.-r'.

{,'
Y

PEACE AND BUDDHISM

by

Johan

Galtung

Universit6
Nouvelle
154 Rue de To1biac,
Paris
75O13
h'6hrrltr\r

tqx\

Transnationale

introduction:

In
there

order

but

ra l L rrrr 1_
!srq
Y

i na

thinking

or

Y
1\

shall

do at
l .r a i

nn

concrete

Thus,

theories,
extent

high

l-evef

S OC i al

do not

intend

peace
the

necessarily

peace
the

a point

as

has

something

sense

connote

of

the
point

basic

compiexity

thinking
the

number

point

more

fill

the

f:ee!L
rta iqf,rr
n
u

the

most

of

rn
sat

of

be that

space

).

the

order

And thrs
present

the
rather

in

than

tWO

interaction

ter:m

links

system

of

this

qrrvur
nr:cq
al I i a

takes

A "sunm,itmeetingr"

them

A
rF
ci!E

is

in

sense,

th"

of

The

but

irigh

and many

underlying
to

crystallise,
on one

connecr
way

..\L tllat

poised

af f airs

++a A
7
pf r i LLgu

quite

no ronger

to

fact

in

messy.

interaction
tend

state

not

concentration

h^^n e g+.i
a L,,^r v e

but

that
taken

tends

but
li nr r

shal l

components,

themi3)

the

does

something

between

in

ti-:eir-power

simply

pej orative

smalrer,

theory

a large

insight;

here

like

any

orderly,

to

obviously

simple

that

policies,

centI.e
ut

ies: . Rarher,

theor

m :i nl r r

nc.--l Fr
yu.I/E!

elite,

moment the

^r ! t^11
or
e,.

power

of

and wielding

possi-bilities

very

W hen

the
Lrtg

many and drverse

( super- powers ) and within

Ieaders

some

disharmony

in

Orient(.I)

entfspv,

and the
or

conf lict
aS

the
the

sounds

the

^' ^r
ano

may look

them

balance

one very

becomes

types

or

Buddhism.

nr
v!

L,

in

interaction

of

^*rl.' 1!
or

i on -

the

systen:

pronounced,

tttneq
uJ ; : s o

system

ari

messiness

total

bat-tl-e.
o ol

is

would

rusrr

nor"rr.t,

Disorder

ties

some

and then

abstraction,

j dan+

of

do with

"d,isorde r"!')

the

of

peace

idea.

of

and dj-verse

to

not

then

elites'monopolising

departure

of

Y,

harmony

discuss
A
nn
vvv

theories

have

Lo present

idea

philosophy

prevalent

the

interest
of
fhar .r ;r :- ot
"".-'t
'riot
but

very

a question

is

about

to

tho
.r]u

in

particularly
are

not

politrcs.

Cfe
Va ]_ e n t
L

these

Of

there

and take

a f airly

= r lr r

format,

r ^z i 1- h

f ie l

l :r:C i .-'l i ti S I.r,'

X and Y.

r fina
vcfrv.^+

th e

ai td

cert-ainly

conflict,

or

that

contemporary

n:-l-inrr'l

s ome th inking

r\
l l eac e

'1

is

a good

lue
.r a

between

follow

i rrra=na

Whenever

r \r
rmttqy

then

X,

shafl

fiflo

ntndr
rs|,u

i +
IL

irrelevance,

simply

fh p

Vr ,

"peace".

which

rr l

compatibilitv

about

of

:nd
qllu

r r cof

+^^
Lvt/re

the

methodology

\zar \7

about

ideas

explore

to

a general

is

original,
nf
v!

Some commentS on

is

:n:i

agarlr>L

for

known

n^+

cuqur,
er-h

as
n
th o r
vLrrEt,

place

between

the

leading

powers

only

between

the

leaders

( super-

is the typical

exarple.

point

An: r r Ji ncf
nYqr

would

This

+Lr
h r aL=+

like

to

consider

that

not

as peace

socret-ies,

peace

the

world.

factors

links

In

capable

of

letting

them

play

constantly

but

two

gambl e

as

current
today

easily

diversity

and

l .q

-LL-l ,

of

but

even

T'..i+1^
^. . i- - . . i- = ; ^- , - r
virLr{
Javltt!rucJtL

qv
s l- em
i th
r/
wrLrr
- rLLrrrt - w

used

.,\^

to

nnrrn{- rr)
v v qr r

u!

e f f o rtsLr

f/,

/ nO liCieS

destroy

the

to
Lv
ar e

other

one

theory,

lead
not

Only
do
thcy

own society;

r ^C e

-.,-.r^i^-.r^

system

haS

it

only

r h^ llrtcor:,e seefits al'",'a.r.zs

to ]rc arrns raceg

whole

world

not_ only
aLtcl

hpfr3pg11
-&L:Je\

togethaa.('l)
our

arms,

to

the

1-ypc d.or:inatesscr:iety,

h:'
l
ua!qIIUU
-h^^

OffenSiVe

ba S i S

forth,

is

worfd

with

human bej_ngs;

that

from

and West

i tS

aS

dominate

social

is

war

bringing

contro]vr.ofepfi
?ot'
LLrL^nvuYrr
/

not

East

with

W hi C h

vvrru!vr

On

peace

of

both

iLrt'-uLt9rl
-l rr^nrrn-.l i S
l V r,i -ti 6-c1j e
JyrrLJrL'Jrr

5yt.LJf\J)_L5

side,

other,

addition,

compatible

ancf "capitaiisrn"

baSed

intO

would

their

clef iciLs
--^r

and

to

each

in

image

.,rhcrr oile

cllIL:

leads

SyStemS,

they,

diversity,

of

"socialism"

themselves

this

same time

prz6l
ri nVL
L-VUf

^1n
v(lr1

human beings,

it

and material-istic

harmful

. ' r . . : , . ^. ^. -!..:,

r-s!rv!

h:l

the

value

ecological

with

Several

of

were

it

have

to

L,IVC_,_5ILy

sucn

r.'nrra rrar

at

l-ead to

" socialisn.").

ana'l nni nr 'l

5p{rvE)
- - .- ^ ^ -

e.g.

partsr

if

interactive

fragmented

level

inside

level

dogmatic

the

- :^ .. ' .
.-,t)LrI

ct-LUIle.
^^^
-

drverse

as

trying

sense

rrnna^accirt'
.WUI
.,^-

of ten

same time

There is no

the

symbiosis;

simple-minded,
the

f ha

r nr r ina

nOt

how differentthis

at

peace

about

dacf

Even

type,

(the

level

(and

theory

sociaf

seen

reallty.
think

n
e *ttra
rru
uq!

excell-ent

diversity

within

interacting

it

common

mature

social-

to

and

be two

rich,

betWeen
has

theory

one

to

world

the

COexiStenCe

that

is

parts

has

soc:-ety

would

SoCietieS,

the

It

symbiosis

inclinations

And at

Soviet

on only

It

at

with

evolving.

practise

not

this

the

to

within

peace:

for

nature

At

willing

nature.

and

several

image.

as peace

seem to

lead

and understood

above)

woufd

together.

an1- irra naaceful

|--"

between

there

eVen faSCinating

parts

different

In

is

humans,

conditions

above ) .

one

also

nature,

mentioned

developing

q!!JLfv,

that

and with

of

aqc noqq
v ..v v e

an alt-ernative

but

spaces

humans this

n l rrr: I i ct. i n

+^

space

necessary

mentloned

ly,

naaaal
F _* _

be discussed

to

four

types

In

brief

l',uman beings

are

the

balance.

has

all

varr r

immediately

-Ln the

that

(between

very

amono nations,

within

be understooo

ttnnF
F 1.'e
utr uuquu

ur
^f

sketch,

presupposes

image

only

i m- ,.^
Ilila9c

becomes

^t

(JL

(armS

defend
because

wa r l i ke

n.)r^rpr n
. ) 'l i r - r!ies.
tJUIIU
yvwgr

that

Ca n

one's

own

the

other

be

side

cannot

that

the

possibly

must

to pr-it it

bright,

I
as

mind,

shafl

try

to

is

our

as possible.

told
is

that

something

prospects

We all-

are not too

not peace structures-

war structures,

stro
the

is

buddhism

in

its

system

way of

}ooking

peace

point

this

by

In

the

that,

to

burddhism.

major

complex

explore

part:

second

the

highly

dynamic,

of

as briefly

t.r..(5)

And that

war.

