Buddhist Values Research Articles

Truth as a Buddhist value: whatever works?

Buddhism is sometimes said to hold a pragmatic conception of truth, according to which a statement is true just in case it leads to the attainment of one’s goals. Since a true utterance would then be one that is likely to lead to the attainment of the interlocutor’s goals, this would show that the Buddha was not inconsistent when he said seemingly incompatible things on different occasions: to assess the truth of an utterance one must consider the context, which includes the goals and the capacities and dispositions of one’s interlocutor. Today, there is widespread skepticism about the possibility of consensus concerning the nature of the good life; the liberal state is widely seen as the ideal political formation precisely because it leaves room for individual variation in conceptions of the good. In such a context, adopting a pragmatic conception of truth would have the result that truth was whatever worked for the individual given the goals they happen to hold. Presumably, a Buddhist would reject this idea of true belief as belief that leads to individual gratification. In order to support this rejection, they would need to claim that certain goals are intrinsically more worthy of attainment than others. The question could then be raised whether such a claim is compatible with a pragmatic conception of truth. Various possible responses to this question are explored, the aim being not only to determine what a Buddhist ought to say about truth, but also to find out something about the nature of truth as a value.

Collective responsibility and environmental caretaking: toward an ecological care ethic with evidence from Bhutan

Attention to environmental caretaking practices of Indigenous, traditional, and rural societies is an important strategy for Indigenous sovereignty and self-determination, as well as for greater ecological sustainability and resilience. Rural practices of caring for the eco-social commons in Himalayan Bhutan demonstrate an implicit care ethic. Mahayana Buddhism and indigenous animism blend to create distinctive attitudes and practices of environmental caretaking displayed in rural relationships with forests, mountains, and water bodies that influence community-based natural resource management. Elements of an eco-social care ethic became even more vivid in the nation's response to the Covid-19 pandemic. Bhutan's response was among the world's most successful, forestalling any deaths at all for the first nine months of the pandemic and limiting deaths to nine total as the pandemic entered its third year in March 2022. Bhutanese Buddhist values and practices parallel the care ethics articulated by Western moral theorists, providing a contemporary example of caring for the common good and alternative pathways toward flourishing futures.

Entrepreneurial Risk Management of Buddhist Entrepreneurs

This study aims to explore and understand the context of the behavior and perceptions of Buddhist entrepreneurs in the application of risk management in entrepreneurial activities. This study reveals the implementation of Buddhist values ​​in the framework of entrepreneurial risk management. This study is set in the setting of Buddhist entrepreneurs in the city of Bekasi, West Java, through a phenomenological qualitative research approach. This study reveals that risk management is a process of reducing inefficiencies that arise from the causal relationship of the actions of Buddhist entrepreneurs in the perspective of Buddhism, Truth in Dhamma. The values ​​of Buddha's teachings are the background for the risk management process which is characterized by an entrepreneurial spirit and character based on Buddhism. This implementation provides a form of motivation in an effort to eliminate risk in an attempt to create value from entrepreneurial activities for the beatitude of oneself and others by having an awareness that is focused on spiritual beatitude. Buddhist values ​​color the formation of an entrepreneurial culture which is reflected in the practices of Buddhist entrepreneurial risk management. The findings of this study provide developments on stakeholder theory on the fulfillment of financial and social performance to stakeholders and its relevance to the fulfillment of spiritual aspects. This study provides the development of stakeholder theory on the interaction between stakeholder attributes and the essential meaning of entrepreneurship in economic, social and spiritual contexts. This study reveals an integrated theoretical model of Buddhist value-based entrepreneurial risk management practices that not only raises the spectrum of traditional risk management, but reflects the value of Buddhism in entrepreneurial activities in fulfilling the goals of Buddhist entrepreneurs in the form of holistic adherence to Buddhist values ​​in personal and business life.
 Keywords: Entrepreneurial Risk Management, Risk Process, Buddhist Values 

“Enlightenment Is a Shared Enterprise”: Tree Ecosystems and the Legacy of Modernity in Richard Powers’s The Overstory

