{"id":5476,"date":"2025-03-18T20:22:16","date_gmt":"2025-03-19T00:22:16","guid":{"rendered":"https:\/\/blogs.dickinson.edu\/buddhistethics\/?p=5476"},"modified":"2025-03-18T20:22:16","modified_gmt":"2025-03-19T00:22:16","slug":"buddhism-and-nonviolence-in-the-contemporary-world","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2025\/03\/18\/buddhism-and-nonviolence-in-the-contemporary-world\/","title":{"rendered":"Buddhism and Nonviolence in the Contemporary World"},"content":{"rendered":"
ISSN 1076-9005
\nVolume 32, 2025<\/h6>\n

Buddhism and Nonviolence in the Contemporary World<\/h3>\n

Jay L. Garfield
\nSmith College
\nHarvard Divinity School
\nUniversity of Melbourne
\nCentral Institute of Higher Tibetan Studies<\/p>\n

This essay is not a disinterested analysis of Buddhist doctrine, but an unapologetic exposition of the implications of that doctrine for ethics and political action in the contemporary world. To understand a Buddhist analysis of nonviolence in a way relevant to our contemporary life, it is first important to understand how violence manifests in the contemporary world. Second, we must develop a recognizably Buddhist analysis of that violence and its causes. Third, we must examine how a Buddhist ethical framework determines our responsibilities as agents in the context of that violence and a path to its eradication. Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

ISSN 1076-9005 Volume 32, 2025 Buddhism and Nonviolence in the Contemporary World Jay L. Garfield Smith College Harvard Divinity School University of Melbourne Central Institute of Higher Tibetan Studies This essay is not a disinterested analysis of Buddhist doctrine, but an unapologetic exposition of the implications of that doctrine for ethics and political action in … Continue reading Buddhism and Nonviolence in the Contemporary World<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[333301],"tags":[2647,333276,2693,2702,2646,1145,881],"class_list":["post-5476","post","type-post","status-publish","format-standard","hentry","category-volume-32-2025","tag-ahimsa","tag-ambedkar","tag-compassion","tag-engaged-buddhism","tag-non-violence","tag-violence","tag-war"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-1qk","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5476","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=5476"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5476\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=5476"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=5476"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=5476"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}