.q4y proportion
\/)
Hence, our

of

are

only]'

to

assurances

the
(bl

we are building

comes closest

type

move on to

then

a whofe,

lead

mildl.r.:

n'/enty

Br-lddhisr',

invariably

place.

take

not

whether

purposes

war

a nuclear

certain

"defensive

predicament

our

know that

.i,

almost

races

situation,

simply

for

arrns are

And arms

know for

of

belief

at

the

world

just

theory
dividrng

to

world
my

the

indicated.

it

into

parts:

two

twenty

points
in buddhism in the sense that
strong
they are hiqhly
'
ir^'e
pursuits
u u rrrP ctL -+
aur
of peace,
active
with
and six weaker points,
in

the

next

(I )

Very

basic

soul.

in

It

that

does
unity

not
with

and with

nature,

micrhf
rttIYIru

in

What

mn
Ai
:+ aA
l ttcuaqLsu

buddhism

one may use

in

(by

s av
JqJ

tho
Lr lE

that

wards and forwards

in
| ^^
(as
distinguished
from

time

an individual-

involved

f or

soul

in

is

the

nc

\/erv ..*r^.
hioh lerzel of
^
past r pre sflt and f uLure,

to
the

identif
^-entif
even

ication
unity.

in

unique,

certainly
short
across

naLion

and class)

God (more

Jul- ryrsna

nature,

principle

of

ernatta

| -rr

\
),

(if

and back-

;:arma and re-birth

transmigration

the

or

downwards

non-human

vrhere

doctrine

al ive
evervthino
"rr.ryahir^,
:.natta shouf d in principle
with

^IrylIruJ
^ ;6 tq

j
nl r- t_L5Ll
r= -i
Ll
_dl
- .| -l.iL L y

nf
ur

everybody,

of

or only anin',als.

i duLrrLIL
e n i _ i . t r ; ^ ^IUqLault
!r^-

to

(B)

occidental

fLl lho
s

ur r
^n

Thus,

concept

srmething

biospherer

Christ

concept
).

the

christianifv

aII)

Hindu

by

ulMourqrt!LJ

Jesus

through

souf

transnationally,

only

donondi
ugy
Er r ufr r 9

at

out

strong,

as

race;

extencl.s in space to

expression

the

"soul"

are,
and

Itr

via

Chtr
nh
ur
r urrull,

identity

they

w
wlrg!g
here

rufe

not

The anatt-a doctrine

necessarily

tLrrqL
haf

is

lndividual

gender

d9,

here aircl nclro

hr
pl z

out

no individual

occidentaf

a transpersonal

wherever

and not

ner hans

the

of
does

to an

ruled

is
and

unity

Pg!IrqyJ

this

and particular.

borders

froir iniivicjua-Is
I a
cc
fE
>>

level.

humans,

afl
of

One

correspond

out

any kind

vIIg

nngirt

detachable
rule

doctrine

that

out

individualism,

on

specific,

the ;natta

be pointed

a collective

emphasis

the

is

buddhism

should

something
at

end, then,
I shal1 try
to draw
presented.
and
peace
of
buddhisrn
the images of

relating

balance,

At

section.

makes
in

uuyn

ho nit.fod
hi m,

sees

(a reason

animals
be

in

seen

nnlrr
of

t-rrzinc

and the

others

the

maximise
Within
as

hiS

ana.tta doctrine

the

norm not

a si mple

hurt

n AAr-F-h rli

em.atic

I di no -

non-viol-ent

Ahimsa-

it

(in

lL-ho
rrE

(not)

be seen
are

In

as"compassiorl'.
but

al-so

(The

other

sale

and making

life

and

f he

noi

buddhism

four

nf

nf

there

positive
(L2\
rel-atl_ons.
for

feel

deeds
of

are

weapons

good

of

abstaining

r zi o r ^ r

is

of

n
ce ce
IJeqvv

a basj-s

peace I

:l 'l
Aff

nfI
U

one

sexual

i"

tr

def.t-t"611)

defensive

is

flLl- rl E:l
oa tt

taken

r af L i rrp
rnor
r eYqufv

should

also
general,

in

the

five

alI

only

would

everywhere.

i c.

the

exclude

control

of

sexuaf

carefulness"
From

carelessness).
.i n,rnrf
l r ,l w r

negative

:nt.

L Gr L

"

f rom

abstarn

beings,

that

translatabf

and"mindfulness,

j-b

shoufd

deeds

metta-karuna,

which

truth"

for

are

misconduct

not

should

negligence,

only

world

Thc pancha-shila

arr"*

+-i
-\i c
L - l l IJ

highly

is

formul-ation

towards

1-heorv

not only for

of

liquor,"positive

from

construction

formrrlation

pancha-dhamma

the

his

r--rf the

nFcratirre

Iifef

vocatior"

and

not

the

is

essential,

doctrine

nart

drinks).

compassion

be understood
others

on which

,n\
\J
)

himself.

was absolutely

This

one

to

should

l l * Y*

or

expense

of

hurting

nr or .anfc
}J r s U g| /uJ ,

words,
il

expense

a concept

adul-tery

passiond'r"telling

sense

this

the
trying

doctrine

Some

Or,u of

other

the

at

Hence

fi r z a

posiLively.

f ormulated

r-n the

if

^-.1 from intoxicating

the
conjunction
with

in

violence

from

at

non-violent

qr r u

!r r Y,

even

f rom taking

-**ntion
stealing,

from

rrrina

!J

'W
.' ifh
ILIM Vc

ao

.Udi"ior

individual

(violence).

himsa
,

the

nFVertheless

La

nanch^- - hi1} Jqr r Ur lCt- 5Ill- lCl

abstain
rrnm

iq,

nonr z ir - r lenr - c Lrvrry

being

pillar

the

not.

are

Ahj-msa s hould

the

because

a srrong

nr ohl

ve

and others

means a

frn m
!!vl
rr

hr r f

including

concepts

Gandhi

being

doctrine,

are

ahimsa

hi e rrni i- rr-of -man doctrine

( lu,
'Needl-ess
to say,
rested.

,,-^.

'.,L1

these

others

For

onesel-f.

ahimsa

egoist

may
/

God starts

altruism;

even

the

to

the

othen,ise

indivi-duaf

r,i ri 'r;:ri l .i rl

Lhe individual

others,

of

*u.-i -

i l ,r

OWn benefits,
being

aftruist

benefits

same as hurting

(3)

with

individualism

+O maXimiSe

is

or

egoism

of

j-f

life,
certainly
t.B""tarians).

why buddhiststT"d

terms

t h al- nraq.rrnn.\se
*.L.r - .

of

God as each

causes

i ,;,O,.;1,

doctrine

forms

aIl

towards

'".ci i -

that

individuals

for

secular

LU L,

arnatta

uniting

a fight

in

more

U,fi- j- .

the

of

non-violence

not

into

' .1 .CliUj..( - ' i;lr ft

A consequence

other

each

translated

.,-

Waninq.

