ISSN 1076-9005
Volume 31, 2024
From Metaphors to Life in Tibetan Settlements and Back Again: Space, an Important Factor for Resilient Response to the Suffering Caused by Armed Conflict
Diane Denis
Rangjung Yeshe Institute, Katmandu University
This paper is concerned with the interface between Buddhism and humanitarian principles in the context of the forced displacement of civilians due to armed conflict. It seeks to highlight how humanitarian activities can be informed by a resilience-oriented language and by its landscape of dignity. At issue are not only the repercussions of wartime violence, but also the problems of how we conceive the harm done and its effects, and how we account (or not) for resilient responses. By drawing on the spiritual, philosophical, and psychological insights of Tibetan Buddhist textual traditions, some effects of violations of international humanitarian law (IHL) are addressed. Inspired by Lewis’s ethnographic research in Tibetan settlements, this paper focuses on the metaphor of space and related life-enhancing “technologies.” In so doing, it also contributes to the discussions over some of the potential problems with the trauma/victim narrative as addressed by sociologist Fassin. The main aim is to contribute to scholarly discussions on forced displacement, and to inform aid agencies and policy-makers who can contribute to lessening the suffering of all those who may be involved or unwillingly caught in armed conflict.
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Volume 30, 2023
Legal Reasoning About Displacement and Responsibility: A Dialogue Between the Buddhist Monastic Discipline and IHL
Christina A. Kilby
James Madison University
Civilian displacement is a common consequence of armed conflict with grave humanitarian implications. In this article, I analyze Buddhist codes of monastic discipline in order to illuminate how these legal traditions have reasoned about the significance of home and the harms of displacement. I then bring my findings into conversation with the legal reasoning that international humanitarian law (IHL) requires of parties to armed conflict whose decisions may result in displacement of civilians. I argue that both IHL and the Buddhist monastic codes take into account responsibility for the causes of harm, for direct harm, and for the reverberating fallout of harm. By exploring the ethical values and reasoning habits that these two traditions hold in common, Buddhist actors—in military and civil society—may strengthen their commitment to prevent displacement and to protect displaced people and their hosts during times of conflict.
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Volume 30, 2023
Buddhist Violence and Religious Authority: A Tribute to the Work of Michael Jerryson. Edited by Margo Kitts and Mark Juergensmeyer. Sheffield, UK: Equinox, 2022, vi + 187 pages, ISBN 978-1-80050-101-0 (hardback), $75.00, 978-1-80050-102-7 (e-book), $75.00.
Reviewed by Marte Nilsen
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ISSN 1076-9005
Volume 28, 2021
Aquinas and Mipham on Military and Punitive Violence: A Tribute to Michael Jerryson
Damien Keown
Goldsmiths, University of London (Emeritus)
The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Buddhism now faces the challenge of explaining how the pacifist spirit of its teachings can be reconciled with its well-documented recourse to military and punitive violence. Buddhism is not the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
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Volume 28, 2021
If You Meet the Buddha on the Road: Buddhism, Politics, and Violence. By Michael Jerryson. New York: Oxford University Press, 2018, 240 pp., ISBN 978-0-19-068356-6 (hardback), $115.00.
Reviewed by Manuel Litalien
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ISSN 1076-9005
Volume 25, 2018
Prolegomenon to Thinking about Buddhist Politics
André Laliberté
University of Ottawa
Introduction to a special issue of the Journal of Buddhist Ethics: “Buddhism and Politics.”
