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A Buddhist Contribution to Social Justice and Democracy Ven. Sugata Priya ABSTRACT Many nations fail to observe or obey basic human rights. Different nations accuse each other for violating human rights – so it seems, nowadays, social justice and democracy might not exist in numerous nations. To develop the concepts of social justice and democracy, an examination into Buddhism must occur to gain the best viable options. This paper tries to demonstrate from the discourses, how to develop better societies. At the very beginning, the definitions of the terms are put forth, and summarized from various sources. Additionally, the conceptual development of social justice and democracy occurs, according to an understanding of Buddhism; and how Buddhism encourages the development of the two principles – while aiming to be free from social, political and humanity’s selfish problems. By studying the teachings of the Buddha, and by adapting theory to practice, we can intelligently improve society while bringing better understanding amongst all people. In knowing the profound teachings of the Buddha, we can set wonderful examples for the world to emulate – remembering to utilize Buddhist methods, theories and unique techniques to solve the social, political and individual problems – all the while this affects and encourages the development of social justice and democracy. BIOGRAPHY The author is a Buddhist monk, born in Chittagong, Bangladesh in 1986. In 1999, he was ordained as a Buddhist novice when only 12 years old, and sent to Sri Lanka for Buddhist Studies. In Sri Lanka he finished the Ordinarily Level in 2003 and in the year 2005 he finished the Advance Level in English Medium. In 2007, he came to Thailand to receive higher Buddhist education, currently studying his first year in Buddhist Studies, at Mahachulalongkornrajavidyalaya University. His future ambition is to be a well-learned Buddhist monk, to serve and perform as a missionary monk. 1st Year Bachelor of Arts Student, Faculty of Buddhism 1. What is the Meaning of the Social Justice? Social Justice might seem like just a mere phrase; however, the word ‘social’ refers to the views of the society and the word ‘justice’ is a noun – here, meaning the system of laws or applications to law; additionally, according Sometimes religious-minded interpreters define social justice as a renamed form of civil justice – generally this term is borrowed from the politically-leaning ‘left’ or ‘center-left’. Social justice is also known as a concept used by some to describe movements toward a socially-just world. In such a world, social justice would be based on concepts of human rights and equality. As we can see, there are many definitions created to define social justice; more would include principles of human dignity, human rights and equal rights, etc. According to an article,[3] there are two religions: Christianity and Islam – similar, but having two different deep desires for social justice – both of which continue to encourage debates, today. The religious traditions also embrace the idea of human dignity. A biblical idea suggests all human beings are created in the image of God; and an Islamic principle suggests humans are called upon to act as ‘khalifa’ – a representative or deputy on Earth, as some would translate this concept. So, in practice, many religious communities do not support social equality and human rights. In official documents from the nineteenth century, religious freedom was condemned as leading to indifference over questions of religious truth, to erosion of authority, and even the destruction of the moral fabric of society. It was only in the 1960s that the Catholic Church officially authorized rights and religious freedom. So this clearly shows that religious communities are part of society having to undergo similar learning processes that society, as a whole, needs to deal with. Islam has found ways to settle the necessities of religion with a commitment to social equality and human rights. Some reform-mined Muslims emphasize that there are many serious questions still remaining to be solved - satisfactorily. Many writers suggest or question whether or not the Islamic Code of Law, the Sharia and the modern determination of human rights fit together; and how can equal-rights for women and men be promoted within the framework of Islamic-thinking? Does religious freedom include the right also to change one’s religion and to convert from Islam to another religion? There has been debate on these questions between Muslims themselves, as well as between Muslims and non-Muslims. Accordingly, then: social justice rules often to focus on matter of equality, rather than economic factors or income inequalities – bearing in mind that economic factors include many variables amongst people of different status. Public services for dealing with the two are different; however, social justice and equality are very interconnected. For example: people living in poverty are expected to be disabled, and disabled people are more likely than healthy people to be poor. Other factors to consider include: low income, poor housing, poor health, and more. Social justice and social inclusion describe changing systems and influential culture to guarantee full residency. So the idea of social justice is founded on the principles of the equal worth of all; and the power of all, to: earn income, have shelter and possess basic necessities. So we see can also see how social justice should be about preventing human rights abuses and ensuring individual nations abide by international law. International justice would refer to war crimes and crimes against humanity, which include genocide. Other topics of concern would be the rights of minority ethnic groups, women and children issues. 