In Richard Powers’s Pulitzer Prize-winning The Overstory (2018) the theme of the novel is the forest ecosystem, with a special emphasis placed on trees, upon whose developmental model the processes of (organic and industrial) growth are scrutinized in this novel. This article examines tree-human assemblages in detail to see how they exchange their material agency and how they relate to the e/Enlightenment project. The essay also explores Powers’s novel to examine how Buddhist values of spiritual enlightenment are contextualized within European Enlightenment and how decentred humanity finds its place among other non-human beings. Apart from fictitious characters from The Overstory, the article draws upon the research of real-life scientists who inspired the creation of Powers’s protagonists: Prof. Simard and Dr. Beresford-Kroeger, along with the work of anthropologist Anna Tsing. In addition, eco-solutions concerning the tree ecosystem (i.e. bio-planning and the seed banks) coming from the scientific field and the field of literature (Powers) are examined to see if today’s progressive ideas can function in the world of the—still, to a large extent, “regressive”—structures of modernity’s legacy. I conclude by arguing that the novel shows that the Enlightenment project is not compatible with the well-being and long-term survival of both humans and non-human beings.

What Drives? What Restrains? Hidden Dynamics of Knowledge Transfer from Buddhist Male Managers to Female Trainees

Knowledge is power; if so, what hidden dynamics interplay during the employee training process between Buddhist male managers and their female subordinates who would potentially be future peers? Using a phenomenological enquiry, we explored hidden forces driving and restraining effective knowledge transfer and managers’ underlying beliefs, attitudes, prejudices, and motives. The findings revealed the societal and individual prejudices towards women as the restraining forces, while Buddhist ideologies and values as the driving forces of knowledge transfer. The results can be interpreted at individual, national, and organizational levels, thus leading to a new conceptualization of knowledge transfer practices in similar religious and ideological contexts. The underlying contradictions between Buddhist beliefs and societal prejudices thwarted knowledge transfer effectiveness. These findings guide practitioners to innovate practical training to initiate a paradigm shift to eliminate the harmful effect of societal ideologies and gender prejudices and integrate Buddhist values’ driving forces into knowledge transfer practices. We concluded that religious doctrines play a vital role in knowledge transfer practices, attitudes, values, and workplace behaviour in native Buddhist societies; however, future research would enhance the generalizability of the findings in similar religious contexts specific to South Asian countries.

Женщина в контексте буддийского учения «Зерцало мудрости» ламы-просветителя Э.-Х. Галшиева

Introduction. The image of woman in Buryat literature had been created under the influence of Buddhist patriarchal views which led to discrimination against the former and humiliation of female nature in religious and social life. The article deals with the status of Buryat woman in The Mirror of Wisdom, a Buddhist composition authored by Ven. E.-Kh. Galshiev (1855–1915). It describes women’s spiritual paths in pre-revolutionary Buryat society and demonstrates how Buddhist values had been incorporated into their daily life to determine spiritual and social foundations. Goals. The study seeks to examine the impacts and role of women in religious and social life of Buryat society, identify the causes of prejudice against women and somewhat contradictory interpretation of female essence. Materials and methods. The work analyzes Lama Galshiev’s Mirror of Wisdom and fundamental treatises by outstanding Buddhist teachers. The main research methods are historical/philosophical and comparative analyses. The article proves topical enough due to the growing interest in gender studies as well as the need for a holistic understanding of the essence and role of woman not only in traditional but also in modern society. Results. Despite the influence of Buddhist teachings on interpretations of Buryat woman’s status is obvious, Lama Galshiev’s text contains no clear confirmation of discrimination against women or signs of oppression. There is a persistent opinion that Buryat women had been experiencing extremely difficult and rightless conditions in pre-revolutionary times, but Lama Galshiev tends to narrate a somewhat different image of woman — enjoying a certain degree of freedom and respectful enough. Conclusion. Though submissive in the Buddhist tradition, woman’s status was never questioned in traditional religious and family life. Actual conditions of a Buryat woman in pre-revolutionary society were rather determined by her personal spiritual level, marriage, childbearing functions, household keeping skills. In Buryat family not only woman sought to satisfy the needs of her husband but the latter also set himself a goal of meeting his wife’s wishes in accordance with her expectations and values.

Buddhist Economic: For Student Creativity Program in Entrepreneurship by Catera Zebuart Product

Several sources of primary Buddhist scriptures, secondary literature, and scientific articles were examined to find out what economic system was derived from the teachings of Buddhism described by Gautama Buddha. The principles of Buddhist economics are investigated from the personal and social ethics of the Buddhists that underlie the system. An economic system that adheres to Buddhist moral norms, and attitudes towards property and wealth that inspire in economic endeavors in particular entrepreneurial behavior. The method used is systematic content analysis. Entrepreneurship based on Buddhist values ​​is also analyzed to be applied in the Student Creativity program in the field of Entrepreneurship. Generosity which is the principle of Buddhist economics in this study is also applied. Through an institution approved by the Directorate General of Buddhist Community Guidance together with the Directorate of Taxes, the Ministry of Finance, six formal institutions similar to the Amil Zakat Agency in Islamic Religious Institutions were obtained. Meanwhile, the selected product is based on the creative economy in the form of a conscious work of art called Catera Zebuart.

