Pub Date : 2021-07-03DOI: 10.1080/14639947.2022.2038025
E. Harris
ABSTRACT This article argues, through examples drawn mainly from the Sutta Piṭaka, that the Pali texts are characterised by an empirical realism that avoids neither the grim realities of conflict nor the underlying forces that drive it. Suttas such as the Cakkavatti-sīhanāda Sutta and the Mahā-dukkha-kkhanda Sutta are obvious examples of this realism. So also is the Aṅgulimāla Sutta, which deals with the phenomenon of a serial killer. Other texts examine causation, the Mahā-nidāna Sutta, for instance, which applies Buddhist causation theories to conflict and other forms of disruption in society. All focus on the almost intractable nature of conflict, when greed, hatred and delusion are embodied within human cultures and communities, producing diverse constructions of reality, fed by papañca, proliferating thought. I will argue that the empirical realism shown by texts such as the above can throw light on some of the bitter contexts of armed conflict that Buddhists are caught up in within the contemporary world, as combatants, humanitarian workers or members of civilian communities. They point to the difficulties that can arise, for instance, when humanitarian workers seek to enter zones of armed conflict to protect civilians and to encourage compliance with international humanitarian law (IHL) as set out in customary law and treaties such as the Geneva Conventions and its Additional Protocols. The strength of the diverse constructions of reality present can mean that IHL, and also the demands of compassion, are subordinated to other concerns. This article therefore argues that Buddhism offers not only tools for effective compliance with IHL within situations of armed conflict, but also an analytical model for understanding why some contexts of armed conflict are resistant to the principles embodied in this law. It also suggests a primary initial role for external authorities in guarding against IHL abuses, before armed services personnel can cultivate mindful inner discipline in line with Buddhist ideals.
{"title":"BUDDHIST EMPIRICAL REALISM AND THE CONDUCT OF ARMED CONFLICT","authors":"E. Harris","doi":"10.1080/14639947.2022.2038025","DOIUrl":"https://doi.org/10.1080/14639947.2022.2038025","url":null,"abstract":"ABSTRACT This article argues, through examples drawn mainly from the Sutta Piṭaka, that the Pali texts are characterised by an empirical realism that avoids neither the grim realities of conflict nor the underlying forces that drive it. Suttas such as the Cakkavatti-sīhanāda Sutta and the Mahā-dukkha-kkhanda Sutta are obvious examples of this realism. So also is the Aṅgulimāla Sutta, which deals with the phenomenon of a serial killer. Other texts examine causation, the Mahā-nidāna Sutta, for instance, which applies Buddhist causation theories to conflict and other forms of disruption in society. All focus on the almost intractable nature of conflict, when greed, hatred and delusion are embodied within human cultures and communities, producing diverse constructions of reality, fed by papañca, proliferating thought. I will argue that the empirical realism shown by texts such as the above can throw light on some of the bitter contexts of armed conflict that Buddhists are caught up in within the contemporary world, as combatants, humanitarian workers or members of civilian communities. They point to the difficulties that can arise, for instance, when humanitarian workers seek to enter zones of armed conflict to protect civilians and to encourage compliance with international humanitarian law (IHL) as set out in customary law and treaties such as the Geneva Conventions and its Additional Protocols. The strength of the diverse constructions of reality present can mean that IHL, and also the demands of compassion, are subordinated to other concerns. This article therefore argues that Buddhism offers not only tools for effective compliance with IHL within situations of armed conflict, but also an analytical model for understanding why some contexts of armed conflict are resistant to the principles embodied in this law. It also suggests a primary initial role for external authorities in guarding against IHL abuses, before armed services personnel can cultivate mindful inner discipline in line with Buddhist ideals.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"144 - 163"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43407652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2021.2134541
Daiki Kinoshita
ABSTRACT This paper explores how specific Mahāyāna ethics, namely the interpretation of the Lotus Sūtra by Zhiyi (536–597), Nichiren (1222–1282) and Sōka Gakkai (1930–), can relate to core principles of international humanitarian law (IHL). In particular, it also assesses and discusses how Sōka Gakkai’s three key doctrines (the dignity of life, the variability of life and the interconnectedness of life) are congruent with some IHL principles. The paper then analyses how Buddhist organisations today can be advocates of IHL and specifically looks at how Sōka Gakkai agrees with – and commits to – IHL in terms of the humanitarian impact of the use of nuclear weapons.
