Applied Buddhism & International Humanitarian Law: Peaceful & Mindful Action through the Bodhisattva Path in Addressing the Phenomenon of Conflict and War (original) (raw)
Contemporary Buddhism, 2021
This article stems from a project launched by the International Committee of the Red Cross (ICRC) in 2017 to examine the degree to which Buddhism might complement or enhance international humanitarian law (IHL), also known as 'the law of war' or 'the law of armed conflict'. Given that Buddhist teachings discourage violence, scholarship has critiqued Buddhists' involvement in armed conflict rather than considered how Buddhism might contribute to regulating the conduct of hostilities once war has broken out. Yet the Buddhist aim to reduce suffering is particularly relevant during armed conflict, and the empirical realism of early Buddhist texts shows that early Buddhist communities were very much aware of its grim reality. The article investigates the evidence for this empirical realism before exploring a range of concepts, doctrines and practices from within Buddhism that are pertinent to the recognition and implementation of IHL principles and the conduct of war. While IHL lays down explicit rules to follow during war, Buddhism emphasises broader ethical principles to be applied, so as not to dilute its ideal of non-violence. At a deeper level, it addresses the intention or motivation of parties to armed conflict, and possesses psychological insights and resources to help change their behaviour. Though one might conquer a thousand times a thousand men in battle, the greatest conquest is of just one: oneself Dhammapada v. 103 (translation Peter Harvey) CONTEMPORARY BUDDHISM
Contemporary Buddhism, 2021
This article examines Buddhist teachings relevant to the regulation of war and compares them with international humanitarian law (IHL) and the just war tradition by which it has been informed. It argues that Buddhist ethics broadly align with IHL rules to minimise harm inflicted during war, and that Buddhism’s psychological resources can help support IHL to improve compliance with common humanitarian norms. Indeed, Buddhist mindfulness techniques can support even non-Buddhist combatants by enhancing their psychological resilience and capacity to fight with skill and restraint. While IHL is a legal regime that legitimises violence under certain conditions, and lays down clear universally ratified rules, Buddhism is primarily an ethical and psychological system that addresses the motivations and inner roots of behaviour and can be understood and interpreted in different ways. In this respect, Buddhism overlaps with the field of military ethics, and can contribute much to enhance military training. However, while the centrality of non-harming (ahimsā) to Buddhism dictates that extraordinary efforts should be made to prevent war or otherwise minimise the harm inflicted – thereby checking interpretations of IHL that are overly permissive – Buddhism’s consequent reluctance to legitimise and thereby institutionalise war, and the ambiguity of its teachings in this regard, have generally precluded it from developing clear just war guidelines for belligerents to follow, and Buddhist resources to improve the conduct of hostilities have remained largely untapped. Mainstream traditions of Buddhist ethics must also be distinguished from more esoteric and localised beliefs and practices, and from the lived Buddhisms with which most lay Buddhists are more familiar, which do not necessarily embody the same degree of restraint. Belligerents might therefore have different conceptions or expectations of Buddhism depending on their culture and particular circumstances, or be unclear about what it says on the conduct of war.
University of Colombo , 2024
International Humanitarian Law and Theravada Buddhism offer unique perspectives that complement each other. While International Humanitarian Law tends to protect humanity during an armed conflict, Theravada Buddhism seeks to attain the supreme bliss of Nirvana in order to make an end to the suffering throughout the long way of Samsara. As a religious philosophy, Buddhism acknowledges that unskillfulness (akusala) based on greed (lōbha), hatred (dōsa) and delusion (mōha) is the cause of human suffering. Accordingly, Buddhism focuses on eliminating the attachments (upādana) and conflicts (dōsa) that cause suffering of human life. On the other hand, International Humanitarian Law advocates belligerents to strike a balance between military necessity and humanity by adhering to the principle of Distinction, the principle of Proportionality and the principle of Precaution in order to reduce the suffering of mankind on the battlefield. Theravada Buddhist philosophy always emphasizes that the elimination of suffering is not a collective effort but an individual effort. Therefore, each individual is responsible for their own self-spiritual liberation. However, International Humanitarian Law addresses the elimination of suffering in an armed conflict as a collective effort. These efforts focus on promoting compliance with International Humanitarian Law, strengthening accountability mechanisms, advocating for the protection of civilians and non-combatants, and facilitating humanitarian assistance during armed conflict. Hence, this study focuses on the possible discourse between the fundamental teachings of Theravada Buddhist Philosophy and key principles of International Humanitarian Law to reduce the suffering of mankind. Despite the inherent philosophical disparities, it can be identified possible alignments between Theravada Buddhist philosophy and International Humanitarian Law to reduce the suffering of mankind. Accordingly, the fundamental principles of Theravada Buddhist philosophy such as metta (loving-kindness), karuna (compassion), and ahiṃsā (non-violence) make an alignment with the Principle of Distinction, Principle of Proportionality, and the Principle of Precaution in International Humanitarian Law. Although, there are objective differences between Theravada Buddhism and International Humanitarian Law, both disciplines interpret the elimination of human suffering as the aim of their objective scope.
