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Books > Buddhist > History > The Social Philosophy of Buddhism
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The Social Philosophy of Buddhism
The Social Philosophy of Buddhism
Description
Preface
The idea of social dynamics, from evaluation to sublimation of human energies is the central them of this book which marks a new phase in Buddhist Studies.

The basic idea of the Buddhist principle is to relieve the beings of suffering. Buddha gave great consideration to freedom of thought and admonished persecution and curtly. He had been the first to establish the brotherhood. He attempted to abolish the slavery and the rigidity of the caste system. He saw the innate good of both male and female and raised the status of the fallen. Of course he discouraged the metaphysic which led to the belief in the eternity of the universe the relation of the being to it and God the rejected the materialists who believed in the chance appearance of the world.

Although Buddha did not leave behind records of his discourses the voluminous Tripitaka is the essence of his thought. It is more than ten times of the size of the Bible. It consists of three collections of work on discipline dialogue and the ultimate law. They were originally in the Pali language which were later translated into several classical and modern languages. Three is hardly a glass of concept which is not found there.

To a true Buddhist none is unfamiliar, whether he is of his community or a foreigner. He is a world citizen. It is his Maitri, which teaches him loving kindness. It makes us rise above the subject object duality of the intellect and the plurality of the phenomena. The most perceptive thoughts of the Buddha are those which are in the Mahayana texts which help us come over the malaise. At a time when the existential mistrust draws us every moment in a conflict with ourselves this is more important to "refrain from all evil, do what is good, cleanse one's mind as the advice of all Buddhas". This is Possible when we follow the principle of the Buddha:

It is the middle way, the practice of which eliminates all kinds of poverty, unemployment, riots, and wars, which are social miseries. The roots of these are ignorance and anger, which must kindness, tolerance and wisdom. Its acceptance means so much to the world.

In time Buddhism became on the one hand the religion of science and on the other of the ultimate Real. Buddha made one to see the things in their suchness. He paved the way to find rest in unrest and peace in strife, such a compatibility for which the poetry of science has ever been in the search but has not gone farther than defying the creative minds.

The social Philosophy of Buddhism was first published in 1972 being the collective papers of a seminar held at the Institute in April 1971. The concept rapidly growing commissioned the editors to bring out a more efficient impression.

We social grateful to the delegates and friends who made the convention a major event. We owe special obligation to the contributors of the papers and their critics. We should like to thank Mr. Samten Chhosphel of the publication Unit to bring out the present impression in a peasant format. This impression curtails some of the ambiguities in thought and other trivial matter.

Contents
Publisher's Noteiii
Prefacev
The Social Philosophy of BuddhismU. Dhammaratana3
The Social and Political strata in Buddhist thoughtS. Rinpoche26
Buddhism as Scientific HumanismC. Mani39
Social perspective of Buddhist soteriologyL. M. Joshi49
Buddha as an OrganiserS. K. Pathak60
Social thought in early Buddhism: a study in methodologyB. Mukharjee70
Social Philosophy of Buddhism as interpreted in Asokan inscriptionsC. S. Upasak76
Social Philosophy based on Sanskrit Buddhist LiteratureAngne Lal85
The contribution of Buddhism to social cohesionN. C. Bose88
Buddhist Approach to warN. H. Samtani94
The destiny of man in BuddhismB. N. Tripathi103
Appendix: The Social and Political Strata In Buddhist Thought (Criticism)117

The Social Philosophy of Buddhism

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IDI038
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Edition:
1995
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Pages:
125
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Preface
The idea of social dynamics, from evaluation to sublimation of human energies is the central them of this book which marks a new phase in Buddhist Studies.

The basic idea of the Buddhist principle is to relieve the beings of suffering. Buddha gave great consideration to freedom of thought and admonished persecution and curtly. He had been the first to establish the brotherhood. He attempted to abolish the slavery and the rigidity of the caste system. He saw the innate good of both male and female and raised the status of the fallen. Of course he discouraged the metaphysic which led to the belief in the eternity of the universe the relation of the being to it and God the rejected the materialists who believed in the chance appearance of the world.

Although Buddha did not leave behind records of his discourses the voluminous Tripitaka is the essence of his thought. It is more than ten times of the size of the Bible. It consists of three collections of work on discipline dialogue and the ultimate law. They were originally in the Pali language which were later translated into several classical and modern languages. Three is hardly a glass of concept which is not found there.

To a true Buddhist none is unfamiliar, whether he is of his community or a foreigner. He is a world citizen. It is his Maitri, which teaches him loving kindness. It makes us rise above the subject object duality of the intellect and the plurality of the phenomena. The most perceptive thoughts of the Buddha are those which are in the Mahayana texts which help us come over the malaise. At a time when the existential mistrust draws us every moment in a conflict with ourselves this is more important to "refrain from all evil, do what is good, cleanse one's mind as the advice of all Buddhas". This is Possible when we follow the principle of the Buddha:

It is the middle way, the practice of which eliminates all kinds of poverty, unemployment, riots, and wars, which are social miseries. The roots of these are ignorance and anger, which must kindness, tolerance and wisdom. Its acceptance means so much to the world.

In time Buddhism became on the one hand the religion of science and on the other of the ultimate Real. Buddha made one to see the things in their suchness. He paved the way to find rest in unrest and peace in strife, such a compatibility for which the poetry of science has ever been in the search but has not gone farther than defying the creative minds.

The social Philosophy of Buddhism was first published in 1972 being the collective papers of a seminar held at the Institute in April 1971. The concept rapidly growing commissioned the editors to bring out a more efficient impression.

We social grateful to the delegates and friends who made the convention a major event. We owe special obligation to the contributors of the papers and their critics. We should like to thank Mr. Samten Chhosphel of the publication Unit to bring out the present impression in a peasant format. This impression curtails some of the ambiguities in thought and other trivial matter.

Contents
Publisher's Noteiii
Prefacev
The Social Philosophy of BuddhismU. Dhammaratana3
The Social and Political strata in Buddhist thoughtS. Rinpoche26
Buddhism as Scientific HumanismC. Mani39
Social perspective of Buddhist soteriologyL. M. Joshi49
Buddha as an OrganiserS. K. Pathak60
Social thought in early Buddhism: a study in methodologyB. Mukharjee70
Social Philosophy of Buddhism as interpreted in Asokan inscriptionsC. S. Upasak76
Social Philosophy based on Sanskrit Buddhist LiteratureAngne Lal85
The contribution of Buddhism to social cohesionN. C. Bose88
Buddhist Approach to warN. H. Samtani94
The destiny of man in BuddhismB. N. Tripathi103
Appendix: The Social and Political Strata In Buddhist Thought (Criticism)117
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