Buddhism And The Political Process

This study examines the impact of Buddhism on the political process of Asian countries in recent times. The intersection between Buddhism and politics; religious authority and political power is explored through the engagement of Buddhist monks and lay activists in the process of nation-building, development, and implementation of democracy.

Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory (nearly all of it from disciplines other than political theory), as well as the literatures on particular issues addressed in the argument. Moore argues that Buddhist political thought rests on three core premises--that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues--Nietzsche's similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory.

In this study, a team of international scholars assess the manner in which Buddhist organizations and individuals have resisted, come to terms with, or in some cases allied themselves with the forces of war, modernity, westernization, nationalization, capitalism, communism, and ethnic conflict. By examining issues such as left-right divisions in the monastic order, the rise of organized lay movements, Buddhist social activism, as well as explicitly Buddhist inspired political activity, this book seeks to demonstrate that the emphasis on meditation and mental training is only one strand in this richly complex world historical tradition.

Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory (nearly all of it from disciplines other than political theory), as well as the literatures on particular issues addressed in the argument. Moore argues that Buddhist political thought rests on three core premises--that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues--Nietzsche's similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory.

Walton explains political dynamics in Myanmar through Buddhist thought, providing a conceptual framework for understanding Myanmar's ongoing political transition.

This book is a revised version of the doctoral thesis I presented to the School of Oriental and African Studies, University of London, in 1977. It is basically an attempt to study the religious, cultural and political significance of Buddhism in late Ch'ing intellectual thought through an examination of the writings of a few influential figures like liang Ch'i-ch'ao, K'ang Yu-wei, Chang Ping-lin, and particularly T'an Ssu-t'ung. My findings reveal that Buddhism came to play a part in these reformers' thought as a result of several factors: the rekindled interest in Buddhism brought about through the efforts of laymen such as Yang Wen-hui, the need to find a counter-balance to Christianity, the search for a new unifying ideology for China as Confucianism crumbled before the challenge from the West, and the immense potentiality of Buddhism to cater for the intellectuals' diverse cultural and political purposes. The masterpiece of T'an Ssu-t'ung, entitled An Exposition of Benevolence (Jen-hsiieh), is chosen here to exemplify the use of Buddhism in late Ch'ing political thought. Buddhism not only served as the all-embracing school of his eclectic synthesis, it also formed the foundation of the major concepts in the treatise, and was closely related to his radical thinking.

Popular participation is one of the hallmarks of modern politics. So why have democracy and democratic norms generally failed to take root in the Theravada Buddhist countries of South and Southeast Asia? This book explores traditions of Buddhist political thought in Sri Lanka, Myanmar, Thailand, Laos, and Cambodia. Matthew Walton considers each country's trajectory towards independence, the controversial issue of monastic political engagement, the influence of other political forces, and persistent attempts to restrict participation, even in contemporary democratic states. He also contextualises this landscape within the Theravada Buddhist arguments for and against greater political participation, probing the dualistic understanding of human nature that questions ability to self-govern while valuing moral improvement through free action. Secular rationales in favour of democracy are unlikely to be effective unless they consider the logic of the Theravada moral universe. To move forward, South Asian democracy supporters must not only heed Walton's assessment of the region's politico-religious nexus, but also engage with the fundamental ambivalence he identifies in Buddhist perspectives on the legitimacy of mass participation.

Weber's claim that Buddhism is an otherworldly religion is only partially true. Early sources indicate that the Buddha was sometimes diverted from supramundane interests to dwell on a variety of politically-related matters. The significance of Asoka Maurya as a paradigm for later traditions of Buddhist kingship is also well-attested. However, there has been little scholarly effort to integrate findings on the extent to which Buddhism interacted with the political order in the classical and modern states of Theravada Asia into a wider, comparative study. This volume brings together the brightest minds in the study of Buddhism in Southeast Asia. Their contributions create a more coherent account of the relations between Buddhism and political order in the late pre-modern and modern period by questioning the contested relationship between monastic and secular power. In doing so, they expand the very nature of what is known as the 'Theravada'. Buddhism, Power and Political Order offers new insights for scholars of Buddhism, and it will stimulate new debates.

"I've studied politics my entire life. It's been because of my time working on this book that I've finally learned what's really important in politics." So says Melvin McLeod, editor of Mindful Politics, a book that transcends Right and Left, progressive and conservative, to get to the heart of what matters: how we can all make a positive difference in our complex political world. This is not your typical political book. It's not written at a fever pitch, it doesn't use a good/bad binary, and it doesn't tout partisan policies. Instead, this timely collection addresses the less-discussed but more important questions about politics: What insight does religion have to offer politics? How can we as concerned citizens move beyond the particulars of legislation and party affiliation, and take direct action? How, amid divisive and challenging times, can personal growth and effective advocacy take place together? In short, Mindful Politics offers the perspectives of 34 important authors and thinkers on how each of us, right now, can make the world a better place. McLeod includes essays and insights from some of the brightest, and most controversial, lights of Buddhism - and beyond. Included are: Thich Nhat Hanh Sam Harris (author of The End of Faith) The Dalai Lama Jerry Brown Pema Chodron Trungpa Rinpoche bell hooks Ezra Bayda Meg Wheatley ...and many more

By Marrying The Arguments Of The Activists With The Comparison Of Buddhist Writers, The Author Shows How We Can Instigate A Compassionate Revolution In Which The Only Casualties And Enemies Are Greed, Hatred And Ignorance.