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by Michael Jerryson,Mark Juergensmeyer

  • ISBN: 0195394836
  • Author: Michael Jerryson,Mark Juergensmeyer
  • ePub ver: 1857 kb
  • Fb2 ver: 1857 kb
  • Rating: 4.6 of 5
  • Language: English
  • Pages: 272
  • Publisher: Oxford University Press; 1 edition (January 8, 2010)
  • Formats: doc docx mbr azw
  • Category: History
  • Subcategory: World
epub Buddhist Warfare download

Michael Jerryson, Mark Juergensmeyer. Buddhist Warfare is a collection of essays on Buddhist traditions around the world

Michael Jerryson, Mark Juergensmeyer. Buddhist Warfare is a collection of essays on Buddhist traditions around the world. The first chapter is actually translation of an essay by Paul Demieville (1957), who was one of the most importand Buddhist scholars of his time. There are not many books that discuss Buddhist monastic violence- which is really the focus of the essays, not lay Buddhists, which I suppose would make for a different book. Buddhist Warfare is quite balanced and offers some very important points about Buddhism.

Mark Juergensmeyer (born 1940 in Carlinville, Illinois) is an American scholar in sociology, global studies and religious studies and a writer best known for his studies of religious violence and global religion. He is Distinguished Professor of Sociology and Global Studies at the University of California Santa Barbara. Juergensmeyer received a BA in Philosophy from the University of Illinois in 1962, an MDiv from Union Theological Seminary, New York in 1965, and a P.

Oxford University Press, In. publishes works that further. Oxford University’s objective of excellence.

Buddhist Warfare deserves to be read by all Buddhist specialists and graduate students, particularly to those interested in violence in Buddhism. The book immensely contributes to Buddhist studies, the anthropological study of Buddhism, and political and Asian studies. -Journal of Religion & Culture. Japanese zen-soldiers and Thai military-monks that blurred the line between state troopers and religious practitioners. And the Korean war where Buddhist monks were at the forefront of the battle against "Imperial America", complete with its doctrine that demonised the US, a common practice in Buddhist warfare in de-humanising their enemies.

Michael Jerryson is Assistant Professor of Religious Studies at Youngstown State University. Mark Juergensmeyer is Professor of Sociology and Global Studies, and Director of the Orfalea Center for Global and International Studies at the University of California, Santa Barbara. Библиографические данные. Michael Jerryson, Mark Juergensmeyer.

Michael K. Jerryson, Mark Juergensmeyer, eds. Buddhist Warfare

Michael K. Buddhist Warfare. Oxford: Oxford University Press, 2010. All in all, Jerryson, Juergensmeyer and their co-authors have produced an extremely valuable, edifying collection which seriously challenges the images of peacefulness that Western Buddhists have tended to project onto the religion of their choice.

Michael Jerryson and Mark Juergensmeyer Buddhist Warfare. Michael Jerryson and Mark Juergensmeyer.

Michael Jerryson and Mark Juergensmeyer. This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence.

Buddhist Warfare book.

Though traditionally regarded as a peaceful religion, Buddhism has a dark side. On multiple occasions over the past fifteen centuries, Buddhist leaders have sanctioned violence, and even war. The eight essays in this book focus on a variety of Buddhist traditions, from antiquity to the present, and show that Buddhist organizations have used religious images and rhetoric to support military conquest throughout history. Buddhist soldiers in sixth century China were given the illustrious status of Bodhisattva after killing their adversaries. In seventeenth century Tibet, the Fifth Dalai Lama endorsed a Mongol ruler's killing of his rivals. And in modern-day Thailand, Buddhist soldiers carry out their duties undercover, as fully ordained monks armed with guns. Buddhist Warfare demonstrates that the discourse on religion and violence, usually applied to Judaism, Islam, and Christianity, can no longer exclude Buddhist traditions. The book examines Buddhist military action in Tibet, China, Korea, Japan, Mongolia, Sri Lanka, and Thailand, and shows that even the most unlikely and allegedly pacifist religious traditions are susceptible to the violent tendencies of man.
Comments (7)

Buddhism is a very diverse religion. It has so many different sects, cultures and leaders that are bind together solely by the teachings of the Buddha. The religion has no unifying canonical scriptures, and each tradition consist of unique set of practices and doctrines that are different from one another, with each version of Buddhism is deeply embeded into the local culture.

This, as an effect, make the subject of Buddhism and its violence a complicated matter and its analysis a monumental challenge. Which is why, perhaps, there are not that many books that cover the subject, and this in return make our basic perception of the religion become distorted by the peaceful image we see on the surface.

This book is the attempt to adress this misconception. It is written with the utmost respect for the religion, not for "exposing the truth" but to understanding the complete picture through reading the scriptures and analysing the impacts throughout history. Its world-class research are conducted by the experts on the field: 11 of the best scholars on the subject, with expert on Buddhism in Japan, Sub Continent, Sri Lanka, Tibet, Mongolia, Korea, China, Thailand and the rest of South East Asia. And the 8 chapters of their findings are a serious body of work that leaves no room for doubts that violence is truly a part of Buddhism, for better and for worse.