2. What is the Meaning of the Democracy? There is no clear meaning to the term ‘democracy’ – and can only be experienced, truly, as a conceptual or abstract idea. Certainly, the term derived from the ancient Greek tradition, but even there, the concept was rather exclusive, limited to only ‘citizens’. Generally the word, as modern people have come to learn, translates as ‘rule by the people’, some time used either directly or through elected representatives. Democracy in the sense of government implies: governance by people earning a plurality of the votes from qualified people inside a nation; in other instances, it can be a political system that allows the people to participate in political decision making. A basic feature of democracy, as currently understood and practiced, would include the concept of free or competitive elections – with more than one candidate participating. Competitive elections are usually seen to require the political freedom of speech, media freedoms, and adherence to rules of law.[4] Consider the variances for democracies; there are: representative democracies, parliamentary democracies, liberal democracies, direct democracies, socialist democracies, anarchist democracies, tribal democracy, and more – all of which are just blanket-covered by the term ‘democracy’ without resorting to the various distortions. 3. The Buddhist Concept of Social Justice and Democracy I. How to Develop Social Justice? Buddhism appears to be a latecomer to the path of human rights, and for most of its history has been already in used (preoccupied) with other concerns. Thought it has came later, we have seen that Buddha’s doctrine of love and good will between man and man, which is here set forth in a domestic and social ethics with more comprehensive detail than elsewhere. In further details, when we focus on the Buddhist point of views, we see that Buddhism has many ideas to say about the Social Justices. As we know, the main aim or goal of Buddhism is the attainment of the ultimate inner peace, in which an individual attains the experience of Enlightenment - described as liberation or emancipation (vimutti), or otherwise known as the attainment of the Nirvana. The word Nirvana translates as a state of being extinguish and refers to the elimination of various mental obstacles or hindrances, sometimes labeled as defilements – or the three serious poisons, known as: desire, hatred and ignorance. By eliminating these three serious poisons an individual may attain liberation, understood as freedom from the bondage of life and death (samsara), as well as the from any prior social bondage. So when we emphasize individual freedoms, Buddhism as a religion, seems to be the quietest or calmest religion in the world – demonstrating methods to solve social problems. Concerning the Buddha’s teachings, the Sigalovàda Sutta of the Digha Nikaya deals with the code of discipline, for laypeople. A further explanation of this Sutta gives a clear picture of the domestic and social life of laypeople in society and the advice within this discourse teaches laypeople how to practice self-control, undertake proper conduct, possess good manners and maintain a sense of modesty as beginning steps to have a happy, peaceful, and progressive household life. This Sutta is the classic focus example of the Buddha’s discussion on social relations dealing with six kinds of social relations which are enumerated here: the relation between parents and children; teachers and pupils; husband and wife; friends and friends; employers and employees; and religious people and their supporters. Among these relations one could imagine matters of justice emerging in the relations between parents and children, teachers and pupils and employees and employers in particular and in return the Buddha said that there are fives duties to fulfill towards each other. In more recent times, the concerns of justice have been brought into the sphere of family life[5] and hence one can think matters relating to family life pertain to justice. As we know according to this Sutta the Buddha mostly focused on the views of the societies at that time, how the societies were judged and how the people behaved in the societies and also to develop the society one should avoid evil ways of his or her behaviors and here the Buddha described what are these evil ways to avoid. Also the Buddha first describes fourteen evil ways that one should be avoided be a householder. The Buddha specifies these evil ways to be avoided as: a) The four defilements of Action or Four Vices of life.[6] (Cattarokammakilesa)
b) The Four Cases of Committing Prejudicial Evil (Agati)
c) The six ways of Squandering wealth or six channels of Dissipation of wealth. (ChaBhoganam apamukhani)
d) Four kinds of Enemies in the Guise of Friends.
e) Four Kinds of real Friends.
f) Four ways of meaning one’s wealth.
