By David R. Loy
The main crucial perception that Buddhism bargains is that each one our person pain arises from 3 and simply 3 resources, recognized in Buddhism because the 3 poisons: greed, ill-will, and fantasy. In The nice Awakening, student and Zen instructor David Loy examines how those 3 poisons, embodied in society's associations, lie on the root of all social maladies besides. the lessons of Buddhism current a fashion that the person can counteract those to relieve own affliction, and within the The nice Awakening Loy boldly examines how those teachings may be utilized to associations or even complete cultures for the relief of soreness on a collective level.
This e-book may help either Buddhists and non-Buddhists to achieve the social significance of Buddhist teachings, whereas supplying a theoretical framework for socially engaged participants of society to use their non secular ideas to collective social concerns. The nice Awakening indicates how Buddhism might help our postmodern global advance liberative probabilities in a different way obscured by way of the anti-religious bias of a lot modern social thought.
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Additional info for The Great Awakening: A Buddhist Social Theory
Example text
Nevertheless, the model provided by his India—a king ruling over an agrarian empire—can be of only limited inspiration to socially engaged Buddhists living in postindustrial Information Age societies. The following chapters offer suggestions for institutional change, but they do not add up to a vision of what might be called an awakened society. Without pretending to adumbrate one, let me emphasize three points that I believe are essential to the construction of any Buddhism-compatible alternative.
That issue, among others, is addressed in chapter 8. An affirmative answer casts a somewhat different light on the loss of our sacred canopies. , various types of supernatural salvation), the decline of faith in such collective canopies can only lead to more frantic and desperate attempts to real-ize ourselves. It needs to be emphasized, however, that this is only one interpretation of Buddhist teachings about anatta and dukkha, which takes into account recent psychotherapeutic theory and Becker’s existential anthropology.
The people who administer our economic and political institutions, and who also happen to benefit (in the narrow sense) the most from those arrangements, control an awesomely destructive military power and the instruments of police surveillance. Fantasies of a violent revolution that would replace them with a just social order need to be replaced with the revolutionary realization that the struggle for social change is primarily a spiritual one, a clash of worldviews and moral visions. It is important to avoid the violent backlash that violence invites and, even more imperative to preclude the “moral backlash” that occurs when the focus of a challenge shifts from an untenable worldview to the violence used to challenge it.
