vol.87, no.2, pp.123–27.

2013. ‘Emotions in Buddhism’, inEmotions and Religious Dynamics, edited by Douglas J. Davies with Nathaniel A. Warne, pp.47–62. Farnham: Ashgate.

2013 ‘Buddhism and human flourishing – key ideas and motifs’ conference paper Available at: https://philosophyreligion.wordpress.com/2013/07/13/peter-harvey-buddhism-and-hu man-flourishing-key-ideas/ and also: https://www.academia.edu/24976391/Buddhism_and_human_flourishing_key_ideas_a nd_motifs

2015.’Mindfulness in Theravāda Samatha and Vipassanā Meditations, and in Secular Mindfulness’, in Buddhist Foundations of Mindfulness, edited by Edo Shonin, William Van Gordon and Nirbhay N. Singh, pp.115–137, Springer.

Devotional activities

1984. ‘The Symbolism of the Early Stūpa’, Journal of the International Association of Buddhist Studies, Vol.7, No.2, pp. 67–93.

1990. ‘Symbols and Venerated Objects in Early Buddhism’, inSymbols in Art and Religion: The Indian and the Comparative Perspectives, ed. K.Werner, pp.68–102. Richmond: Curzon Press: https://www.academia.edu/24977780/Venerated_Objects_and_Symbols_of_Early_Bud dhism

1993. ‘The Dynamics of Paritta Chanting in Southern Buddhism’, in Love Divine:

Studies in

Bhakti and Devotional Mysticism, (Durham Indological Series, Vol.III), edited by Karel Werner, pp.53–84. Richmond: Curzon Press: https://www.academia.edu/24977532/The_Dynamics_of_Paritta_Chanting_in_Souther n_Buddhism

1994. ‘Buddhism’ entry in Themes in Religious Studies: Worship, edited by J.Holm and J.Bowker, pp.9–34. Pinter Publications. Re-published as ‘Devotional Practices’ in Buddhism, ed. P.Harvey, 2001, pp.125–50. Continuum.

Buddhism in the West

1986. ‘Recent Developments in British Buddhism’, published in Shap Handbook on World

Religions, pp.143–45. Commission for Racial Equality.

1993. ‘Contemporary British Buddhism’, Teaching World Religions – A Teacher’s Handbook, ed. C.Erricker, pp.131–35. Produced by the SHAP Working Party on World religions in Education, Heinemann Educational.

Miscellaneous

1991. ‘A Buddhist Perspective on Death’, in A Necessary End: Attitudes to Death, edited by .

Rabbi Julia Neuberger and Canon John White, pp.105–12. Papermac.

1994. ‘Buddhism’ entry in Themes in Religious Studies: Human Nature and Destiny, edited by J.Holm and J.Bowker, pp.9–38. Pinter Publications. Later re-published as ‘Buddhist Visions of the Human Predicament and its Resolution’ inBuddhism , ed. P.Harvey, 2001, pp. 64–94. Continuum.

1994. ‘Buddhism’ entry in Themes in Religious Studies: Picturing God, edited by J.Holm and

J.Bowker, pp.9–40. Pinter Publications. |Later re-published as ‘Portrayals of Ultimate Reality and of Holy and Divine Beings’, inBuddhism , ed. P.Harvey, 2001, pp. 95–124. Continuum.

1999. ‘The Buddha’, in A Companion to the Philosophers, edited by R.L.Arrington, pp. 568–74. Oxford: Blackwell, and in The World’s Great Philosophers, edited by R.L.Arrington, pp.37–45. Blackwell.

2000. ‘The Millennium and Time in a World of Faiths’, inBuddhism for the New Millennium, edited by L.S.Perera, pp.65–73. London: World Buddhism Foundation.

2001.’Buddhism: Mistranslations, Misconceptions and Neglected Territory’, Contemporary

Buddhism, vol.2, no.1, pp.10–37.

2008. ‘Between Controversy and Ecumenism: Intra-Buddhist Relationships’, in Buddhist Attitudes to Other Religions, edited by Perry Schmidt-Leukel, pp.114–42. St Ottilien: EOS.

2011. ‘Review essay: What the Buddha Thought, by Richard Gombrich’, DISKUS – The Journal of the British Association for the Study of Religions, vol. 12: http://www.basr.ac.uk/diskus/diskus12/Harvey.pdf

2015. ‘Lance Cousins (1942–2015): An Obituary, Appreciation and Bibliography’,

Buddhist Studies Review, vol.32, no.1, pp.1–12: https://www.academia.edu/32919392/Lance_Cousins_1942_2015_An_Obituary_Appre ciation_and_Bibliography

2015. ‘Introductory Reflections on Buddhism and Healing’, Buddhist Studies Review, vol.32, no.1, pp.13–18: https://www.academia.edu/32919387/Introductory_Reflections_on_Buddhism_and_H ealing

2015. ‘In Search of the Real Buddha’, Buddhadharma: The Practitioner’s Quarterly, Winter 2015, pp.33–39.

Forthcoming, ‘The Afterlife in Buddhism’, in Palgrave Handbook of the Afterlife, edited Benjamin Matheson and Yujin Nagasawa, Palgrave Macmillan.

Media

2001. Interview for Australian Broadcasting Corporation film ‘Buddha realms’.

2002 (November). Participation in BBC Radio 4’s ‘In Our Time’ programme on Buddhism, hosted by Melvyn Bragg.

2003 (April). Appearance, with Richard Gombrich, on BBC2’s Everyman film on ‘The Life of the Buddha’.

2007 (September). Interviewed on Dutch Buddhist Broadcasting Foundation: half hour radio programme about the Sunderland online MA Buddhist Studies.

2009 (May 9th). The Times newspaper, ‘Buddhism and its festival of Vesakha’.

2017 (April 3rd). BBC Radio 4’s ‘Beyond Belief’ programme: discussion with Keith Ward and Roger Trigg on the religious understanding of ‘truth’: http://www.bbc.co.uk/programmes/b006s6p6/episodes/downloads