g) The Six Quarters. Which is in this Sutta describes as:
“The eastern direction is mother and father, teacher and students are in the southern direction, Wife and children are in the western direction, friends are in the northern direction, workers and slaves are below, recluses and Brahmins are higher. This is the directions should pay homage…” Finally to protect the good relationships between all of these groupings – the Buddha also elaborated on how one should respect and support the groups, and how in turn the six will return kindness and support, to the individual. So in this way the Buddha said if any one who follow the instructions like these then in return he will get the good benefits of them for himself as well as to live in the society among with other people. As we know, to form a society we collect individuals, and without individuals there is no society. So we see these two terms individual and the society are the two phenomena that are related to each other and support each other too. There is no protected and organized individual life without a society. Therefore, these two phenomena cannot exist separate from each other. Some scholars of Buddhism have labeled named Buddhism as an ‘asocial’ religion - Max Weber popularized this idea in his book ‘Religions in India’. For such conclusions, the scholars used the lines in Buddhism that encourages solitary life, from the Khaggavisana Sutta of the Sutta Nipata in the Khuddaka nikàya – admonishing monks to live alone, like a rhinoceros. So just looking at the Sutta like this, is an error - to give a conclusion that the entire teaching is asocial. There are more numerous Suttas given by the Buddha, in which he emphasized an individual’s welfare is always tied together with his social life. These can be found through out the Suttanta-pitaka: the Mangala Sutta; the Parabhava Sutta; Vasala Sutta; the Dhammikas Sutta; the Vyaggapajja Sutta; the Kutadanta Sutta; the Kesaputta Sutta; the Cakkhavattisihanada Sutta; and the before mentioned Sigalovada Sutta. When the Mangala Sutta is examined, the Buddha mostly emphasized individual and social welfare – dealing with how one lives righteously, maintains human dignity and creates a health environment. The Buddha mentions: do serve the unwise but to attend to the learned and provide offerings to those who are worthy of homage[7]”. This means that his propounded Dhammas are not for the fools but for the wise and he advised that not to associates with the unwise and to honor or respect those who are worthy of honor. Additionally, to live in a suitable place, to have done meritorious deeds in past existences, to have right self-application, to serve parents, to provide for one’s wife and children and follow a peaceful vocation, to give alms, to lead a religious life, to help relatives and to do good deeds, to abstain from sin, to refrain from the use of intoxicants and to preserve in virtue, reverence, humanity, contentment, and gratitude and to attend religious sermons at proper time, to be patient and gentle in speech, to visit the order of monks, to hold religious discourse at proper season, asceticism and celibacy, discernment of four noble truths and realization of Nibbana, to have a mind unshaken from the ups and downs of life, free from sorrow, impurity, becoming tranquil.[8] These is a lot of evidence to say or to prove that the Buddha mostly emphasized that true happiness involves the individual with virtuous conduct and ethical/moral behavior directly benefits the social welfare for daily life – along with a testament on how Dhamma guides an individual to get rid of sorrow, towards realizing Nibbana, the ultimate goal in Buddhism. Even E.F. Schumacher,[9] noticed the significance of social justice and the social significances of Buddhist discourses – a reading of his momentous work: ‘Small is Beautiful’ mentions Buddhist teachings are the best for constructing a healthy human society. He says that, according to Buddhism, development does not start with goods, it starts with people, their education, organization and discipline. According to him, the present society is dominated by the capitalistic socio-economic structure. Competition becomes a necessary and dangerous evil. Competition can be seen in ever nook and corner of social life causing unhappiness and damage to human beings, human society and natural environment. Buddhism, which encourages not competition but co-operation, is seen as the most suitable solution for countering rising economic, social and political unrest. Buddhism does not distinguish individual welfare from social welfare; it emphasizes that individual, social and spiritual welfare have to go hand in hand creating a word happy for all beings. This philosophy of Buddhism can be better studied from the teachings of the five precepts, which is the fundamental code of ethics in Buddhist moral path. The first precept among the five precepts is the right of life for every individual; - the preservation of lives of all human beings, non-human beings and of other living things as well. The second precept respects the right of property of each member of the society - next to one’s life, his property is dear to every being, and if not protected, beings do not feel safe with living. The third precept respects the right of personal life: every individual in the society likes and wants his personal life (sexual and family life) not to be disturbed by any other in any way. Therefore, Buddhism assigns third place to this fact of life and establishes third moral precept of refraining from sexual misconduct. The fourth precept is refraining from falsehood, relating to verbal discipline of beings; the ability of expression naturally inherited by man should not be misused in a way that it disturbs oneself and others. The fifth precept is refraining from intoxicants, because physical and mental activeness and alertness are essential for a successful individual and social life. Poisons intoxicate humanity and prevent preventing them from using the best ability that lay in human capabilities – in order to prevent this form of destruction, Buddhism provides this fifth precept – to refrain from all forms of intoxicants. The five precepts given here and their application surely are effective, not only for the individual’s welfare but also for the welfare of the entire society. In the Vyaggapajja Sutta of the Anguttara Nikaya, says both personal and spiritual development should be emphasized in equal terms for the well-beings of this worldly life. Four things are recommended to practice the principle of contentedness.
