Abstract

Finnigan, in the course of a careful and astute discussion of the difficulties facing a Buddhist account of the moral agency of a buddha, develops a challenging critique of a proposal I made in Garfield. Much of what she says is dead on target, and I have learned much from her paper. But I have serious reservations about the central thrust both of her critique of my own thought and about her proposal for a positive account of a buddha’s enlightened action. Curiously, in another fine paper, Finnigan and her co-author have anticipated much of what I will say in reply. I will rely in part on that second paper in my reply to the essay that appears in this volume