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Volume 25, 2018
Prison and the Pure Land: A Buddhist Chaplain in Occupied Japan
Melissa Anne-Marie Curley
Ohio State University
In November 1945, the United States military took over the use of Tokyo’s Sugamo Prison in order to house those charged by the Allied Powers with war crimes. For close to three years, Hanayama Shinshō served as the prison’s volunteer Buddhist chaplain, attending thirty-six executions. Hanayama did not protest the imposition of the death penalty but this essay argues that in his work as chaplain he nonetheless resisted the carceral logic shaping life and death inside Sugamo by mobilizing the ritual and narrative repertoire of Pure Land Buddhism. In Hanayama’s framing, Sugamo was a site of liberation as well as confinement, affording the condemned a unique opportunity to reflect upon the past and commit themselves to a different future, even in death. As Hanayama tells it, the peace discovered by the dead was an absolute peace, transcending politics; he also insists, however, on a connection between this absolute peace and the ordinary peace that the living might hope to secure. The article concludes with a consideration of the political and ethical implications of Hanayama’s reading of the dead as having “found peace” in light of larger conversations about how best to remember—or forget—the nation’s dark past, and what it means to share responsibility for crimes against humanity.
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Volume 25, 2018
Is a Buddhist Praxis Possible?
Charles R. Strain
DePaul University
The question that forms the title of this essay may well evoke an instant response: “Of course, why not?” This answer assumes a vague and quite elastic understanding of praxis. Latin American Liberation theologians saw praxis, to the contrary, as arising from a dialectic of critical reflection and practice. Following the example of Liberation Theology, this paper argues the thesis that the pieces of the puzzle of an adequate critical reflection on Buddhist praxis exist but they have yet to be put together into a Buddhist theory of political transformation akin to any number of Liberation Theologies. The following definition of praxis serves as a heuristic device to examine engaged Buddhist theoretical contributions to a Buddhist praxis: Praxis is action that is: (1) symbolically constituted; (2) historically situated; (3) critically mediated by a social theory; and (4) strategically and politically directed. After examining each of these components in turn, the article concludes by asking what might be the “vehicle” of a distinctively Buddhist praxis.
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Volume 23, 2016
Inaugural Conference on Buddhist Ethics
Daniel Cozort
Dickinson College
A report on the Conference on Buddhist Ethics held at Dickinson College, Carlisle, Pennsylvania, on June 14-16, 2016.
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Volume 23, 2016
Buddhism and Violence: Militarism and Buddhism in Modern Asia. Edited by Vladimir Tikhonov and Torkel Brekke. New York: Routledge, 2013, 264 pages, ISBN: 9780415536967 (cloth), $125.00.
Reviewed by Kendall Marchman
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Volume 22, 2015
The Prophet and the Bodhisattva: Daniel Berrigan, Thich Nhat Hanh and the Ethics of Peace and Justice. By Charles R. Strain. Eugene, OR: Wipf & Stock, 2014, ISBN 978-1620328415 (paperback), $32.00.
Reviewed by Peter Herman
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Volume 21, 2014
Battlefield Dharma: American Buddhists in American Wars
Robert M. Bosco
Centre College
The Internet has become a space for today’s American Buddhist soldiers to think through difficult ethical questions that cannot always be resolved on the battlefield. I argue that this emergent cyber-sangha of American Buddhist soldiers signifies the arrival of an important new feature on the landscape of American Buddhism. As Buddhism integrates ever more deeply into American life and collective consciousness, it forms links with American conceptions of national security, military values, and America’s role on the world. When viewed in the larger social and cultural context of American Buddhism, the development of this cyber-sangha represents a new generation’s answer to the predominantly anti-war Buddhism of 1960s and 1970s that continues to define Buddhism in the public imagination. We are thus beginning to perceive the faint outlines of how American Buddhism might be changing—accommodating itself, perhaps—to a new post-9/11 nationalism.
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Volume 21, 2014
The Role of Deterrence in Buddhist Peace-building
Damien Keown
University of London, Goldsmiths
This article proposes that military deterrence can be a legitimate Buddhist strategy for peace. It suggests that such a strategy can provide a “middle way” between the extremes of victory and defeat. Drawing on evidence from the Pāli canon, notably the concept of the Cakkavatti, it argues that the Buddha did not object to kingship, armies or military service, and that military deterrence is a valid means to achieve the social and political stability Buddhism values.