(2)

ac:insl

e ven

fragmentation

counteract

in

rlr

peacq

iL-ho
llL

rranz
vcr )

but

absence of war, but also for

onl
a-r!.uJ r-rr

also

positiyg

(4)

A basi-c

idea

a#h

l- r r r daai-

i nr

ur le r

of

buddhism

rs

i zla=
Lrrs ruEa

+l - \

one might

what

urrelt nuddhahood

1- l- r n

could

thinking

of

well-being,

development

and

security

for

and harm

the otlrcr party at

no

a theory

to

hr r #

nn
vvvt,n a e l s l i y s

j-nstitutions

forces;

more

own security
through

collective
l- r r

of

a concept

Basic

in

famous

ra"l

i ni

of

be 'l

I rrn o

dictum

is

m ak inc r

ov i- anf

Lhan

^Lrli!"

fheir

Yvr

search for

approach

to

01.

nos s i h l e

tO

CO eX i S t

use
to

too

fittle",

fife.

only

Shar-p lines

conpatible
of

of

the

an approach

that

rn

types
with

I cadi

r e q sr r a Y

will

tcr

types

of

means

attitudes

other

i c

^l-Uf

to

to

aliSm

and there
by

thinking

the
in

that
and behaviour
but

are avoided;

also
there

with
is a

of unity.

a philosophy'expressecl

tend

sy stems

buddhism

thought

"neither

the

and no inlra-

as wj-tnessed

as an expression

is

""

with

diversity,

of confrontation

point

nc

of

speaking

of

rl.haro

buddhist

is

form

the

with

them

this
cf

short,

security:-"/

tolerance

other

theory

instance

buddhism

in

of

one's

/r4\

within

unity

form

build

for

take

\zprqA tt

diversity

road

The basic

to

others,

bUddhiSf

ideas and actions

middle

efforts

combine

(t?\

Commission)

the

rro inquisition

integrate
peace

take

doctrine,

is

the

Palne

practically

Wi t h

of

arrangements"-"'

a history

to

this
theory

weaporr=i15)

also

other.

trade

subtractive

is

there

singularism,

levef

peace-keep:-ng

would

lirst

If

principle

mi ght

rzi r-e

than

protect

it

practice.

to

and

B4,OOO sects,

annroach!1711

The doctrine

tv

tol-erance,

the condition
of diversity
i^ rrrvrr
!'i ^'-'r"
^^n:atible
not
!D
rJ
vvr
lr l
buddhist

thinking

rather

is

a symbiotic
^F *"ldhists
ur
uu\

.wn

this

hurt

(the

the

offensive

But there

ic . f -

a u rl rL y

q e a lrri

office

r^7arc

also

\7 r r lr r

of

of

Nations

than

Jvu!

of

nrrc

rather

of

additive

no holy

with

rather

buddhism

that

reducing

also

cooperative

perhaps

is

today

is

In

thi s

United

as the

nature
i c

of

countries

each

all.

through

S ome

the

collective

common security

(14)

important

defensive

c o- r r r i

only

such

without

r eeu l r u l ,

party

whv this

my country.

a new krnd

to

s e c u ri ty )* "

worl-d

also

is

other

not

of

other

individual
or
n7"'YEL.|I
together,

lead

should
up the

build

and

rrr)'

we reach

space:

world

the

that

but

alone,

thinking

of

where

deverop

longer

no reason

the

security

may triumph

(6)

to

be applied
and

we can

(5)

also

not

development

rrmrr

collective

l-s something

see

well-being,

the

the

-.n"SameaSSe]-f-rea].izationoftheindividua].,
I
of all.
but
Self"realization

type

call

too

much

make buddhists

as a. concrete
nor

non-fanatic.

In

a tendency

inply

tu r n,

stay

of

The nliddle

away from

and belief

extreme

useful

basic

needs have t o

accumulation
r ela tively

of

riches

an d great

care

in

po ssibilit.y or' a
p r in ciple

lif e

t h is

b e s a t is f ie d

should

egalitarian

a c o n c re t e

would play

the

a ro le

h e r e seen as a social

ma n if e s t a t io n

me a n s n e it h e r

of
too

l_ittle

?he ir:plication r;orl11lce

c o n c e rn e d wi-t h ma t e r i a l i s m .

so that

o t h e rs

ro a d lif e

in

d o c t rin e

the exrremes

- n o r t o o mu c h

Iess

econ o mic lif e

of

?iris cctrld, in

be avoided.

s o c ie t ie s ,

middle

vrould

a s b rrd g e - D u r l d e r s ,

between the

is

this

positions.

q u a k e rs ,

rik e

of. t_he foad p o llg y

above.
rn ma t e ria l

point

the

attitudes

e x t re me s r p e rh a p s p u llin g
a more"pragma t ic "
b u d d h is t p o s it io n .

to wards

the

to

field

make buddhis t s ,

as contacts

( 7)

the

t h is

(t h e

a re n o t

u n it y

c o n n e c t io n ).

c o u ld

of

deprived

of'tr,.

ma n

Wh a t is

a ls o

b e a ' . . z o rld d o c t r i n e
countri-es : no c o u n t ry s h o u l-d c c z s lrn * t o o lit t le ,
no country
t?tu*taoo
sh o urd
much.
Mo re p a rt ic u la rJ -y r o o c o u n t ry s h o u r c l c o n s u r . e
/
c z n s u llt o o
to o little
because othe rs
mu c h i
n o c o u n t ry s h o ul d c o n s u n e
a r ,' ong

to o much because it
to o littre.
this obviously

( B)

is

A gain,
gives

taken

fro m t h e
a s t ro n g

b a sed on equality,

equit a b le

sm a lr

for

is

beautiful:

coo peration

the

f ro m o t h e rs
p o in t
b a s is

that

c o n s e q u e n t ly

of

v ie w o f

p e a c e t h e o ry

for

p o s it iv e

f o rms o f
s imp le

p e a c e p o lic i e s

exchange,

re a s o n

that

consr-rrg

c o c p e ra t iv e b e h a v i o u r .

the

type

of

needed to mo v e f o rwa rd

t o wa rd s b u d d h a h o o d , with
h e lP i u . r,
constantly
in t e ra c t in g .
o t h e r,
c a n o n l v'
/
/r Q\
b e meaningful in smalle r u n it s ' . " '
E v e n a b u d c lh is t ma s s mo v e m e n t
rike ttne :_o=jca
gak_\g:, with its
sega--manif estations,
seems to be

h u m an beings

at

its

best

g e n eral

in'the

this

type

smarr,
of

in

face

to

face

g ro , -, p { 1 9 ) e , rt in

t. h in k in g

wo u rd b e mo re t y p ic a l
o f ! ilgy . . u
buddhism than of &[Cy=en_a ( of which s_oL_aqgkkgi may be said to
be an exarnple).
From t h e p o in t o f v ie w
o f p e a c e t h e o ry ,
smarl
sociar units seem to be mo re p e a c e f u r in a rl f o u r s p a c e s
( n a ture,
human, social, ' * ' o rld ), a mo n g o t h e r re a s o n s b e c a u s e
th e r e

will

o the r

when something

be more steerrn g

me c h a n is ms , p e o p re t e llin g
g o e s wro n g t h a n in ma s s s o c ie t ie s

each

of mutually
individuars,
k e p t a t a c o n s id e ra b le
d is t a n c e f ro m
(2o)
the power elite.
rn general, buddhism r.rirr tend to favor smalr
unrts of social organisationo anci.sinaller units - by and large - are
less
beliigerent than the larger ones, if for no other reasons than havinq
less
fr ag mented

resources

f or

destnicf

(
i rze ar.1-i rzj.ly . 21 )

(9)

Holism:

buddhism

in

of

terms

artificial,
the

of

four

d. s

and then,

alsoo

developed

as

and irorld

";-rib

^^' l

for

sphere

f Or
!vr

tLlrE
he

tho
Lr r L

cl-asses
i'roin
u E !rry rr

the

om n, at il^r lc
rinc
r r uvlL,us

( state

elites

,1 shint6

!
vrgaL

In

basic

Korea, and to

embr:aced christianity,

Thus,

christianity

in

and

among the

elites,

presumably

if

the

only

with

the

h6t-a

nn1
ilics.
.-,itics.

based

on buddhist

terms

of

to

the

withstand

possible

in

l-eaders

point

reason

of

could

of

a s1-n-e
a- r-f

class

system
For

--

of

of

f ho

from

India
T
n
In

H
n ^ '.ISm
i . ^*
.,-i^^qU

to

afso

China,

the

Korea

today,

for

one

marxism

buddhism

in

a great

step

or

back

this

would

the

the

power
:_sm/

aggresslve

North,

people

peace

reconcile

unification

Tr -

Japan

Iiberal

f inds

in

and hence

for

and regressive

of f spr j-ngs,

secular

belief,

rrnnar

addition

in

and

potential
themselves

From a peace

mean a great

potentiaf
for
:')ot8Bg""
po'l
joinguidance,
'
With buddhism as quidance,
a -ioinf
t-t-,icy
/ y---thinking
woul-d have a solid
foundation
in
of

the

Japanese
why the

of the believers

(marxism).