A Buddhist Biography Project: Story-Telling, Spiritual Connection, and Intergenerational Exchange

This descriptive article discusses the development, delivery, and impact of the “Biography Project”. The project is a research and teaching initiative focused on both enhancing the quality of life of older persons, and providing university students across diverse degree programs the opportunity to learn about and engage first-hand with the challenges that confront older adults living in residential aged care. In accounting for the project and its objectives, the article explores the Buddhist values that underpin the project’s approach to teaching, and the important role of spirituality in training students to engage older people in telling the stories of their lives.

Neoliberal Hegemonic Masculinity and McMindfulness: The Need for Buddhist Values and Principles in Mindful Masculinity Programs

This paper explores how certain Buddhist-inspired principles such as impermanence of self and compassion for all (metta) and the practice of mindfulness can contribute to challenging ways in which young men adopt troublesome aspects of systemic patriarchy. It (1) briefly examines the problem of systemic patriarchy in its most dominant forms, neoliberal hegemonic masculinity and right-wing racist authoritarian masculinity; (2) critically discusses examples of mindfulness education and counseling programs for young men that have been severed from their Buddhist origins (McMindfulness) that attempt to challenge young men around patriarchal beliefs and thoughts but end up reproducing neoliberal hegemonic masculinity; (3) briefly considers the problem of McMindfulness and its relation to Buddhism and neoliberal hegemonic and mindful masculinity; and (4) offers Buddhist perspectives as part of a counter-view that may serve within programs as an alternative to current forms of patriarchy while including and renewing the aforementioned Buddhist principles.

Embodying Morality in Management Theory and Practice: A Buddhist Perspective

This article explores the interactions among ethics, spirituality, and business management from a Buddhist perspective. In recent decades, scholars have made substantial contributions to reintroduce spirituality into business ethics and Buddhist values to business management. This paper argues that some core Buddhist concepts and practices could uniquely contribute to identifying moral agency and responsibility, and addressing the practical challenges related to business ethics in a market economy. This article attempts to dissect the Buddhist worldview, as proclaimed through the three marks of phenomenal existence: 1) impermanence, 2) suffering, and 3) non-self, and evaluate its relevance to the theories and practices of business ethics. The significance of this worldview in contemporary society is further explored through the lens of epistemology, ontology, soteriology, and a six "I"s strategy. Two case studies are presented to illustrate possible frameworks of moral decision-making inspired by Buddhist ethics.

Contextualization of Religion and Entrepreneurial Performance: A Lens of Buddhist Small Business Entrepreneurs

This study explores the manifestation of Buddhism's conception in underlying entrepreneurial performance. The study is a qualitative research approach with a development direction that comes from successful Buddhist small business entrepreneurs in Bekasi, Indonesia. The interpretive paradigm is used to interpret social life in the reality of successful Buddhist small business entrepreneurs on entrepreneurial performance. Data collection using in-depth interviews with Buddhist small business entrepreneurs in an open-ended format. Data analysis was done in many stages, including domain analysis, taxonomy analysis, component analysis, and theme analysis. The findings indicate that religion acts as an institution that legitimizes the formation of entrepreneurial performance. The performance of Buddhist small business entrepreneurs is manifest in their management of economic or material achievements, and their religious observance in a broad socio-economic context in the relationship of three aspects of human life, namely the individual, social, and environmental, as a form of entrepreneurial practice based on Buddhist values. This research reveals the embodiment of social responsibility for small business Buddhist entrepreneurs which is reflected in entrepreneurial performance through the manifestation of religious values. The findings provide theoretical relevance in institutional theory.

