Buddhist Empirical Realism and the Conduct of Armed Conflict
This article argues, through examples drawn mainly from the Sutta Piṭaka, that the Pali texts are characterised by an empirical realism that avoids neither the grim realities of conflict nor the underlying forces that drive it. Suttas such as the Cakkavatti-sīhanāda Sutta and the Mahā-dukkha-kkhanda...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Routledge
2021
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| In: |
Contemporary buddhism
Year: 2021, Volume: 22, Issue: 1/2, Pages: 144-163 |
| Further subjects: | B
craving
B Aṅgulimāla Sutta B shame and concern for consequences B possessiveness B external and internal discipline B Empathy B Puṇṇa B papañca B mental corruptions B Madhupiṇḍika Sutta B Cakkavatti-sīhanāda Sutta B Mahā-dukkha-kkhanda Sutta B Mahā-nidāna Sutta B constructed realities B views |
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| 520 | |a This article argues, through examples drawn mainly from the Sutta Piṭaka, that the Pali texts are characterised by an empirical realism that avoids neither the grim realities of conflict nor the underlying forces that drive it. Suttas such as the Cakkavatti-sīhanāda Sutta and the Mahā-dukkha-kkhanda Sutta are obvious examples of this realism. So also is the Aṅgulimāla Sutta, which deals with the phenomenon of a serial killer. Other texts examine causation, the Mahā-nidāna Sutta, for instance, which applies Buddhist causation theories to conflict and other forms of disruption in society. All focus on the almost intractable nature of conflict, when greed, hatred and delusion are embodied within human cultures and communities, producing diverse constructions of reality, fed by papañca, proliferating thought. I will argue that the empirical realism shown by texts such as the above can throw light on some of the bitter contexts of armed conflict that Buddhists are caught up in within the contemporary world, as combatants, humanitarian workers or members of civilian communities. They point to the difficulties that can arise, for instance, when humanitarian workers seek to enter zones of armed conflict to protect civilians and to encourage compliance with international humanitarian law (IHL) as set out in customary law and treaties such as the Geneva Conventions and its Additional Protocols. The strength of the diverse constructions of reality present can mean that IHL, and also the demands of compassion, are subordinated to other concerns. This article therefore argues that Buddhism offers not only tools for effective compliance with IHL within situations of armed conflict, but also an analytical model for understanding why some contexts of armed conflict are resistant to the principles embodied in this law. It also suggests a primary initial role for external authorities in guarding against IHL abuses, before armed services personnel can cultivate mindful inner discipline in line with Buddhist ideals. | ||
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| 650 | 4 | |a Mahā-dukkha-kkhanda Sutta | |
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| 650 | 4 | |a shame and concern for consequences | |
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