Western Buddhism as an Immature Tradition
There are Buddhisms for all four cardinal directions: Southern Buddhism, Northern Buddhism, Eastern Buddhism, and Western Buddhism. Southern Buddhism is the Buddhism practiced in Sri Lanka, Myanmar, and Thailand. The term “Northern Buddhism” either covers everything else, or only refers to the Buddhism practiced in Tibet and Mongolia. In the latter case, Eastern Buddhism is the Buddhism found in Taiwan, Korea, Japan, China, and Vietnam. In the two-way North/South distinction, India is part of Northern Buddhism. In the three-way North/South/East distinction, on the other hand, India is missing, indicating that this isn’t a classification of historical Buddhisms. However, while Buddhism...
Buddhism and the State: Rājadhamma after the Sattelzeit (New Paper)
Published today in the Journal of Buddhist Ethics. abstract — Rājadhamma is a list of ten royal virtues or duties that occurs in the jātaka tales and that has been influential in Southeast Asian Buddhist political thought. Like pre-modern political thought in Europe — that is, thought before the Sattelzeit — Buddhist political thought lacks a concept of the “state” and is concerned with kings and similar rulers. Here I propose a modernized interpretation of rājadhamma as virtues/duties of the state. The full text (in pdf format) can be downloaded here.
Western Buddhism and the New Age
Western Buddhism has been heavily influenced by the New Age movement. In online forums it is common to encounter nominal Buddhists proclaiming New Age beliefs that are alien or even antithetical to Buddhism. Adherents of such ideas rarely seem to be aware of those ideas’ origins, however; nor of their problematic nature from a Buddhist point of view. And even less rarely will they self-identify as followers of the New Age. The latter is typical, however. As Margrethe Løøv remarks in a recent book about the New Age movement, “very few people actually denote themselves New Age — the preferred...
What does it mean to be a Buddhist?
In “What Does it Mean to Be a Marxist?”, Norman Geras distinguishes “three meanings of ‘being a Marxist’”: personal, intellectual, and sociopolitical. He writes that “for someone to be a Marxist, in the first – personal – sense …, he or she must (a) subscribe to a significant selection of recognized Marxist beliefs and (b) describe him or herself as a Marxist”. About the intellectual meaning he writes that “a person can work – as writer, political publicist, academic, thinker, researcher – within the intellectual tradition begun by Marx and Engels and developed by later figures”, and about the sociopolitical...
“Protestant Buddhism”
The term “Protestant Buddhism” was introduced in 1970 by Gananath Obeyesekere to describe a development in Ceylonese Buddhism that started with Anagarika Dharmapāla almost a century earlier. The notion was further developed in a 1988 book he co-authered with Richard Gombrich, but variants of the term have also been used outside the Ceylonese (Sri Lankan) context – in reference to certain trends in Western Buddhism, for example, as well as to the switch from “self-power” 自力 jiriki to “other-power” 他力 tariki in Japanese Pure Land Buddhism. The term is also sometimes used in a more general sense in reference to...
Can an Anarchist Take Refuge?
The first of the Bodhisattva vows is to liberate all sentient beings (from suffering) and it isn’t a stretch to include sociopolitical liberation in that goal. It shouldn’t come as a surprise, then, that Buddhist anarchism has been a small, but persistent undercurrent within Buddhism and anarchism throughout the 20th and 21st centuries. One may wonder, however, whether it is really possible to be both a Buddhist and an anarchist, although this very much depends on the definitions of “Buddhist” and “anarchist”. The term “anarchism” suggests that an anarchist opposes or rejects (ἀν-) (coercive/opaque) power/authority (ἀρχή) and the institutionalization thereof...
Buddhism, Marxism, and Negating Self-centeredness — Preliminary Remarks on the Philosophy of Neville Wijeyekoon
summary — In 1943, S.N.B. (Neville) Wijeyekoon published a book under the pseudonym Leuke aiming to compare Buddhism and Marxism. It starts out doing so indeed, but the second half of the book presents his own philosophy focused on achieving mental harmony by negating self-centeredness through “merging one’s self in social welfare”. Wijeyekoon’s wrote two more books, and in one of those he further developed aspects of this idea, while eliminating the overt Buddhist and Marxist influence. This long blog post summarizes and comments on two of Wijeyekoon’s books (namely, his first and third). I do not have access to...
Atrekic Buddhism
To be clear, atrekic Buddhism is not a variety of Buddhism. It’s not un-Buddhist either, I think, but we’ll get to that later. The term “atrekic Buddhism” works in a similar way as “methodological anarchism” (famously proposed by Feyerabend) or “metaphilosophical anarchism”. The latter is a – more or less – anarchist approach to doing philosophy. It isn’t anarchism per sé (i.e., anarchism as political ideology), but can be thought of as something like anarchism about philosophy. That said, it could be argued that (political) anarchists should also be metaphilosophical anarchists (but not necessarily the other way around), which doesn’t...
Pop-Stoicism as Ideology
Stoicism was a school of Hellenistic philosophy founded by Zeno of Citium around 300 BC. Stoic philosophy consisted of logic, (meta-) physics, and ethics. There has been a bit of an upsurge of interest in stoicism recently among widely different segments of society, ranging from right-wing extremists and male supremacists to Secular Buddhists and self-help gurus. Typically, this resurgent “stoicism” ignores most of Stoic philosophy and focuses on a simplified version of selected ethical doctrines. (And that selection, moreover, depends on the interests of the group that does the selecting.) The most prominent doctrine of this “pop-stoicism” is the idea...
Is Secular Buddhism Possible?
The question whether secular Buddhism is possible might seem absurd at first. Varieties of what has been, or could be called “secular Buddhism” have been around for well over a century, and there is a sizable group of people who consider themselves “secular Buddhists”. So, of course, “secular Buddhism” is possible. So, let’s be a bit more precise. My question is not really whether there are “things” (in a rather broad sense of “thing”) that could be or have been called “secular Buddhism”, but whether there could be something that is genuinely secular and simultaneously genuinely (a variety of) Buddhism....
A Note on the Pāli Canon
(Originally posted on April 27. Major revisions on June 3, 2022.) In chapter 5 of A Buddha Land in This World, I wrote that until the sūtras in the Pāli canon were written down they were recited in periodic meetings of monks, but we have no consistent evidence about the nature, form, and frequency of these meetings, nor about how reliable this process was. However, when I reread this, I wasn’t entirely happy with this sentence because it seems to suggest that I think that oral transmission is the biggest problem for the authenticity of the content of the Pāli...
A Buddha Land in This World (New Book)
My new book, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism, has just been published. Here is the abstract/back cover blurb: In the early twentieth century, Uchiyama Gudō, Seno’o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a “radical Buddhism” seriously, A Buddha Land in This World: Philosophy,...