{"title":"INTERNATIONAL HUMANITARIAN LAW AND NICHIREN BUDDHISM","authors":"Daiki Kinoshita","doi":"10.1080/14639947.2021.2134541","DOIUrl":"https://doi.org/10.1080/14639947.2021.2134541","url":null,"abstract":"ABSTRACT This paper explores how specific Mahāyāna ethics, namely the interpretation of the Lotus Sūtra by Zhiyi (536–597), Nichiren (1222–1282) and Sōka Gakkai (1930–), can relate to core principles of international humanitarian law (IHL). In particular, it also assesses and discusses how Sōka Gakkai’s three key doctrines (the dignity of life, the variability of life and the interconnectedness of life) are congruent with some IHL principles. The paper then analyses how Buddhist organisations today can be advocates of IHL and specifically looks at how Sōka Gakkai agrees with – and commits to – IHL in terms of the humanitarian impact of the use of nuclear weapons.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"398 - 413"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45403684","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2022.2038026
Noel Maurer Trew
ABSTRACT The branch of international humanitarian law (IHL) pertaining to targeting is notoriously challenging for decision makers to apply in practice. The rules of distinction, precautions and proportionality in attack form the bedrock of targeting law, but compliance with these rules requires combatants to correctly understand what is happening in the battlespace. Those who decide upon, plan or execute an attack may not always have access to the right kind or amount of information needed to correctly set up an attack. Furthermore, they may not even know what information they need. Given the ambiguity posed by inadequate intelligence or information overload, how can combatants train themselves to successfully cut through the fog of war? In Japanese Zen (Chinese: Chan) Buddhism, adherents typically practice meditation methods featuring elements of open monitoring and focused attention. One style of focused attention, known as kōan practice, is often used by those in the Rinzai and (to a lesser extent) Sōtō schools of Zen. Kōans are short stories that Zen teachers use to communicate those Buddhist insights that cannot be expressed through direct communication, such as the experience of ‘nonduality’. Although kōans are often described as riddles or puzzles, they are not intended to be solved logically. Rather, the practitioner focuses their attention upon the kōan and observes what happens when linguistic and logical means of ‘solving’ it fall away. By training the mind to recognise its attachments to particular concepts or habitual ways of problem-solving, those who take up this practice in its proper context may find themselves better prepared to make decisions based on ambiguous information, and to spot errors in their perception or thinking when considering such matters of grave importance.
{"title":"‘NOT KNOWING IS MOST INTIMATE’: KOAN PRACTICE AND THE FOG OF WAR","authors":"Noel Maurer Trew","doi":"10.1080/14639947.2022.2038026","DOIUrl":"https://doi.org/10.1080/14639947.2022.2038026","url":null,"abstract":"ABSTRACT The branch of international humanitarian law (IHL) pertaining to targeting is notoriously challenging for decision makers to apply in practice. The rules of distinction, precautions and proportionality in attack form the bedrock of targeting law, but compliance with these rules requires combatants to correctly understand what is happening in the battlespace. Those who decide upon, plan or execute an attack may not always have access to the right kind or amount of information needed to correctly set up an attack. Furthermore, they may not even know what information they need. Given the ambiguity posed by inadequate intelligence or information overload, how can combatants train themselves to successfully cut through the fog of war? In Japanese Zen (Chinese: Chan) Buddhism, adherents typically practice meditation methods featuring elements of open monitoring and focused attention. One style of focused attention, known as kōan practice, is often used by those in the Rinzai and (to a lesser extent) Sōtō schools of Zen. Kōans are short stories that Zen teachers use to communicate those Buddhist insights that cannot be expressed through direct communication, such as the experience of ‘nonduality’. Although kōans are often described as riddles or puzzles, they are not intended to be solved logically. Rather, the practitioner focuses their attention upon the kōan and observes what happens when linguistic and logical means of ‘solving’ it fall away. By training the mind to recognise its attachments to particular concepts or habitual ways of problem-solving, those who take up this practice in its proper context may find themselves better prepared to make decisions based on ambiguous information, and to spot errors in their perception or thinking when considering such matters of grave importance.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"223 - 251"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45275500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2022.2038030
Alex Wakefield
ABSTRACT This article explores the Buddhist quality of khanti. Khanti/kṣānti translates as patience, forbearance or tolerance, and includes the notions of non-retaliation and forgiveness. Understood in Buddhist texts as the opposite of anger and hatred, khanti may support measures of international humanitarian law (IHL) which prevent unlawful reprisals and other atrocities motivated by revenge in the context of war. As with IHL, Buddhism emphasises common humanity through the recognition of universal suffering. By drawing on Buddhist narratives and treatises, which apply the analysis of non-self (anattā) to anger itself as a basis for khanti, this article demonstrates that khanti is regarded as particularly appropriate for dealing with conflict. Khanti addresses the immediate psychological responses of victims of violence during conflict, thus offering immediate relief of suffering and preventing its further escalation. This article suggests that the brahmavihārās, particularly loving-kindness (mettā), may practically develop the quality of khanti. Just as mindfulness meditations have been used in the secular and global contexts, so too mettā practice as the development of khanti could be utilised alongside military training and the work of the International Committee of the Red Cross to enhance compliance with IHL.