Self-Control without a Self

ABSTRACT Self-control is essential to the Buddhist soteriological project, but it is not immediately clear how we can make sense of it in light of the doctrine of no-self. Exercising control over our actions, thoughts, volitions, and emotions seems to presuppose a conception of self and agency that is not available to the Buddhist. Thus, there seems to be a fundamental mismatch in the practical instructions for exercising control in the Buddhist texts and the doctrine of no-self. In this paper, we develop and defend a general account of self-control that coheres with Abhidarma Buddhism. We defend the Buddhist against recent arguments that self-control depends on an executive self; instead, for the Buddhist, the psychology of self-control must be ‘horizontal’ (for example, one desire winning out over another). However, the characterization of the psychological process isn’t sufficient for a Buddhist theory of self-control. For the Buddhist account is substantive. According to Buddhism, a paradigmatic instance of self-control is an episode in which the desire that wins is a desire that conforms to Buddhist values; by contrast, an episode is not an instance of self-control if the desire that wins is opposed to Buddhist values. We also argue that there are significant resources on which the Buddhist can draw for enhancing self-control despite the denial of self.

The Varied Trajectories of Engaged Buddhism: New Works on Buddhist Environmental Ethics, Interdependence, and Racial Karma

AbstractThis book discussion reads three works in contemporary Buddhist social ethics alongside one another: Ogyen Trinley Dorje’s Interconnected, David Loy’s Ecodharma, and Larry Ward’s America’s Racial Karma. Each of these works contributes to the subfield of engaged Buddhism, which aims to bring Buddhist value theory to contemporary social and political issues in order to effect social change. The rapid development of engaged Buddhism constitutes a particularly rich moment in the history of Buddhist thought, as Buddhist ethics is showing itself to be actively in process—a tradition in the midst of rapid transformation, revision, and cross‐cultural application. This book discussion interrogates these three works with that metaphilosophical and historiographical issue in mind, analyzing the particular ways in which they contribute to challenging and reshaping the traditional contours of Buddhist ethics into a contemporary social and political register. In exemplifying the approaches of translation, extending, and applying, these works demonstrate the creative and experimental moment in which Buddhist social ethics finds itself today. Such adaptations of the Buddhist tradition are historiographically significant as innovations, while also of a piece with Buddhism’s history of intercultural transmission.

Makna Simbolik Dan Nilai-Nilai Buddhis Pada Tradisi Pemberian Nama Orang Jawa (Suatu Tinjauan Semiotik)

<p><em>This study aims to: (1) To describe the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency (2) To find out the symbolic meaning contained in the Njengakno ritual tradition in Tunahan </em>Village<em>, Keling District, Jepara Regency (3) To describe the Buddhist values that contained in the ritual tradition of Njengakno in Tunahan Village, Keling District, Jepara Regency This research model uses a qualitative descriptive research method using a semiotic analysis approach. Data collection techniques in this study used participatory observation, in-depth interviews with elders, religious leaders and actors involved in the naming ceremony (Njengakno). The instrument of this research was the researcher himself with interview notes, photos and writing instruments. Data analysis used is continuous categorization and comparison. The validity of the data was obtained through triangulation of sources and methods. The results of this study indicate that (1) the symbolic meaning contained in the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency, is the meaning of each offering presented in the njegakno ceremony, the offerings are: a) Snacks market with the meaning of fortune, health , safety to always accompany, b) white porridge and brother porridge have the meaning marked as the birth of a child, c) Kupat lepet its symbolic meaning is the philosophy of always admitting mistakes (Lepat) While lepet covers mistakes that have been forgiven, d) Wedhang buthek (Coffee) and Wedhang clear (white water) Its symbolic meaning is a symbol of a brotherhood e) Bananas have a symbolic meaning giving the meaning that all those who guard (pamomong) protect and sustain life, f) Candles, Its symbolic meaning is as a light in a life, g) Incense, The symbolic meaning of humans can give a fragrance, conditioning and give good advice good, h) Kembang (flower) The symbolic meaning of the flower is that the baby's name and family remain fragrant, i) Dekem (ingkung) the symbolic meaning of a baby who is still clean and pure as an attitude of surrender and surrender to the power of God Almighty. (3) The Buddhist values contained in the Njengakno ritual </em>tradition<em> in Tunahan Village, Keling District, Jepara Regency explain that Buddhist values in the njengakno ceremony tradition can be interpreted as having a positive impact, on the other hand as a form of our devotion to our ancestors in accordance with Parrita Tirokuda sutta</em></p>

Cartoons and Educational Philosophies: Strategies for Communicating Buddhist Values to Thai Buddhist Youth

Cartoons and Educational Philosophies: Strategies for Communicating Buddhist Values to Thai Buddhist Youth

PERAN ORANG TUA DALAM MEMBENTUK KARAKTER SISWA BUDDHIS DI SD NEGERI MOJOREJO 01 KOTA BATU

This research examines the role of parents in shaping character of Buddhist students. The background of this research is there are students who are shy, difficult to hang out, problems in their education and there are children with special needs. Therefore, this study aims to determine the character of students and to know the role of parents in shaping character. The research method used descriptive qualitative. The informants in this study were five parents, five students and one teacher. The research was conducted at SD Negeri Mojorejo 01, Batu City. Data collection techniques were obtained from observations, interviews and documentation. The results showed that students of SD Negeri Mojorejo 01, had quite good characters, this was obtained based on data obtained through interviews. To find out character of students, it is necessary to observe at school and home. Realizing student character can be done through habituation by applying Buddhist values.