Vigilance is one of the essential factors for the progress of personal life; it is the quality contrary to letharginess and laziness. One who lives with these two negative qualities can never progress in his own efforts, having abandoned letharginess and laziness, one should be vigilant in the following five ways, by being:
The second principle is Ārakkhasampadà or protecting what one has earned, it is difficult earning wealth, money, resources or fame. One should be very careful in using what one has earned so that what is earned will not be destroyed carelessly. To much indulging with enjoyments, bad companionship, etc., could be evil forces destroying what one has earned. Not spending at all what one has earned and too much expenditure are equally harmful; therefore, the protection of earned wealth is very significant for a successful worldly life. The third principle given here is the association of good friends. Evil friends always harm an individual economically, spiritually, and/or emotionally. Therefore, in the process of social life, the association with good friends becomes a benefit to the one who wishes the progress of this worldly life. Therefore, one should associate with good friends and should be always very selective in choosing friends. The fourth principle given in the Vyaggapajja Sutta demonstrates how to lead a balanced life. Through the simile of a village pond, the Buddha illustrated how one should live a balance life: if there is a village pond with inlets and outlets - if the diversion-inlet closes, the village pond will eventually become empty. If only the outlet canals are blocked, a flood could result and water is wasted. Therefore, irrigation inlet and outlet doors should be opened and closed with lot of care in order not to destroy the village pond.In a likewise manner, a man inside a group should have a peaceful heart and the ability to break ignorance. Numerous suttas demonstrate how Buddhism emphasizes not only individual welfare but also social welfare; therefore, Buddhism is not an asocial religion but it is a social religion – and the reason why billions of people embrace and continue to embrace or convert to Buddhism. Last year alone, on a single day- more than half-a-million Indians, alone – converting to Buddhism - a system [as demonstrated here] providing more equality and justice than their former Hindu faith. II. How to Develop the Democracy? According to the view point of Buddhism, to develop the democracy or social equality in a country or society, Buddhism says that the society is a convention. It is a collection of people. Individual units and make up the society. When the individuals are set apart, the convention of society disappears. As a result, society’s well-being depends on a collection of individuals. So we see social relationships are equally important both in a lay society and in religious societies. Being committed to a proper living – Buddhists recognize value and validity in every human life. Buddhism considers no criterion of race, creed, color, cast, language, wealth or power in the democracy society. A Buddhist society is only divided in terms of the four assemblies: bhikkhus, bhikkhunis, upasaka and upasika. This classification exclusively depends on ethical advancement of the individuals. As we have see in a Buddhist monastic life, even the monk aims at supra-mundane goals this has no considerable effect on society – but noble friendships are an indispensable path in Buddhist monastic life. In the Kosambiya Sutta[11] the Buddha said that there are six doctrinal factors which are very helpful to develop the democracy in a country with maintenance of noble friendship.
When these six principles are followed by societies then a mutual or correct, right understanding amongst nation, people and forms of government will exist. They will also honor and treat their relatives with respect, as well as other the people in the country. Resulting from good deeds, there will not be any more serious arguments amongst communities following these six principles. The Buddha also stated that these six moral rules are very essential and fundamental for friendships amongst any groups of people, without prejudicial discrimination. Among the teachings in the before mentioned Sigālavāda Sutta[12] - when the four sublime states (brahmavihāra) are observed, then significant development to the nation’s democracy can occur. As it is said in Buddhism, these four qualities are considered the noblest of human qualities. Developing them more develops real humanity and lacking in them displays social inhumanity. So, let us, now focus on these four great qualities in detail: The first one is the ‘loving-kindness’ (mettā), which is the demonstration of love, caring, and respect for others. Accordingly: others’ rights, dignity, and values are included in this thought. Further, with these qualities, human beings can wish for the welfare and the happiness of all other beings. The opposite quality to mettā is anger (dosa). One who doesn’t follow accurately falls under the category of anger (dosa). The second one is known as the ‘karunā’ (compassion). The Buddha is called the greatest compassionate one (mahākàrunika). Buddhist commentaries explain this karunā in the following way: compassion as being the wholesome sympathy born in one’s heart when there is suffering in others.” The third one is called muditā which is the unselfish or altruistic joy or in another word it is called as ‘sympathetic joy’, which tends to destroy jealousy. The chief characteristic of muditā is happy acquiescence in others’ prosperity and success (anumodanā). Amusement and the like are not the characteristics of muditā as exhilaration (pahasa) which is regarded as its indirect opposite. In one way muditā is concerned more with oneself than with others as it tends to eradicate jealousy which