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Volume 20, 2013
The Range of the Bodhisattva: A Mahāyāna Sūtra. Translated by Lozang Jamspal. New York: American Institute of Buddhist Studies, 2011, ISBN 978-1935011071 (cloth), $42.00.
Reviewed by Stephen L. Jenkins
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Volume 20, 2013
Some Problems with Particularism
Damien Keown
Goldsmiths College, University of London
This article suggests that due to a restricted understanding of the nature and scope of ethical theory, particularism discounts prematurely the possibility of a metatheory of Buddhist ethics. The textual evidence presented in support of particularism is reconsidered and shown to be consistent with a metatheoretical reading. It is argued that writers who have adopted a particularist approach based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz in her study of just war ideology in Sri Lanka—have failed to give a satisfactory analysis of the moral dilemmas they have identified. Although particularism rightly draws attention to stories as important sources of moral data, it fails to disprove that the diversity of such evidence can be explained by a single comprehensive theory.
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Volume 19, 2012
Imperial-Way Zen: Ichikawa Hakugen’s Critique and Lingering Questions for Buddhist Ethics. By Christopher Ives. Honolulu: University of Hawai’i Press, 2009, x + 274 pages, ISBN 978-0-8248-3331-2 (hardcover), US $52.00.
Reviewed by Douglas Ober
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Volume 19, 2012
If Intention Is Karma: A New Approach to the Buddha’s Socio-Political Teachings
Ven. Pandita (Burma)
University of Kelaniya, Sri Lanka
I argue in this paper that early Buddhist ethics is one of absolute values and that we can consistently use those absolute values to interpret some early teachings that seemingly show an ethic of context-dependent and negotiable values. My argument is based on the concept of intention as karma, the implications and problems of which I have also discussed.
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Volume 18, 2011
Buddhist Warfare. Edited by Michael K. Jerryson and Mark Juergensmeyer. New York: Oxford University Press, 2010, xi + 257 pages, ISBN: 978-0195394839 (paper); US $29.95.
Reviewed by Henry M. Schliff
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Volume 18, 2011
The Buddha and the Māgadha-Vajjī War
Ven. Pandita (Burma)
University of Kelaniya
According to an account recorded in Mahāparinibbānasutta, the Buddha had to meet a royal minister named Vassakāra when King Ajātasattu ordered the latter to visit the Buddha and inform him about the king’s plan to subdue the Vajjīs. After hearing Vassakāra, the Buddha spoke on seven Conditions of Welfare (satta aparihāniyā dhammā), which would ensure the prosperity of the Vajjīs as long as its citizens observed them. Vassakāra shrewdly inferred from the Buddha’s discourse how to defeat the Vajjī people and later actually forced them into submission. Regarding that event, there are some perplexing questions:
- Why did King Ajātasattu choose to consult a wandering ascetic on a significant matter of state like fighting a war?
- Vassakāra discerned how to defeat the Vajjīs from the Buddha’s exposition of the Seven Conditions of Welfare. So did the Buddha intend to help Ajātasattu defeat the Vajjīs? If not, what was his purpose in expounding the seven Conditions of Welfare to Vassakāra?
- If the Buddha really did not accept any kind of violence, as the tradition would have it, why did he not openly speak against it?
This paper will attempt to answer these questions and will argue, in the conclusion, that this event shows the Buddha’s disapproving attitude toward a political role of the Buddhist Order.
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Volume 15, 2008
Buddhism, War, and Nationalism: Chinese Monks in the Struggle against Japanese Aggressions, 1931-1945. By Xue Yu. New York: Routledge, 2005, xiii + 278 pages, ISBN 0415975115, US $85.00 (cloth).