or

in

its

fLhrto E
n lUnfaurz
y Jrl

wo rld

orientation,

countries
(shint5)

elites

(Christianity),

But

involved.
conquest

embraced

tr^lestern thinJ<inE tends to be nore self-,

on behalf

c +-

nationafist

either

view,

a theology

much more

widespread

1696

o n t h is

r. a l l rr--q rry ,

from

,r ,Az l l r .i
1 r r 1U ( l ( I( ar r l J L
\

was expelled

aggressive

North

the

Korean

masses
the

South

on top

also

general

theoretical

the

e mn i ri

develop

than
LIl.ctII

some extent

and marxism.

taql - ad

require.

it

and

(I

buddhism

}r
LJaL

separated

would

f athef
ldLrIUl

B Id.IIIItIIIISt
IJ
rahminiSt

the

{n
LU

be a religio4

nr
rrraJJUS,

buddhist

however:

-PIIl
Ll - l.fU
n- n^h.,
5U f- J Il y

would

in

be overcome

something

^!

doctrine

doctrine

;,, ft'eet&gus

to

social

less

space

contemporary

religions

conserva'lism

as

| ))\
el ite'l-'Thus,

their

of

all
its

at

is

social-

i I
nh
^^h*r y' t
r ^,_L_LL)^59Pr

a d je c ro )

adapted
rs

christianity.
elite

divine

problem

wit
hi
vvr Lr

space,

Buddhism

is thereo

m c r r Al

tends

+Lrrg
ha

L L L . '- ^ n a n

easily

from

L- ,,,i r l - .i
l J Ll uul l fJ L

in

power

and the

Ieading

d.ir
ur
vrz.ine
r r Lr

n
vr r

coul-d

condition

the

buddhism

is

peace

of

of

buddhism

for

lack

lack
that

i q,

as the

6|.JEv|JrE,
annl

that

man-m ade,

However,

nature.

a certain

Where occidental
(.-J!r f

HistoricalIy,

out

contributions

Tt
f L

as holistically
(fO)

is

a poinl

a qolllad,ictio

b e in g

life.

and practice

thought

The basj-c

j
^- ^^
5Lfcr r uc

active

human beings.
qJ

of

sense

er L.- ^i
- - clr yJfuqa.

special

sentient

with

irrchiding a certain

more

n o n -mef

.-i!L
WI-LI1

relation

and acting

divisions,

There

philosophers.
'i c,

its

a canon

space.

with

of

be pointed

should

in

specific

feel)

accepting

not

unity

thinking

pr r J _r ( ) s opr - j

buddhism,

more

it

no difficulty

spaces,
great

the

spaces

q trn n a p q .f

in

four

alI

have

wilI

less ielf

of

Western

it

Koreai

was too

weak

one

thinJ<ing as a response.

-orientecr

- rTore self-assertive

the nation(s)(Iiberalism)

and,/or: the

( 11 )

In

buddhism

point

an essential
unity

of

view

this

cannot

irrc+

( 12 )

a part

n
n+
rrUL

Closel y related:1n

also

Concr etely

the

in

us

questions

like

changing

( 13 )

annnrrlina
er r er v th

ino -

f lowinc rI

r vvY

r lr Y

nnf

precisely
IL

not

or

more
for

Fr om

( 14 )

has

to

peace

buddhist

my consciousness

that

try
there

to
is

to

^.

it.
where

also

turn

the

is

something
that

asking

occidental

world

or

processes

those

of

social

and

try

w or' l d

i s

l//orlcl-

^^i

interaction.

the

plan,

like

nature

evolving

world

VieW

the

in

but

one might

a structure

thiS

but
of

plan

not

blueprint
look

and

symbiotic

lTrhatever

-f

ehhi no

in

ever-

in

archi tectoni cs

Lo freeze

for

should

impermanence

ol oi rel

structural

iS

that

lays

does

not

four

mUCh

down
take

spaces

in

'.;it-hin auid betrreen them, in particular.

thought,

this

working

on the

in

is

The

i ^
- 'l

so on.

proceed

a reactio

L IIE

Peace

is

changing

be a process

interaction,

my consciousness,and
never

and

to

any

the

and the

of

us.

by

human,

there

to

J - he r ) r e ] _

consideration

According
way;

what

sense
once

nFec
yuqvu F

do---*

dialectic

task

promoting

nature,

cfrrrza
JU! f ve

vu vy

world-

also

it

done

on diversity

based

than

eternity

general

by

doctri ne.

make any

reafistic

into

do we start,

q frrrr:i rrre

it

the

but

our

{-n
uv

a subiect-obr

world;

not

by

I?e have

influences

the

thinking,

ri o i d

peace,

world

as made

C OnS C i OU S ,

an ongoing

is

anicca

a structure

make for
n
l an _
yrurr

it,

of our own

be

hand.

in

a process

does

form

1 _h e

in

is

in

of

Of

of

a trans-

Lhe world

rqgpft

It

but

to

and f uture.

fess

is

And this

+^ buddhist

srrrY

there

changes

go hand

of

only

upon, W s

rely

to

we watchinq

shaping

ourselves?rr

can

onlv

nrocess.

"Where

positive

whereby
spac6

the

positively.

dialectic

by

in

creation

is

and the

world

has

we are

us;

we make by

something

shaned

not

means that

this

It

rv.rqqi hl e

there

is

watching

we influence
not

buddhism

to

not

point

obedience

grace.

rr-^
LrlE

(and

theoretical

for

pre sent

h,r+
UUL

^ jff
YrrLt

There

clistinction.
is

q=

and created

all

ourselves

Lhe ongoing
past,

of

a peace

return

His

creator

unity

only

in

of

beings

ic
rJ

PSAUC

world

buddhist-

we have

of

between

From

ds part

God,

sentient

OJ

JUJL

the

peace

get

to

as

a}]

in

means that

cendental

by

no division

man ) concepts.

hope

making,

is

there

interaction
world,

To achieve

a l-inear

to everv actio.

is
the

anything

manner,
And not trv

always

worfd
one

shaping
should

pushing a lever
to finci one

two-

foi:cet-+-ing

Iever

that

trying

to

than

from

work

a major

efforts

be used

can

dimensions

several

of

According

to

the

the

same time.

the

and

is

belief.

philosophy,

the

approach

whole

of

of

is

world

being

And to strive

not

pyramidal

various

around

&& drawn

between

at

danger

manv)
' L\4' Lf

the

core

nJ
^^

up on top

all

thought
this

nature

difference

!LrlE
r.^

matters,

us

all

if

between

we only
the

seen

could

possible

Of

the

as more
be seen

as

lines

to

(wittr

be explored

four,

of
and

final

is

+i me
Lalilg

q
nltn
JLJulr

ArF

to

horrT
lluw

wheel

intO

an

flrLU

it

approach

it.

approach

ne\^,l
COme

spins

the
. l -i o hf
LfvlrLs!

there

fundamentally

is

there

er

of

pyramid

perhaps

and

totality

being

But

hA i ntS
PU.

cvct

the

a deductive

optimistic

faith;

eve:l

all

is

is

meaning

as the
q!s

there
of

nevr points,

to

whole

that

articles

throrrcrh
url!vuYrr

realise

than

this

UltimateLy,

hinayana

is

three,

nf s

pro:Loundb,

it

rather

as

is

and even desirable.

wheel,

be

they

attention;

the

trme,

rol l s

roi

Rather,

looking

open

yvrrrLr

rid

always

opposed
(25)
or "findings".

thcuqht
in

wlrEUM!!J

dlmanic

insights

Suddh::*-

Lrlc

and action.

that

holistic,6rd.
atomistic

+ L - ^ ..r .- ^ ^ r

get

to

bilateralism,

fundamental
is

one possible

to

lead

imnlication

L^+
. , ^^*
I-eLWgErr

r -+.. : ^^^l. . . : * ^

of

of

shoul-d

all

of

rs meaningless.

as connections

the

and demand more

IEId.LI\JrI>rr_LlJ5

web of

at

as a whole

system

dPPr(Jd(-llc5.^ ^ h ^ -

-^

th-,-: rrould

C)ne imnorfant

where

China

marxist

principles.