Routledge Taylor & Francis Group, 2022
The arising of war is almost inevitable within human societies, and IHL seeks to regulate its conduct as far as possible. According to Buddhism, mental defilements are the roots of conflict, so from the viewpoint of Dhamma, awareness of them is imperative if suffering is to be effectively reduced. The aim of this study is to examine the utility of Buddhist teachings in ensuring the humane treatment, without adverse distinctions, of those caught up in war, by the development of self- control, self-discipline and responsibility. The Vepacitti Sutta describes the ideal mental qualities that are required to do this, and we point out the practical implications of those qualities, as explained in the Mahācattārīsaka Sutta. Our argument is that cultivating the mind according to the practical path that we introduce is conducive to self-control, discipline and responsibility during a war with respect to international humanitarian law (IHL), and particularly with respect to non-combatants.
United Nations Day of Vesak 2025 Volume, 2025
The great message of Lord Siddhartha Gautama Buddha to universe and the insight of Buddhism is, in fact, to promote peace and unity among the humankind, providing equal access to opportunities and resources for people who might otherwise be excluded or marginalized, compassion, cultivating inner peace and mindful healing. Gautama, the enlightened or awakened one, who attained the supreme goal of Buddhism, variously known as nirvana (blowing out), bōdhi (awakening, enlightenment) and vimutti or vimoksa (liberation), and one who fully understands the Dharma, the true nature of all things or the ultimate truth, founded the path of cessation of dukka (suffering created by attachment to desires and distorted perception and thinking) for the peace, harmony and welfare of all the living beings. Nowadays, the world is confronted with a number of crises and unprecedented natural disasters. The imminent threat of terrorism, ethnic violence, war, poverty and social and economic disparity cause widespread misery and strife leading to complex issues and crises. Buddhism with its rich heritage of tolerance and non-violence can contribute immensely and inspire us with His message of lovingkindness, peace and harmony to today's world and take us to the right path of cordial relationship among the society, tackling poverty, providing education and sustainable development to endeavour for social justice and welfare of humanity.
Philosophical Foundations of International Criminal Law
My chapter from Publication Series No. 34 (2018): Philosophical Foundations of International Criminal Law: Correlating Thinkers, Morten Bergsmo and Emiliano J. Buis (editors) This first volume in the series ‘Philosophical Foundations of International Criminal Law’ correlates the writings of leading philosophers with international criminal law. The chapters discuss thinkers such as Plato, Cicero, Ulpian, Aquinas, Grotius, Hobbes, Locke, Vattel, Kant, Bentham, Hegel, Durkheim, Gandhi, Kelsen, Wittgenstein, Lemkin, Arendt and Foucault. The book does not develop or promote a particular philosophy or theory of international criminal law. Rather, it sees philosophy of international criminal law as a discourse space, which includes a) correlational or historical, b) conceptual or analytical, and c) interest- or value-based approaches. Full book can be downloaded here http://www.toaep.org/ps-pdf/34-bergsmo-buis
Beijing Law Review
Places of worship having deep spiritual attachments with people are highly protected as cultural property under International Humanitarian Law (IHL). While these places are given full respect, recognition, and protection, armed groups are prohibited from attacking or destroying them. The protection is included in the 1954 Hague Convention for the Protection of Cultural Property in the event of Armed Conflicts, Additional Protocol I and II to the Geneva Conventions of 1949, Statute of the International Criminal Tribunal for the Former Yugoslavia (ICTY), and the Statute of the International Criminal Court. Further, it is highlighted under the Customary International Humanitarian Law as well. However, there are several significant instances around the globe where the protection of places of worship has been threatened during armed conflicts. In this context, this paper aims to evaluate the correspondence between IHL and Buddhism in relation to the protection of places of worship during armed conflicts. Therefore, this research employs desk research methodology in terms of ascertaining the correspondence between Buddhism and IHL. Accordingly, this research relies on secondary data in the areas of Buddhism and IHL. Thus, special references will be made to key IHL instruments, including Geneva Conventions, Customary International Humanitarian Rules, and case precedents. On the other hand, this paper refers to Buddhist literature on the protection of places of worship, including seven factors leading to welfare taught by the Buddha to the Vajjians, the verdict regarding the four places associated with the life of the Buddha, the 12th Rock Edict of Emperor Aśoka on respecting all religions and Bodhisattva vows mentioned in the Tibetan Buddhist tradition. This paper believes that, although the key objectives of the two bodies are not identically same, the philosophical underpinnings of Buddhism can be used progressively for the enrichment of IHL relating to the protection of places of worship.