ruins oneself. On the other hand it helps others as well, since one who practices it will not try to hinder the progress and welfare of others. The final one is known as ‘Upekkhā’ (equanimity), which means treating other human beings in equal state like oneself. This means that a man should not disgrace, disregard or disrespect others man on conventional grounds, such as: race, color, castes, creeds, rich or poor. He should be equal to all of them in his behaviors, speech or in his actions. The Buddha himself abided with these virtues, so in the same way when people and the leader have these virtues in them, then there will not be any dangers or any problems in the country among the people and the government. By those virtuous characteristics, the populous will be content with what the have. Briefly, of these four virtues we can say: Mettā embraces all beings, Karunā embraces sufferings, Muditā embraces prosperity, and Upekkhā embraces the good and the bad, the loved and the unloved, the pleasant and the unpleasant.[13] He who wishes to be divine in this life would daily cultivate these ‘normally-dormant’ four sublime virtues. The Buddhist five precepts [mentioned earlier] represent five needs that are essential for human life, namely, right of life, right of property, right of personal life and emotional, right of personal security and right of the psycho-physical organism. When we analyze the content of these presents they are based on facts of life. These precepts have universal value. Their timeless significance t is to be attributed and considered irrespective of conventional barriers – the significance given to social life. If man is not a social being, who is living with others these precepts will be not of any value. These relate to social life. They have their moral effects on the individual, yet the social benefits are much greater. Also these five precepts are very essential principles to develop democracy in the country. If the people practice these principles bearing the brahma-viharas in their mind - in their daily life, then: there will not be any murders, thieves, bad persons and liars and drug-addicts - and the country will be well organized in proper manner. So, observing all the above teachings of the Buddha, there are many Suttas which the Buddha preached about the social welfare and the development of a democratic society – many of which cannot be examined here. According to Buddhism every man is similar and deserves to maintain his dignity and live a quality life. Once again: from the Vasala Sutta[14] the Buddha says “Birth makes no a person, noble or an out-caste” (Na jaccā vasalo hoti, na jaccā hoti brahmao). This view of Buddhism which is very unique to hear or to see mostly emphasizes the human beings as equal without any short of discriminations. Through this stanza, we can observe that Buddhism encourages people to develop qualities beneficial to society. Conclusion: Buddhism, as a global social philosophy and religion, offers practical and theoretical medicines for social justice and democracy - and demonstrates the relationship between the two factors for the benefit of society, so that no one gets hurt or deep problems develop, bringing about the destruction of oneself, the society, and nation. Also, Buddhism does not discriminate between individual welfare from social welfare – always emphasizing that individual, social and spiritual welfare must go hand-in-hand for creating a happy world for all beings. So from the above two concepts we can see that the Buddha developed these two concepts, amongst others, to have a wholesome and peaceful and just society. What remains is human willingness to adhere to and practice the principles of democracy – while avoiding evil ways, mentioned throughout the discourse – too numerous to be recollected here. However, the five precepts should be practiced with correct intentions – the result of which is an unlikely return to a harmful lifestyle; the basic law and moral principles of the country will erode, for they become important for the welfare of social life and democracy. None of the above factors in this endeavor cannot become implemented – all are primary or fundamental principles in every society – merely mentioned here, and by the Buddha as a reminder of the way things should be. Buddhism emphasizes and encourages people to develop, for the economic system to develop wholesomely, and for the development of politics and provide justice for the benefit of social society – a service to humanity. Lastly, if more governments and people practiced the perfections (pàramitas) which the Buddha developed – then, better days would soon come. So these perfections, well known, are truly excellent virtues to possess – regardless of the religious vehicle one practices - after cultivating them: great compassion, guided by reason, not influence by selfishness and unaffected by mis-belief and without conceit – one’s and other’s situation improves. The perfections to maintain are:
So these pàramitàs are very important to practice or cultivate to maintain oneself as well as to regulate behaviors and provide justice – additionally allowing the practitioner to cultivating the same virtues that the Buddha perfected. So when one has all these virtues then for him it will be easy to understand the just, social and democratic needs – able to solve many sorts of problems. For those with perfections - there is no inequality or differences between ethnicity, creed and color, poor or rich – highlighting the importance of the concept. Then finally a socially-just, democratic government platform could exist, enabling people and policies to attain higher truths – and for those who are interested: the final goal of Nibbana. [1] The Thesaurus English dictionary & Encarta Dictionary give the meanings.
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