First there are the Mongolian Buddhist Khans, whom engaged in acts of violence such as the forceful replacement of Shamanism with Buddhism as state religion, and the implementation of harsh code of conduct to its conquered subjects with torture and death as the punishment. And then there are the many Chinese wars with Buddhist monks participating in the bloodsheds. The brutal cleansing conducted by Buddhists in Sri Lanka. Japanese zen-soldiers and Thai military-monks that blurred the line between state troopers and religious practitioners. And the Korean war where Buddhist monks were at the forefront of the battle against "Imperial America", complete with its doctrine that demonised the US, a common practice in Buddhist warfare in de-humanising their enemies.

Indeed, a lot of violence are conducted by Buddhists in the name of the state, to first and foremost protect nationalist interest, with few selected scriptures are used to justify the conducts. Verses such as "if a king makes war or torture with compassionate intentions, even those acts can result in the accumulation of vast karmic merit" and "the Buddhist axiom is that everything is suffering... since life is suffering killing one's neighbour is doing him a favor", among many others, are often used to justify their violent acts.

If they sound familiar, it is because these kind of scripture-based justifications are also used by the likes of Christian Crusade in their "Holy War", Jewish extremists in confiscating lands, ethnic cleansing by Hindus in the partition of India and Muslim Jihadists in their terror attacks, and this makes Buddhist violence no different than any other religious violence. In addition, as the first Christian rulers in Europe relied on Christianity to gain support and win their wars, similarly the barbarians in Northern China and in Japan initially adopted Buddhism to gain military advantage in their wars. And while Buddhist extremists are rare, the attack on Tokyo subway in 1995 where Sarin Gas killed a lot of people was conducted by Buddhist militants, in the same manner Al Qaeda launch their offensives.

Moreover, while some wars are conducted to defend a Buddhist community against "enemies" from different faith, there are also a lot of clashes between two or three different schools of Buddhism and traditions. The most eye opener example for me was the sectarian violence that occurred in Tibet during the life of the 5th Dalai Lama, where Tibet was actually divided before violence unite them together in such vicious manner, with the victor's version of Buddhism eventually became the official religion in Tibet until now.

There are of course a lot more detailed examples written in the book, including the violent acts by Buddhists in everyday life outside the context of war, such as a forced self-mutilation on Chinese monks and the abuse on female Buddhist monks in chauvinistic sects. But this does not redirect our focus from the many majority of Buddhists that indeed live a very tolerant and peaceful life.

Hence, as far as the objective of the book is concern, it is a pretty successful one in describing the complicated world of Buddhist violence without tainting the true religion. And it serves to understand that when it comes to violence all religion are the same, that it's almost always not about the religion itself but it's more about power struggle.
Excellent book. It's about time someone told the truth about the Dhamma as it is really practiced. The Sangha has always needed protectors: where such protection was lacking the practice was extinguished. Monastic practice is not the only way to be a "buddhist" (originaly monks weren't the only dedicated or successful practitioners) it is simply the remaining praxis. The historical alliance with royalty politics protected the monastaries, but at a terrible price. The inadequacy of the western analytic approach to war and violence is on full display in this work and the Afterthoughts section by Faure does a decent job of raising the issue. It would require another volume to pick up the conversation from that starting point.
Anyone who wishes to understand Buddhism from a materialist perspective -- rather than a purely theological/philosophical one -- must spend some time with this text.
"Buddhist Warfare" has a number of problems, all of which originate with the editors, not necessarily with the authors of the essays within its covers.

Taken individually, the essays are mostly quite good and provide great insight how certain Buddhist teachers rationalized the canon for self-serving purposes, or for nationalistic intent. And in these essays, it's made pretty clear that these are adaptations of the doctrine, corruptions of the doctrine, not the doctrine itself.

Whether it was the Chinese communists twisting the doctrine to encourage national pride to fight the imperialistic Americans in Korea, or the Japanese using Zen concepts to create the "perfect soldier" doesn't mean that is what Buddhism teaches or condones.

And that's where the editors muck things up. They force a concept of innate violence onto the Buddha's teachings, and they can be quite mesmerizing in promoting this concept. But it doesn't wash. This contrivance is readily apparent with the photo on the softcover edition, a young monk diffidently holding a pistol as a sort of emblem of Buddhism's violence. Wouldn't surprise me if the photo was completely staged.

And the title implies there is Buddhist warfare in the sense there is conventional warfare or nuclear warfare. Yes, there are Buddhists at war, but Buddhist warfare? Buddhism in and of itself is an empty bucket.

There are some good essays in this edition, but the overall concept that is being promoted by the editors is bogus and doesn't hold up.
As with all faiths, men often make their faith over to suit their needs. As a Buddhist I was saddened by the misuse of our faith and at the same time comforted by the author's gentle reminder that all of us suffer from delusion, anger, lust and ignorance. It is a book well worth reading.
Buddhists have the tendency to idealize Buddhism as a religion of peace and harmony.
This book shows that the philosophy of Buddhism may be okay - serious doubts remain even there -, but that it's practice has been and still is rather violent in many places of the world. If you don't believe this, read this well documented book.
By the way, there are at best Buddhisms or buddhists. No Buddhism as such.

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