Sallie B. King – författare

This book highlights what Buddhism has to offer for "living well" here and now—for individuals, society as a whole, all sentient beings and the planet itself.From the perspectives of a variety of Buddhist thinkers, the book evaluates what a good life is like, what is desirable for human society, and ways in which we should live in and with the natural world. By examining this-worldly Buddhist philosophy and movements in India, Sri Lanka, Bhutan, the Tibetan diaspora, Korea, Taiwan, Japan and the United States, the book assesses what Buddhists offer for the building of a good society. It explores the proposals and programs made by progressive and widely influential lay and monastic thinkers and activists, as well as the works of movement leaders such as Thich Nhat Hanh and Dr. B. R. Ambedkar, for the social, economic, political and environmental systems in their various countries.Demonstrating that Buddhism is not solely a path for the realization of nirvana but also a way of living well here and now, this book will be of interest to researchers working on contemporary and modern Buddhism, Buddhism and society, Asian religion and Engaged Buddhism.

This book highlights what Buddhism has to offer for "living well" here and now—for individuals, society as a whole, all sentient beings and the planet itself.From the perspectives of a variety of Buddhist thinkers, the book evaluates what a good life is like, what is desirable for human society, and ways in which we should live in and with the natural world. By examining this-worldly Buddhist philosophy and movements in India, Sri Lanka, Bhutan, the Tibetan diaspora, Korea, Taiwan, Japan and the United States, the book assesses what Buddhists offer for the building of a good society. It explores the proposals and programs made by progressive and widely influential lay and monastic thinkers and activists, as well as the works of movement leaders such as Thich Nhat Hanh and Dr. B. R. Ambedkar, for the social, economic, political and environmental systems in their various countries.Demonstrating that Buddhism is not solely a path for the realization of nirvana but also a way of living well here and now, this book will be of interest to researchers working on contemporary and modern Buddhism, Buddhism and society, Asian religion and Engaged Buddhism.

Offers essays and dialogues by well-known Buddhist and Christian scholars on topics that were of primary interest to Frederick J. Streng, in whose honour the volume was created. Topics include interreligious dialogue, ultimate reality, nature and ecology, social and political issues of liberation, and ultimate transformation or liberation.

This volume presents the first book-length study in English of the concept of Buddha nature as discussed in the Buddha Nature Treatise (Fo Xing Lun), attributed to Vasubandhu and translated into Chinese by Paramartha in the sixth century. The author provides a detailed discussion of one of the most important concepts in East Asian Buddhism, a topic little addressed in Western studies of Buddhism until now, and places the Buddha nature concept in the context of Buddhist intellectual history. King then carefully explains the traditional Buddhist language in the text, and embeds Buddha nature in a family of concepts and values which as a group are foundational to the development of the major indigenous schools of Chinese Buddhism. In addition, she refutes the accusations that the idea of Buddha nature introduces a crypto-Atman into Buddhist thought, and that it represents a form of monism akin to the Brahmanism of the Upanisads. In doing this, King defends Buddha nature in terms of purely Buddhist philosophical principles. Finally, the author engages the Buddha nature concept in dialogue with Western philosophy by asking what it teaches us about what a human being, or person, is.

A rich and detailed autobiography of one Japanese woman's journey through life.This autobiography describes a woman's attainment of enlightenment in modern Japan. Satomi Myōdō rejected the traditional roles of good wife and wise mother, broke with her unhappy past, and followed her spiritual path beginning as the disciple of a Shinto priest. At midlife she turned to Zen Buddhism encouraged by a female dharma friend and by various teachers. Under the guidance of Yasutani Rōshi she attained Kenshō, the goal of her lifetime's search.

The first comprehensive coverage of socially and politically engaged Buddhism in Asia, presenting the historical development and institutional forms of engaged Buddhism in the light of traditional Buddhist conceptions of morality, interdependence, and liberationThis is the first comprehensive study of socially and politically engaged Buddhism in the lands of its origin. Nine accounts of contemporary movements in India, Sri Lanka, Thailand, Tibet, Taiwan, Vietnam, and Japan are framed by interpretive essays. The historical development and institutional forms of engaged Buddhism are considered in the light of traditional Buddhist conceptions of morality, interdependence, and liberation; and Western ideas of freedom, human rights, and democracy.Since the fiery self-immolation of the Vietnamese monk Thich Quang Duc on a Saigon street in 1963, "engaged Buddhism" has spread throughout Asia and the West. Twice in recent years the Nobel Prize for peace was awarded to Buddhists for their efforts to free their compatriots from totalitarian regimes.Engaged Buddhism presents ordained and lay Buddhist activists like Thich Nhat Hanh of Vietnam, Buddhadasa Bhikkhu and Sulak Sivaraksa of Thailand, A. T. Ariyaratne and the Sarvodaya Shramadana movement of Sri Lanka, Daisaku Ikeda and the Soka Gakkai movement of Japan, followers of the Indian Untouchable leader, Dr. B. R. Ambedkar, and Buddhist women throughout Asia. These leaders have campaigned relentlessly, attracted and organized millions of new converts, faced death threats, landed in jail, founded schools and universities, and produced a massive new Buddhist literature to restore social and economic justice to their societies.

Engaged Buddhism is the contemporary movement of nonviolent social and political activism found throughout the Buddhist world. Its ethical theory sees the world in terms of cause and effect, a view that discourages its practitioners from becoming adversaries, blaming or condemning the other. Its leaders make some of the most important contributions in the Buddhist world to thinking about issues in political theory, human rights, nonviolence, and social justice. Being Benevolence provides for the first time a rich overview of the main ideas and arguments of prominent Engaged Buddhist thinkers and activists on a variety of questions: What kind of political system should modern Asian states have? What are the pros and cons of Western ""liberalism""? Can Buddhism support the idea of human rights? Can there ever be a nonviolent nation-state? It identifies the roots of Engaged Buddhist social ethics in such traditional Buddhist concepts and practices as interdependence, compassion, and meditation, and shows how these are applied to particular social and political issues. It illuminates the movement’s metaphysical views on the individual and society and goes on to examine how Engaged Buddhists respond to fundamental questions in political theory concerning the proper balance between the individual and society. The second half of the volume focuses on applied social-political issues: human rights, nonviolence, and social justice.

Engaged Buddhist leaders make some of the most important contributions in the Buddhist world to thinking about issues in political theory, human rights, nonviolence, and social justice. ""Being Benevolence"" provides for the first time a rich overview of the main ideas and arguments of prominent Engaged Buddhist thinkers and activists on a variety of questions: what kind of political system should modern Asian states have? What are the pros and cons of Western ""liberalism""? Can Buddhism support the idea of human rights? Can there ever be a nonviolent nation-state?

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.

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.

Offers essays and dialogues by well-known Buddhist and Christian scholars on topics that were of primary interest to Frederick J. Streng, in whose honour the volume was created.