Rather,

points

the

points

no unbroken
ttlat

others

a wheel

that

two

only

the

than

try

a buddhist

none

above

of

system

view

possible

first

frorn

and

not

pure.

reality

country,

"one

Republic

not

both

like

organised

mentioned

organised

the

( I7 )

is

and deductive

ideas

fundamental

is

with

socialism

of

make systems

to

of

occidental

should

a contradiction-free

thought

Buddhist

diafectic.

certainly

point

one

that

contradictions

for

in

renremberinq

fiIIed

highly

one-sided,

theoretical

trying

with

daoist,

and

linear,

is

this

corrtradictions,

diversity

(16)

buddhist

From a peace

implication

starting

back in a conplex web of interrelations.\'1rl

-is a much more

which

coordinated

reality

the

fundamentally

but

same time,

spiritual

but

Much better

many small,

in terms
current
Chinese thinking
,. (24)
can be both
two systems"
meaning that
there
r
^1
:
^^"-': LAlr
the People's
one country,
ua|Jl
sm within
Thus,

system,

/ ia

buddhist

contradictions,

are
at

material

of

the

push

one-dirnensionaf

along

rest

at

corners

all

all
kinds
of corners
that the system will hit
(f5)

move the

to

Lying together

buddha
is

more

a
emphasising

lo

how to
more

how to

emphasising

Thus,

it

to

stands

mirrht- be expected
mahayana

see

(IB)

The buddhist

e rF

c r nino

qrs

rvYL!f
uelI

YvrrrY

ups

neither

is

nc r r

and downs

f hat

rrv!

in

just

(as

up
these
of

are

no return

cyclical

YV

r-^
,ir . ,
UO Ufy

+L I lrU.J . . q

this

in

imbue

Iinearrty,

( re )

In

the

or
are

also

possible.
of

acts
to

(2O)

i ra l rr

the

Grace

divine

to

^^mnatihr la

And finally,

there

r ^zifh

is

the

work
noano

for
rs

also

optimism

not
of

of

strivinq,
only

indispensable

submissiveness

would

in

any

needed

(27\

and upward.

amida

or

which

a type

of

buddhism)

sense
thinking

fhanr r r

goal

of

the

whole

be seen

shoul-d

not

be transf

or

used

in

is

in

can

metaphors

..,OSitiOn

y\

(except

which

similar

road
!Vq U

forward

faith,

Ifgglg,
maximum entropy.
It

human space:

too

an element

being

the

when things

on continued

quarte;s

be hoped

Much and hard

of

acts

view

being

there

with

is

focuE

of

L IIE

a basic

Self-improvement

from

as points

.t-he

vI

moving

a spiral

Nei ther

be expected,

be useful.
anf

Iike

and

school

come up

theology

point

hand,

are

come down may come

of

m i dudu !sl e

(26)

thinqs

has

pessimistic

l tl f

perspective

cyclical-

philosophy

a
q

other

mahayana

somewhat

buddhist

fL r l ghl l le m

On the

the

self-improvement
but

fL L ff i n
r r Yo

regard.

particularly
would

ner m . i

that
Therc

against

too

approaches

not

human evolution,

or

the

buddhism!

which

theoreti-cal

go weIl

to

christian

buddhists

inoculate

I,grlrtf

in

to

be cyclical,

has

both

i-rrteract

h e d 'l r z .

which

rn

gift

tf,.rn

that

the

Since

quarantee

and

and hell

states

things

when
t

in

also

may

to

ooincr

as that

From a peace

view

optimistic

end

as

seen

are

spaces,

heaven

to

opposed

f"t

definite

1-horz

peace.

challenge

tends

any

four

all

may come down again

processes

of

view

There

linear.

other.

each

with

symbiotically

and from

and mahayana

utd

more

school

a buddhist

hinayana

the

divettiaV,

of

peace,

concept,

peace

happiness).

positive

of

approach

hinayana

the

negative

terms

in

as examples

them

from

of

combine

be to

sukkln (bfiss,

that

terms

a dynamic

of

would

world

in

mahayana

and the

obtain

reason

more

school

parts

are

(suffering)

dukkha

avoid

r,vestern

as

exercise

in

some type

of

ated

as

presentations

"extinctj-on"
/ra\
.\ "1t
rniqht-

'l '1

rather

be

ful ly

in

realised,

in

-r

l frrr lr 1

h i c' r - r

lr \ lr { r / . r r f D t . l

But

Qi

r .r nr lr

a peace-building
potential

doing.

for

Tolerance

of

good,

is

become too

easily

buddhist

(2)

of

their

on the

buddhists

policies,

accum ul-ating

sphere

then,

the

dt

income

experiencing

distr+hltFion
\ /.v

in

for

is

extreme

is

in

poverty,

index

of

equality

most

becomes
misery

system,

an effort

i.

an example

of

itself

the
even

be mentioned

among the

in

without

speaking,

is

toler ant

way doctrine

the

also

too

instance

fighting

Japan

the

meaning

that

ri-ses

el-ite

been

for

of

And

the

have

countries

should

Thailani.

Japanese
misery.
that

But
the

egalitarian

world.

the

time,

it

same time,

may be

other,

extreme

useful

U APEU IL IV1 1 D

in

Japan

with

exnedi f ions

mind
1i-'e

internationally

two

was most

on the

Again

and periphery

riches

economrc

up,

standing

way policy.

niddle

economic

wealth

systems

the

suicide

middle

to

buddhists

where

The resuft

and extreme

necessarily

practise

such

the

led

viofent

viofence,

so that

the

rnay see m any more.

been

way which

in

as

has

and combined

may also

impossibitity.

one hand

Japan

regimes,

structuraf

policies,

economic

have

highly

case

buddhism

but

rol-e

countries

kami-kaze

military

practising

a structural

to

Another

good,

of

to

be briefly

will

of

dangerous

example).

And the preceding

certainly

points

shintoism

(the

for

buddhism

case

in

contribute
great

the

buddhist

mil-itarism

is

systems

the

IIIJ]ILq!

support

Tolerance

in

a highly

in

UqI , A ] T C J E

in

that

play

instance

embraced

also

confucj-anism
^--:anese
hainn
n good
lUI

for

hence,

naayEa
uE a

points

not

the

number 20.

l-ruddhisrn may also

but

like

or

such

Iiving

tolerant,

militarism

too

Six

those

f
!v!

t hat

factor

Lot-lched u-pon:

(f )

does

as expounded
at

entropy

point

ihis

has weak
it

why today

peace

of

indiCated

is

of

This

and nirwana is peace

n+

l .,vr i r ,J

also

buddhism

explaining

nr r i

unity

sukkha.

idea

peace

entropy,

the

anatta doctrine

the

a l r e audq sjv

peace

points

nineteen

the

fheorv

is .nirvqna
concretizaLions
of

sgnse

g_ertgin

j.

is

Nirvana

outset.

of

constant

of

with

m ini- nc nr - e

t ho

whse

a state

compatible

wou1d be highly
a
qv vkrn
v u, rze -

realisation

of

a Self -realisation

man doctrj-ne,
is

some kind

as

seen

and for

the

and declines
people

both

varies
come in
facts

little
a parallel
to

over
fashion

some extent,

in

all

L2

probability,attributable
and practice
to

taken

indicate

operates
the

idea

the

temple

the

p-hikkhu

of

is

more

there
in

working

and the

buddhism,
important

in

is

Of

teachings

of

the

Sangh.a (the

order

of

the

the

rest

of

(meaning

) .

being

Buddhism

road

to

to

but

by placing

Buddhism
country

practises

givesin

return

like

others

that

be,

easily
the

are

of

easily

accept-

course

not

becomes

In

the

such

Thailard

idea

cyclical

accepting

defeat

too

lation

-\ccording

however,
cycle

Buddha

and

margi-nalised
in

not
of

f rorn

splendid,

isolated

Br-rt

micro society

and that
among

in

the

sense

belonging,

cooperatively

engineered

is negligible,

or even

leadership

buddhism
In

other

a concordat

rmmune to

the

might

religion,

a lnssible

as

long

as

words,
v,rith

it
buddhists
powers

the

fringe

carry
this

of

benefits ,

in

its

danger

wake.

is

very

o<ampIe.

processes,

ds opposed

to

linear

r a

it

there

i.s not
will

cor,re anyhov/ no real

occidental

to

are evaifa_bl_eto afl.

is

the

a concordat

a State

beirg

of

processes

of

worship.

