Socially Engaged Buddhism For The New Millennium

These volumes are the culmination of sixteen years of research and engagement in the growing Socially Engaged Buddhist movement in Japan by the International Buddhist Exchange Center (IBEC) @ Kodosan in Yokohama, Japan. They follow its two publications dedicated to the Northeast Japan tsunami and nuclear disaster in This Precious Life: Buddhist Tsunami Relief and Anti-Nuclear Activism in Post 3/11 Japan (2012) & Lotus in the Nuclear Sea: Fukushima and the Promise of Buddhism in the Nuclear Age (2013). Volume II presents the new Socially Engaged Buddhist activities of 21st century Japan, a dynamic movement arising out of the social crisis of Japan's "disconnected society" (mu-en shakai). It focuses on five sub-movements in end-of-life care, suicide prevention, disaster relief and Buddhist chaplaincy, poverty and homelessness, and anti-nuclear activism and holistic development. An Afterword ponders the possibility of a new movement for gender justice. Volume I provides an essential presentation of historical themes and a comprehensive survey of Socially Engaged Buddhism in the modern era.

This book defends and articulates an “Engaged Buddhist” approach to economics as a response to the destructive effects of global capitalism. The author posits that Buddhist understandings of the distortions of greed, aversion, and ignorance can be read to apply not only to mental states but also to socio-political ones, and that such a reading suggests rational responses to current social and environmental challenges. The book proposes that we engage both “inner and outer” modes of transformation through which to free ourselves from our current human-made, dysfunctional systems: the former, by examining the workings of our own minds, the latter by criticizing and reforming our economic systems. Since traditional Buddhism provides few sources to build a Buddhist economic vision, this work brings together Buddhist notions of skillful practice, John Dewey’s pragmatic principles for social provisioning, and institutional economics. The author provides two case studies for experiments in Buddhist-based socioeconomic policies, Thailand and Bhutan. Of special interest is the implied parallel between worldviews emerging from modern socially-engaged Buddhism and Dewey’s notion of a human existential drive to shape the world in collectively beneficial ways.

For Jones the establishment of a definitive relationship between individual and society is central to the development of both engaged Buddhism and sociology. Here he tells readers how to bridge their spiritual practice to social action.

Socially Engaged Buddhism is an introduction to the contemporary movement of Buddhists, East and West, who actively engage with the problems of the world—social, political, economic, and environmental—on the basis of Buddhist ideas, values, and spirituality. Sallie B. King, one of North America’s foremost experts on the subject, identifies in accessible language the philosophical and ethical thinking behind the movement and examines how key principles such as karma, the Four Noble Truths, interdependence, nonharmfulness, and nonjudgmentalism relate to social engagement. Many people believe that Buddhists focus exclusively on spiritual attainment. Professor King examines why Engaged Buddhists involve themselves with the problems of the world and how they reconcile this involvement with the Buddhist teaching of nonattachment from worldly things. Engaged Buddhists, she answers, point out that because the root of human suffering is in the mind, not the world, the pursuit of enlightenment does not require a turning away from the world. Working to reduce suffering in humans, living things, and the planet is integral to spiritual practice and leads to selflessness and compassion. Socially Engaged Buddhism is a sustained reflection on social action as a form of spirituality expressed in acts of compassion, grassroots empowerment, nonjudgmentalism, and nonviolence. It offers an inspiring example of how one might work for solutions to the troubles that threaten the peace and well being of our planet and its people.

This volume is the culmination of sixteen years of research and engagement in the growing Socially Engaged Buddhist movement of Japan. Volume I provides an essential presentation of historical themes that make Japanese Buddhism so unique and hard to understand for even other Buddhists in Asia. Volume I also provides a critical and comprehensive survey of Socially Engaged Buddhism in the modern era, which for the postwar period has never been fully documented. Volume II presents the new Socially Engaged Buddhist activities of 21st century Japan, a dynamic movement arising out of the social crisis of Japan's "disconnected society" (mu-en shakai). These volumes are the third major publication of the Engaged Buddhism Project of the International Buddhist Exchange Center (IBEC) @ Kodosan in Yokohama, Japan. They follow its two volumes dedicated to the Northeast Japan tsunami and nuclear disaster in This Precious Life: Buddhist Tsunami Relief and Anti-Nuclear Activism in Post 3/11 Japan (2012) & Lotus in the Nuclear Sea: Fukushima and the Promise of Buddhism in the Nuclear Age (2013).

Socially Engaged Buddhism is an introduction to the contemporary movement of Buddhists, East and West, who actively engage with the problems of the world—social, political, economic, and environmental—on the basis of Buddhist ideas, values, and spirituality. Sallie B. King, one of North America’s foremost experts on the subject, identifies in accessible language the philosophical and ethical thinking behind the movement and examines how key principles such as karma, the Four Noble Truths, interdependence, nonharmfulness, and nonjudgmentalism relate to social engagement. Many people believe that Buddhists focus exclusively on spiritual attainment. Professor King examines why Engaged Buddhists involve themselves with the problems of the world and how they reconcile this involvement with the Buddhist teaching of nonattachment from worldly things. Engaged Buddhists, she answers, point out that because the root of human suffering is in the mind, not the world, the pursuit of enlightenment does not require a turning away from the world. Working to reduce suffering in humans, living things, and the planet is integral to spiritual practice and leads to selflessness and compassion. Socially Engaged Buddhism is a sustained reflection on social action as a form of spirituality expressed in acts of compassion, grassroots empowerment, nonjudgmentalism, and nonviolence. It offers an inspiring example of how one might work for solutions to the troubles that threaten the peace and well being of our planet and its people.

Despite our fitful attempts over decades at reform, the global financial system seems caught in cycles of boom and bust, instability, and scandal. In this timely new book, Joel Magnuson builds on the classic works of E. F. Schumacher and other kindred spirits to provide a Buddhist economics perspective on this recurring pattern, and offers new possibilities for real change. The book centers on the belief that greed, aggression, and delusion (Buddhism’s “three poisons”) are embedded within our financial institutions and that they perpetuate the continued widespread attachment to endless economic growth and financial accumulation that are responsible for social and ecological malaise. Arguing that mainstream economics fails to adequately address this cycle, Magnuson presents a new framework of Buddhist economics, helping readers gain a deeper understanding of current economic problems and offering a course toward genuine wellbeing.