Relevancies of Buddhism on International Relations: Analysis of eightfold paths of Buddhism
Research Nepal Journal of Development Studies
Buddha's thoughts are not only recognized as philosophy or religion but also applied significantly as credence in economic, political, and international relations. Buddha’s thoughts have been acknowledged as a more gorgeous and vital tool to upkeep better relations practically. Through a highly rationalized and applied interpretation of the thoughts, it has been pragmatized in real events as peace-keeping instruments among geopolitical cults. Foreign policy among states has become chaotic and inconsistent in recent years. The five principles of peaceful coexistence of foreign policy and the eight-fold new path of Buddhism have numerous potential implications for driving the globe toward rectifying a pragmatic approach to international relations.
Living in Peace: Insights from Buddhism
Blue Pine Books, 2013
The seventh in the series on Buddhism and peace published by Blue Pine Books. The series collects academically sound essays on the topic. It is hoped that the collection will shed light on various movements in Buddhism and peace, and provide grounds for thinking about the issues involved.The series has published articles by Thich Nhat Hanh (b. 1926), who founded the Plum Village in France, by A. T. Ariyaratne (b. 1931), who started the Sarvodaya practice of conflict management in Sri Lanka, and the writings of numerous other Buddhist activists and scholars of Buddhist Studies. The seventh volume continues in this vein by offering fourteen admirable essays toward our continuing goal of sharing the spirit of compassion and thereby transforming conflict.For this volume, the editors chose articles that reflect Buddhist peace activism around the world, that characterize their regional activities, and that are presented from a variety of perspectives. Included are those about Korean Buddhism and peace (Mun and Koo), Japanese Buddhism and peace (Ogi, Satōand the Shōgyō-ji Archives Committee), Chinese Buddhism and peace (Lee),Indian Buddhism and peace (Huynh), and Myanmar Buddhism and peace(Long). Readers will also find the topic approached from a variety of perspectives including literary (Holt), comparative (Powell), political (Huynh),philosophical (Thompson), doctrinal (Varghese), and from perspectives of Socially Engaged Buddhism (Long). There are articles that describe actions of ecumenicists (Mun and Powell) and those that reflect the actions of specific Buddhist traditions (Long).
Violence, military duty and War in Buddhism
Visnyk of the Lviv University, 2018
There are described and analyzed main tendencies and requests in Buddhism teachings about violence, military duty and war in the article. Author demonstrates that Buddhism was adapting historically to different cultures and its contexts. Also this adaptation provided specific solutions for conflict between pacifism and necessity to defend against aggression. Author emphasizes that we need to research Buddhist teachings more carefully to understand objective religious and political situation in the world.
World Peace and Conflict Resolution: A Solution from Buddhist Point of View
2018
Peace cannot be established until self-consciousness is revealed in human beings. In this nuclear age, the establishment of a lasting peace on the earth represents the primary condition for the preservation of human civilization and survival of human beings. Nothing perhaps is so important and indispensable as the achievement and maintenance of peace in the modern world today.
Exploring a Buddhist Peace Theory
2016
Through its history, Buddhism has deepened its analysis of the psychological dynamics of suffering including conflict and its resolution. This paper explores how this analysis of human mind elaborates inner peace. It is proposed as a nondualistic peace based on contemplative practice, a cognition of reality as interdependent and interpenetrating and exercise of compassionate mind in a synergistic way. It is an awareness of an ultimate inseparability between our well-being and happiness and that of others' and an effort to gratify basic needs of all, promote freedom, and justice for all equally.
A Buddhist philosophy of global mind for a sustainable peace
2017
While violence and conflict are the main problems that must be tackled for a peaceful world, they are caused and sustained through our own thoughts. Though external causes must not be ignored, the most fundamental problem is an epistemological one – our way of knowing and understanding the world. Since its beginning, Buddhism has deepened its analysis of the dynamics of human mind, both as a root cause of suffering and as a source of harmony. This paper explores how Buddhism's analysis of human mind can be applied to conflict dynamics, conflict resolution, and building a sustainable peace.
Studia Missionalia, 1989
This was an invited article by Hans Küng for Studia Missionalia's issue on "Peace and Religions." I was asked to write concerning Buddhist views with specific reference to Rissho Koseikai.