Where

apparent

that

of

that

lead

of

on the road to buddhahood outsid8t588l8tt?n'

opposite

t-he emoluments
buddhism

far

guidance

the

Gem, the

sense

on their

levels.

next to

and metta-karula

the

accept

freedom

may too

and

groups

individr,rals

may too

in

behaviour
thanmacro

may also

The impact on IIEcro society

buddhahood.

negative

it

privatised,

becomes

small

qroupsr
under

it

buddhism

where rne spaces ar:e concerned.

Tripfe

that

eb+nga

individualised,

collectively,

points

Buddha)

be

doctrine

rather

own existence

both

that

practising

splendid,

themselves

by

might

all

micro

nonks ) becomes
its

thought

structuring

in snall

the

the

having

society,

above

the

But

Dham,na (the

of

at

this

a social-

doctrine

beautiful.

the

is

of

village,

withdrawal.

buddhist

a sense

the

t-nnk,

of

but

among ourselves

(monk),
to

isolation

(5)

In

above, these are the strongest

The

it

influence

and human spaces,

nature

retreatism,

(4)

that

the

country.

as an extremely

1rs nentioned
(3)

the

within

a tvcrlcl '- doctrine

than

in

to

prejudices

easily
to

the

too

also
effort

even

if

cycle,

decline

dangerous

since

be an upswing
is needed.

about the Orient

there

in

is

no inner

is

inevitable;

according
due time.

In short,

there

and vice

versa,

is

to

capitu-

the

tsut since this

sone truth

of course.(3o)

to

vrill

I3

(6)

Given

become

easify

rnentioned,

buddhism

temples

South

may

ritua
in

Iike

beautiful

just

conditions

five

the

countless

the

in

East

and

is-Lat. B u.i this ma y a ls o b e a ll t h e re is t o it .

t3:J::1
buooha
a s a n o b j e c t o f id o la t ry
Th e focus may be on Lhe
gashon

and on the
l icrhf

!!yrl

lv

j- ^- ^

tLrrg
h^

^E

(Jl

IrttAVE

may be on the

focus
to

fLvo

urJ

pressing

be

which

by

is

same to

irr very

the

may be

than

person

as

human

life.;

ofl his

teachings

as

(pali,

to

hindi,

a distance,

not

may become

entering

the

reservoir

of

to

an object

life

of

the

insight

sans pareil-

And that

\{ay of saying that

a religion

a psychophilosophy

or

And the

languages).
at

The

something

languages

buddhism

words,

ion-

Lrvrr.

as

sanskrit

but

inexhaustible

an almosr

anv
o'II)

quaint

in

and other

- which is another

sLagnation

III

subject-ive

somethincr

in

bowing

n
osif
tJUD!

buddha

admired

other

In

together,

UuuurlA

sinhalese

something

be imitated.
rather

even

chinese

cl-assical

sangha

-LllC
L?

dhqinqg,

heart,

learnt

hands

the

into
for

is the recipe
is dying.

4. Ccncl-usion

Looking

che
aII /
points

through

just
iatf

rtent
tn

I ar oe

revj-ved

Fnf

ex f

r r nf an n c d

alive

and kept
of

violence.

IncidentalIy,
.:-.

all

many of

the

because

':v

t-o justify

used

direct
*n"r,

exploitaaion.

refreafismv gul v r Ll

turn
tireir

their

doctrine
time.

is

social

consclousness
rxf,re exercise

as
of

to

is
what

inspired

-^

llg

and

whatwe

its

war

srde

up,

to

have

both

the

Lord

be
and

side

ugly

task

buddhism

ugly

so

it

up,
it

spells
then

of

be quite

simrlar

Buddha

all
of society.
His was
r^"+
qa-v
snr:ial
anr'l nolitical
qrru
vuL
-1^^ qa Dvuf,qf
F
inter-soci
are

buddhism

leadership

from

christianity
can

that

and for
dor:fri

So maybe that

our

peace

differs

violence,

its

remenber

uvuu!

the

ruuuurlr;
^,.^^r-.ism

uP,! and they may actually

beautiful

f or

structural

turns

turns

It

a relic,ious
_ry__vuo

and

structural

sides
(32 )
a:.ction corlseqrr.en""=.

onlv
____J

direct

instance

christianity

-t r'right 5e r-rseful to
practised
his doctrine,
not

and

ritualism.

corruptive

such

s,

be

the

imagination

when buddhism

war;

spelfs

( for

politic

has to

are

is obvious:

sheet

escape

there

ivuL
-.rr+

of

no stretch

to

think

religions

other

balance

FoFotAtT:-,r. peace

with

rLerrYrvrrJ.
el. i
oions

q1r

Itl

P\rLUrrLfalJ

the

l:r.,dcljlisl:i

order

replete

a world

influences
* ^ +^ .^ !.. i^r ^

3ut

in

made,

a-l- f orm6li6ils

missing:
could

a higher

mean in

of- his
level

practice,

to inrplenenL the insigirts.

of
r.,iith

in

L4

.)f

v v u!
^A
,rrc 6r u

f h e re

g ;g

SLtC h

of lcudctrist leaclership
the

as the

U Thant

Burmese

or

the

Daisaku

Ikeda,

or

the

Sri

Lankan

Ariyaratne.

All

over

the

structures

such

an ethos,

Maybe the
concrete

two

the

world
but

they

could
of

in

meet,

former

i rnpOrtant

International

efforts

to

missing

search

a meeting

leader,

Janranese
Lhe/
leader,

Shramadama International

often

and

exampl eS

SggceLary-genera],

u.N.

The challenge
are

are

and

Soka Gakkai

Sarvodaya

there

perhaps

example

i nS pi ri ng

of

build
in

East

could
and West,

there.
peace-like

more

ethos.

a concrete

nnybe this
of

is certainly

Buddhism

is

structure.
also
very

be a very
much overdue?

NOTES

Tal-l< given
in

at

connection

peacd"

of

with

Politicar

by

was arso

1984,

a meetlng

very

to

the

was

need

of

a gardeno

For

But

have

maybe there
cosmology

are

once

than

Copenhagen,

t\

5j 1er:s ,

maturity"

is

peace

a.s explored

in

be

obvi-ous

(a)

to

instance
autonorny,
go through
rnore or

ways

less

to
at

the

in

seoul.

at

reast

tended

to

develop

of

porrer

history

tv/o

theories.
and hence

theory,

European

exprain

why Japanese

whereas

tend

monlis

necessarily

work,

countrres

r-ocated

xurcpean

be basec

see Johan

inside

gardens,

on symme.ry .

nore

at

Galtuirg,

the

revel

bas ic

theory

"Enti:opy

and

Effgy

r,

L97 4 , Chapter

5.

f rom general

of

to
but

thinkirrg

in

my olrn understanding
arso

combining

them in

a federar

also

of,

Decernber

arternative

ecology
not

on

onry

deveropment

of

theory
(f orthcoming

have

in

not

forces

pea.ce",

of

alternative

Three

centre,

this,

3) Tl-iis perspective,cerived
"systenl

riorea,

v;ith

her

not

I:ialraii.

to

balance

does

Departinent

particur_arry

one

pov/er

the

Sol<a

r am

spliti

of

the

ideoloqv?

of

theory

of

,by buddhist

part

for

of

of

Europe

that

deeper

an explor"rtion

a general

placesr

a rarge

leadershrp

:-ionoluru,

centre,

ccnceived
'suarly
the r-rench ones,

particularly

of

not.

to

ds

for

Lg84

hicn pagoda.