RESTRAINT IN WARFARE AND APPAMĀDA: THE CONCEPT OF COLLATERAL DAMAGE IN INTERNATIONAL HUMANITARIAN LAW IN LIGHT OF THE BUDDHA’S LAST WORDS

ABSTRACT In international humanitarian law (IHL), collateral damage to civilians caught in warfare is restrained through the rule of proportionality. The first part of this chapter explains how this increasingly controversial area is dependent on the perceptions, values and good faith of the military commander in the specific instance. In determining which Buddhist teachings can guide the mind in this grey area, the quality of appamāda, ‘heedfulness’, is significant. The Buddha refers to it several times in his sermons (suttas) and, most importantly, included it in his final words before his demise. The second part explores what the Buddha meant by appamāda and argues that the concept has a moral dimension useful in decision-making for Buddhists engaged in warfare. The third part discusses Emperor Ashoka to whom the monk Nigrodha preached the Appamāda Vagga. The change in Emperor Ashoka’s manner of ruling and conquering as manifested in his many edict inscriptions proves that Buddhist values can be practically applied by the laity, not just monastics. The fourth analyses how appamāda could guide the minds of Buddhists engaged in warfare, and proposes that this could be done through sermons (to transform intention) and meditation (to aid such transformation).

Buddhism Inside The Newsroom: An Ethnographic Study of DAAI TV

This ethnographic study aimed to explore the interrelationship between Buddhist values and journalism practice in DAAI TV Indonesia. The findings were derived from the participatory observation inside the newsroom of DAAI TV from August to November 2019. Related informants were interviewed and several documents, such as photos and journalists’ handbook, were collected. The results revealed that Buddhism, especially which is taught by Master Cheng Yen as the founder of Tzu Chi, is reflected in the newsroom of DAAI TV. Furthermore, the journalism practice actualises the Buddhist-oriented journalism through sammāvācā (right speech), sammākammanta (right action), and sammāājiva (right livelihood). This study argues that DAAI TV has balanced the universal values of journalism to fit their own values.
 Keywords: DAAI TV, organisational culture, journalism, Buddhism, ethnography, newsroom

Budaya Organisasi Dhammasekha Saddhapala Jaya sebagai Lembaga Pendidikan Nonformal Agama Buddha

Dhammasekha Saddhapala Jaya is a non-formal Buddhist religious education route organized by a Buddhist education foundation. Dhammasekha Saddhapala Jaya aims at instilling faith, morality and improving the quality of Buddhist human resources. An organizational culture that develops in accordance with Buddhist values ​​includes belief in Buddha's teachings (saddha), morality (sila), willingness (dana), self-sacrifice (paricagga), enthusiasm (viriya), loving-kindness (metta), and respect for all the citizens of Dhammasekha. Spiritual guidance for students is balanced with skills, arts, and culture. Dhammasekha provides support for teachers to obtain education and training to improve teacher professionalism. Dhammasekha maintains several quality components, including focusing on customers, teamwork, education, and continuous improvement to improve the quality of Dhammasekha Saddhapala Jaya.

Peran Uang dalam Kesejahteraan Umat Buddha

Buddhists have varying economic status. Buddhists who are still economically weak are certainly less prosperous. The role of money is very important for mankind, because now everything needs money. By having an abundance of money, the welfare of Buddhists can be realized. With their wealth, Buddhists can contribute more economically to the welfare of the world. The purpose of writing this article is to find out the role of money in the welfare of Buddhists. The writing method is based on literature review from various sources of scriptures, books, articles and journals related to the role of money for the welfare of Buddhists. Buddhists, especially householders, are obliged to strive for the welfare of themselves and their families with Buddhist work ethics and earn a living according to Buddhist values. With the money they have, Buddhists can contribute more to the welfare of fellow human beings, especially for their families, nations and religions.