Reviewed by Brooks Jessup
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Volume 13, 2006
Introduction to “Zen Social Ethics: Historical Constraints and Present Prospects”
Taigen Dan Leighton
Institute of Buddhist Studies
This collection of papers is from a panel organized by Chris Ives for the Ethics Section of the American Academy of Religion meeting in Philadelphia in November, 2005. As Chair of that panel I offer this brief introduction. The topic addresses a clear concern, apparent to scholars but also to many practitioners, about the problematic approach to ethics of the Zen Buddhist tradition and the place of ethics in its modern context. One major impetus for this concern is the challenge to Japanese Zen from Brian Victoria in his Zen at War, and the revelation of the active support by eminent Zen figures for Japanese militarism and jingoism before and during World War II. One assumption of these papers is that Zen’s historical ethical failings may be symptomatic of internal problematics in the very structure of Zen philosophy and discourse, perhaps more heightened in its interface with the West and modernity.
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Volume 13, 2006
In Defense of Dharma: Just-war Ideology in Buddhist Sri Lanka. By Tessa J. Bartholomeusz. London: RoutledgeCurzon, 2002, 209 pages, ISBN 0700716823 (paper), US $37.95.
Reviewed by Annewieke Vroom
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Volume 11, 2004
Zen War Stories. By Brian Daizen Victoria. London and New York: RoutledgeCurzon, 2003. Pp. 268+xviii. Paperback. ISBN: 0700715800.
Reviewed by David Loy
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Volume 10 2003
From Vulnerability to Virtuosity: Buddhist Reflections on Responding to Terrorism and Tragedy
Peter D. Hershock
East-West Center
Here, I want to reflect on how we—both privately and publicly—have been responding to the horrific events of September 11. The declared war on terrorism—a central part of our public response—has not ended, but has instead spread and intensified. Along with this, our “enemies” have multiplied. Parents, sons, and daughters continue to be killed, sacrificed singly or in small groups, by the dozens, or—as in Bali on October 12, 2002—by the hundreds. My intention is not to analyze the complex geopolitics of the “war on terror.” Neither is it to critically assess either specific policy decisions or their effects on the quality of daily life and civil liberties. Instead, I want to offer some general observations about terrorism and tragedy and then, from a Buddhist perspective, to begin reflecting on our broad strategies for responding to them and to the realization of our individual and collective vulnerability.
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SSN 1076-9005
Volume 10 2003
Bath Conference on “Buddhism and Conflict in Sri Lanka”
Theravāda Attitudes Toward Violence
Dr. Mahinda Deegalle
Recording, Translating and Interpreting Sri Lankan Chronicle Data
Bhikku Professor Dhammavihari
Response to Ven. Prof. Dhammavihari
Prof. Heinz Bechert
The Buddha’s Attitude Toward Social Concerns as Depicted in the Pāli Canon
Dr. Mudagamuwe Maithrimurthi
An Analysis of the Selected Statements Issued by the Mahanayakas on the North-East Problem of Sri Lanka
Ven. Akuratiye Nanda
The Place for a Righteous War in Buddhism
Prof. P.D. Premasiri
The Role of the Sangha in the Conflict in Sri Lanka
Prof. Asanga Tilakaratne
Buddhism, Ethnicity, and Identity: A Problem of Buddhist History
Prof. Gananath Obeyesekere
ISSN:1076–9005
Volume 6, 1999
In Defense of Dharma: Just-War Ideology in Buddhist Sri Lanka
Tessa Bartholomeusz
Florida State University
Sri Lankan Buddhists avail themselves of a variety of Buddhist stories, canonical and post-canonical, to support their point of view regarding war. And because there are no pronouncements in the stories attributed to the Buddha or in those stories told about him that declare unequivocally and directly that war is wrong, the military metaphors of the stories allow for a variety of interpretations. Some Buddhists argue that the stories directly or indirectly permit war under certain circumstances, while others argue that war is never acceptable. Whether they justify war or not, these Buddhists engage the stories, sometimes the very same ones, to argue their points of view.
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Volume 5 1998
Zen at War. By Brian (Daizen) A. Victoria. New York & Tokyo: Weatherhill, 1997, xii + 228 pages, ISBN 0-8348-0405-0, $19.95.
Reviewed by Fabio Rambelli
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