Dae

other

Decer,rber

rnstitute

Repubric

an interactionist

h'ere
tend

the

and

liavraii,

the

both

power

theories,

isorated

certainr!

so,

by

Cathofic-protestant

pov/er rnonopoly

of

stimulated

one

Japan,

Glenn paige

Seour,

in

discussion

afte::

gardens

Research

organised

ernerged vrith

in

in

of

"Buddhism

university

given

Japan

not

peace

di-scussants

livery

Japan

conference

the

science,

The tall<
in

the

ijouse

.Tapan and professor

iri

grateful

2)

rnternational

organrsed

University

I)

the

in

basic

capitalist
planned,

capitarisn

different

structure

and

policy,

socialist
(c)

of

permittrng

econorrlic
and

pa.rts

to

have

and

sociafrsn

the

country,

high

revers

(b)

phases

to
in

have

r,.zourd
for
of

t5e

country

successl-on,

a functional

mix,

sone

sectors
other

of

society

sectors

arso

what

undergoing
for

the

alreacy

s)

in

Saa

china

been
(a)

option

arthough

in

Gerrnan

are

manner,

manner.

dernocratic

has

futurg

'lhere

m17

a capitalist/mariiet

social

whereas

the

in

a social-tsL/pran

l<nor,vn as the

perhaps

is

rurl

The fatter

approach,

and. possibly

stilt

is

m.ay be a fascinating

there

are

Federal

possibility

some approximations

Republic,

alternatives

's
(b)

option

within

a capj-talist

framework.

Spot<esman, Nottingham

LqB4 ,

Chapter 3.2.
6)

7)

p. 1CO

@.cit.
lo r

one description

b/ar,

enphasizing

the consequences for

ard exploring

psycirologrcar

8)

of

aspects

more

Environment,

Dsrze!qpment

Universities

press,

r am
in

using
the

but

the

rather

more

rearity.
of

Old

nr

an+

buodhist
the

of

as

teachiilg.

Philippines

and

see nry
i,onvegi an

,'oriental,,

" ,

, not

suez "/"East

of

geographicarry

suez',

sense,

a religious/civilisational

space

is

dominatec

Christianity,

use

terms,

rt

done,

Activi

(Judaisrn,

?estament

^-l

usualry

ancl

Chapter 3.

"i'Jest of

a description

.,r-,-enra-L space'

is

Lgg2,

The occidentar

the

than

" occii"ent.al

luilicrous

as

sociological

and i.lilitary

Oslo,

vsords

the

L h e n u c re a r

these

fndonesia

in

the

the

Tslan)

is

shour-d be noted-

by

religrons
vrhereas

inf l_uenced by

that

this

occiclent,

wourcl prace
not

in

the

Orient.
q\

This

is

in

relations
rn

rt

the

thernselves
that

there

is

together,

linl',ages
is

r..rith the

are

general

as cornpetitive,

buddhisrn

growing
the

line

of

and

that
related.

of

"f

a strong
arso

incrivic luals

networl<

as

win,

you

emphasis

of

declining

lvith

i ndividuals

rnattersi

occj-dental

the

each
rather

rel-ations

tendency

rose,,

on the

or

to

vice

s ee
versa.

possibi-lrty

together

because

of
of

other.
than
rather

these
than

inclrviduals
the

elements

10)

forthcoming,

ff )

Tod.ay,

See my Gandhi

And this

'i^

dr
,rzeloned
uEvElurvg!l

.^
r-^ ' ^ + ^ vllqlrLEl

rrr

12)

See "An editorial"

f3)

See Johan

The r?eport

alternatives

For

a further

fiay

Chapter

it

This

beautifully

at

is

VoI.

I,

The Other

called

that

report

4.3.

pp. l3B-45.

i'{" l,

L95r;.

Economic

Common Security

f ound

is

the

see

be o!: j ected,

wha-t Rdy,

in

excellent

There

book

by

Age., Rowrnan& Al-l-anlre1d, Totowa,

t* r.

t w111
nr^1 -"^i
l',rqr4yJrol

f orever

--r Buddhist

f or

shoviing

rviih

chaits

in

of

v/as a qroup

the
in

by

meaning

monl<, the

doing

sense

of

a priest

brother,

the

vrorks

with

in

short

not

being

officiating

was more

Iilie

f riends

of

tall<s

of

i-Iavlaii

in

the
ttalaysia

st-arting
and

on buddhist
only

bui: also

an organisation

a brother.

The

rnerits

vra-s not

on top.

th.e

Penang,

pl:acticc,

srnall,

of

f amous,

exchanges

was

r,vould be

by one

Lane,

real-

countries

Univcrsity

The point
this

is

considerations

Green

with

ctis cussions.

groups
the

how this

there

the

my buddhist

Centre,

and then

experiences,
f ollov,red

to

continuing

Pali,

such

Fionolulu,

tieditertion

mc so gently

one ai

I'ial<arnura' s ::ightly

gra'-ef ul

remain

ii-

and docunented

f r r lr r l\ f I I Y

t..=" ,

that

or

all

illustrated

]-r^11;s of our century,

mr'ihl't-of EasLern PeopIes,

the

given

interests

basic

cone

aside.

hierarchy,

as

ovzards alternati-ze

or' this

cotild

very

expansionist

size

!,

L984.

brushed

the

alte::natives

Research,

P-reventing War in the Nuclear

about

topics

Feace

of

explanatiorr

conflict

demerits

are

Comrnission

nrrinr

f 8)

translations

1985.

Pa1re

!,

, however,

is

ot.her

detai l .

speech

f.1lycriticlue

To this

is

some

of

I(eynote

gischer,

There

"Self-rel-iance:T

the

1983.

New Jersey,

f7)

of

are

Dieter

f 6)

Galtung,

of

in

, Journal

theory",

London,

15)

tr.2

(TOES) Longon,

Sumrnit

14)

thesis

basic

the

Miinchen f985

3.

Chapter

is

economic

tsertelslxan,

that

that

it

with

The role

of

r9 )

must

my ov,/n persoiraf

relate
found

v,zhich I

Unrversiti

clnqo

l'rrr f ha ?agoda
f

cordially

aF Q,rnri=rrc
Sunday's
that

north
i

Europe,

this

trying

to

"But

that

means that

that

buddhisrn

is

to

testify

in

to

the

among them

struggle

But

the

l-haro

the

system
is

part:/

which

ini\z ha rt'. IerS

and

rr(sl

to

is

the

in

issues'

ruled
in

chances

may become

accordance

less.

vrith

the
votes

ruled

because

the

issue

bundles

referred

rn

i nf ornrar

what

is

in

that

struggle

among political-

Anci thus

it

systerns
ruled

is

based

that

this

on parties,

and distance

real

to

an election

ri'.issing

areover

type

of

parties
struggle
retaining

betvaeen ruler

in

What

ChangeS

lihen

Lhe

general

betvreen
have

to

not

pernitting

rule

the

any lJay they

systerii

is

the

interests

comes to

the

consloeralcle
and

ruled,

and

nor e
the

of

over

alrnost

over

ruler

v;ishes

issues,

rule.

be considerable;

rulers.
VOteS

through

shoufd

an{

specific

as parties,

victory

enterr

indirect

may still

vrill

and

to

partres

parties

distance

concrete

walk

easy

of

partieS,

T he rulers

beinq

becorning.

i:eopJ-e Ceciding

aIl

the

that

are

of

road. to

theory

and ruled

rUled

of

ba.sed on political

v,rhen the part-ies

change is the group of
qrrcfom i c h:cgfl 6n referenda
and pUbIiC
over

conversion,

adding

prospects.

its

horizonta-I,

ruler

exclaimed,

beinE

or combinationof

betvreen

distance

this

in

vlas about.

