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.

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.

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 nationstate? The book 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 th 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?

The essays collected here, prepared by a think tank of the Elijah Interfaith Academy, explore the challenges associated with sharing wisdom-learning, teachings, messages for good living-between members of different faith traditions. In a globalized age, when food, music, and dress are shared freely, how should religions go about sharing their wisdom? The essays, representing six faith traditions (Jewish, Christian, Muslim, Hindu, Sikh, Buddhist), explore what wisdom means in each of these traditions, why it should be shared-internally and externally-and how it should be shared. A primary concern is the form of appropriate sharing, so that the wisdom of the specific tradition maintains its integrity in the process of sharing. Authors reflect on specific wisdoms their tradition has or should share, as well as what it has to receive from other faiths. Special emphasis is placed on the themes of love and forgiveness and how these illustrate the principles of common sharing. Love and humility emerge as strong motivators for sharing wisdom and for doing so in a way that respects the tradition from which the wisdom comes as well as the recipient. This book offers a theory that can enrich ongoing encounters between members of faith traditions by suggesting a tradition-based practice of sharing the wisdom of traditions, while preserving the integrity of the teaching and respecting the identity of the one with whom wisdom is shared.

This autobiography describes a woman's attainment of enlightenment in modern Japan. Satomi Myodo 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 Roshi she attained Kensho, the goal of her lifetime's search.

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.

Describes nine contemporary Buddhist movements and leaders in India, Sri Lanka, Thailand, Tibet, Taiwan, Vietnam, and Japan. Also explores the historical and institutional development of the movements in the context of traditional Buddhist conceptions of morality, interdependence, and liberation; and western ideas of freedom, human rights, and demo