a process,

in

or

intcresied

they

buddhism

protestant

general

in

sudden

next

objected

the

r,rhat it

of

r endless

relate

l/hen

f ron

as an endless

ther:e

process

the

interesting

votes

but

before,

dernocracy.

their

of

a couple

giVing

irnr.iediately

a buddhis+-",

arc

live

and aslied.

repeated

S i r n r - l 'l v

better

a question

this:

r,laS

and cognitively;

ethically

demanding

bU,t

to

v,/as r,rost

COUId irragine
I

at

footnOte.
Lane,

been

sonebody

undterstand

one was not

happened

vras a Christran

icrrlar-

not

Green

had

connection

Professor

cerernony.

topic.

you

this

preceding

the

only

no+- that

buddhism,

is

ancj. af ter

a budd.hisL,

nar f

it

the

vlas not

something

2C-)

at

on a br-rddhist

n r ^l- ac t ant

both

across

talli

of

can

over,

Penang,

the

r !r'as aSl<ed whether

in

in

be present

vrelcorned,

in

described

venturcd-

T rnight

whether

irialaysia

Sains

in

a Visiting

tselng

so touching.

the

One Sunday

experience

those
rulers
However'

vrant.

horizontal
and values.
forefront
distrust

whereas

that

in
for

the

drstance

is

decrease,l

on referendum,
i nqn
rrrrrYr!su

2L)

i rarl

This

hrr
uJ

is

One reason

for

the

rungs

upper

promisirrg

i 1
^ -^y.^h '7
P
-hrrrrvJUyrl

the

that

the

of
view

hindu,

nlt uLr ettaq

yLlIr
o

is

others,

1t

dvnarnism

is

upper

classes,

the

christian

of

the

goal

v^na
lrs

chances

because

or

are

of

is

by

sirnplv

too

Lhe ascetic

in

comparison

hierarchy

upper

that

thesis

and

nstance

directccl

af so a rather

beaut-if u1"

: buddhism

and i or

vnn
rrr) I rr

precisely

one,

bascd

l,lar project

ilichigan.

rnodes ; -- f ori

of

in

a.ll

system)

l-acl< of

of

" Sriiall

the

of

radder

point

of

the

too

the

of

Correlates

character

tastes

(alnn
JtItj

considerable

University

point

i -F
..t_I

expense

obtain

of

the bhikkhu
of

Lhe Sr.'iss

ac

pspu]ist

the

a rnaj or

of

underyincy

f rorn the

is

expense

the

of

this

of

at

cfrrrnal
JuruvgrsJ.

(Iikc

systens

finding

for

I i f esty le

This

Ly

argument

caalitarian

23)

the

Singer

rrlportant

22)

at

a najor

Davici

J.

h!r-Frr
!Jq!

in

- to

with

be

classes.

natter

al-so

value

thaL

in

buddhist

single-r,rindedly

one wif I

th i s " complex

no't even

r+ec of

inter-

relations".

24)

The Chinese

expression

25)

ror

explanation

further

Iiethodology

26)

To quote
fnr
..^ !

not .

27)

23)

the

of

i':ongolian

L 'l --" 1 n ;q

nl_nay a --*

r ' \r

of

in

in

found

occident.

the

wonder

so often

found

in

to

crder

Christiani+-y
eternal

vrhether
the

this

derives

of

rebirth,

of

transmigration.

to

LgBG, chapter

I984:

ouoonayana

Chinese

much of

its

and Japancse

pronises

than

of unj-on where the

is

release

individual

lvhat

is

priests

Clearly,

fronL its

frorn

nirvana

I,irne

Christian

attractive!

release

Rather than dissolution

is

interpretation

made by

strength

promises

leadership

nat,ters

"lJhat

rnore cyclic

l-ess

and

1.

something

appear

zr,,

,tio,lieng

t-he "Buddhism

at

Decenber

rinear,

-rr/est is

as hinduisrn

a state

Copenhagen,

L" .Anh- '

"I

Galtung

dissoluti-on-into-nothing

V/hat buddhi sm
just

is

see Johan

Ochirbal,

relate

less

rLrake buddhisrn

life.

naximum entropy,

wourd

gcnerar,

in

theme,

Ejrers,

!^.r .+
rL.,t

-..* --* : * ..d r

perspectives

often

this

Tok'yo,

m Ah:r tan3

course,

transliterated,

br-lddhist

^o.-o"conference

in

this,

and Deveropmenln

And this,

for

is

promise
f rom the
the

of
cycl-es

cycles

seen as a state

is no longer

of

d.iscernibl_e.

? c) \

The Japanese

income

characteristics:
very

are
that

h^+r
l.JC L UEI

in

3O)

should

about

the

ar1-

is

is

: n n a n | a l^ ,

la

been

f or

sTp]f

re

u=p*
f s it

In

by

of
not

to

their

to

elites

.onddhist
plain,

a#=l i -n'
-LdLci J.l

l -l c'rr

1_ho
Lrlu

in

l i rzi na:nnnrl l 'iCIUUUILLfIILj

5l :l

, meanii'tg

otirer

To t-he orient

everywhere

one made for

in

expansion

to

be actapLable

of

the

to

aS

not

only

else

in

the

to

their

Lhe rvorld

occident

and one

the

have

elites

efites

ideoJ ogies

much nore

been

.,,..i
V /l _S
U OIIi
-.-l
n-,

oriental

occidental-

and people

The result

rc
a:;

paS
l ng
^---.iS-n

nn

:l

have

to

1 -^^IJeett

^'1 "^.ra
d_Lwd.y5

suf f iciency"

1\s a resul-t

lil-,e

order

although
t--^
1ld5

seens

own,

chapter
Christ

sein.

Jrancisco

rather

have

ordinary

.toy the

Also,

in

"wer

prac tice,

book

read

d'Assisi.

Christianrty

paper

this

lyrical

for
phases

changing

historv.

last

i-Ians Kiing,

too

expa,nsionism.

d:

occidental

See the

one becor:es

elite

+
^
LO

in

latter

se l-f - suf f ic iency

rln
id:iin
u l-rIl9

versions:

protection,
of

his

conservatism.

two

be expressed

'lhe

necessity,"

insight

necessity"

Christianity

can

rfleasures.

l (ner-ht:
r\rluvrtL,

in

tinLe rneaning
and converging

nhi
l
yrlr_LU5\JiJrlcrb,
-.-^^h^-^

insight

also

come in

32)

" f reecjom is

o\irn but

thinli

in

tlLrrL
rr.

occidental

threats

over

benefits

before

iracl-arn
vlsJLErrl

of
v!

suf f iciency,

"freedorn

cl-oak

na

yllrrvovlrrrJ

tremenCous

aII

major

dispersion

of

diverEing

such

insight

*h ilo so n h v

maxirn:

c\/n

mind

is

-l
rEourllv
^:^i

hr'
rJy

LllC

the

his

ar{

not

three

sv stem.

"freedon

LL'^

A5

to

.Tapanese

with

escaping
in

have

constant

thus

be i<ept

llesL

relatively

Dg

to

indices

f luctuations

UVUL

terms

point

:)t:CII

^F
U!

seens

statistical

are

fevl

monetary

To the

they

are
^-,1
O11U

IrJ

nr^nrr-l
PrulrrufYdLcu

3f )

the

low;

there

distribution

been

i?here

those

immer

two?

1 nqr r i

r od

truo hooks

orli l--g uscfuf

Af ex andra

David-i.leeI

have,

is

sich

l .r r r

theologian

beautiful
the

l,/here

strebeird

and part icul-arIy

buddhists.

the

Svriss

prelhiera

christorogical

rs

the

grace

of

God?

berniiht- ..."?

l;Ju
- \ru rsrddh.i
rroL

ef

rv{!f
,r - i .t

by rfty nurnerous
hovtever

found

- i n-

L !tIY

and

discussions
the

with

follorvinq

n Buddh ism.

its

doctrines

anC its

methods

l\lew Yor:1-,, L919

David

J.

I(aluapahana

llonolulrr. ,

L916 .

Buddhist

philosophy.

A historical

arnalysis