{"title":"‘FREEDOM FROM HATRED’: THE ROLE OF KHANTI IN COMPLEMENTING THE WORK OF INTERNATIONAL HUMANITARIAN LAW (IHL)","authors":"Alex Wakefield","doi":"10.1080/14639947.2022.2038030","DOIUrl":"https://doi.org/10.1080/14639947.2022.2038030","url":null,"abstract":"ABSTRACT This article explores the Buddhist quality of khanti. Khanti/kṣānti translates as patience, forbearance or tolerance, and includes the notions of non-retaliation and forgiveness. Understood in Buddhist texts as the opposite of anger and hatred, khanti may support measures of international humanitarian law (IHL) which prevent unlawful reprisals and other atrocities motivated by revenge in the context of war. As with IHL, Buddhism emphasises common humanity through the recognition of universal suffering. By drawing on Buddhist narratives and treatises, which apply the analysis of non-self (anattā) to anger itself as a basis for khanti, this article demonstrates that khanti is regarded as particularly appropriate for dealing with conflict. Khanti addresses the immediate psychological responses of victims of violence during conflict, thus offering immediate relief of suffering and preventing its further escalation. This article suggests that the brahmavihārās, particularly loving-kindness (mettā), may practically develop the quality of khanti. Just as mindfulness meditations have been used in the secular and global contexts, so too mettā practice as the development of khanti could be utilised alongside military training and the work of the International Committee of the Red Cross to enhance compliance with IHL.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"281 - 298"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46062466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2021.2145683
Daniel Ratheiser, S. Kariyakarawana
ABSTRACT At first glance, a military life and practising Buddhism may seem like two pursuits at odds. Buddhism sets the moral bar very high and nowhere in its teachings can one find any evidence in support of violence, whether in word, thought or deed. One could therefore argue that Buddhism and the military are two strange bedfellows, and some may find it difficult to conceive of serving in the military whilst adhering to the ethos, values and standards of Buddhism. This article challenges this popular myth and resolves this apparent paradox between Buddhism and the military. By drawing on canonical Buddhist teachings as well as voices from the Sangha and Buddhist military practitioners, we demystify the ‘Buddhist soldier’ and clear common misconceptions regarding: the fundamental teachings of ahiṃsā, karma and skilful (kusala) action; Buddhist teachings being equated to pacifism; the duty of soldiers and the State to protect; soldiering as a ‘right livelihood’; and the karmic implications of military professions. Using international humanitarian law, the body of law regulating the conduct of war, as a natural reference point, we explore what guidance Buddhist teachings provide to soldiers and how they potentially can contribute towards reducing suffering in war, including through application in military training. Buddhism endorses the concept of maintaining disciplined, virtuous and skilled military forces to protect what is good. At all times one needs to aim at not causing suffering to others, but never at the expense of preventing even worse suffering.
{"title":"THE PARADOX OF THE BUDDHIST SOLDIER","authors":"Daniel Ratheiser, S. Kariyakarawana","doi":"10.1080/14639947.2021.2145683","DOIUrl":"https://doi.org/10.1080/14639947.2021.2145683","url":null,"abstract":"ABSTRACT At first glance, a military life and practising Buddhism may seem like two pursuits at odds. Buddhism sets the moral bar very high and nowhere in its teachings can one find any evidence in support of violence, whether in word, thought or deed. One could therefore argue that Buddhism and the military are two strange bedfellows, and some may find it difficult to conceive of serving in the military whilst adhering to the ethos, values and standards of Buddhism. This article challenges this popular myth and resolves this apparent paradox between Buddhism and the military. By drawing on canonical Buddhist teachings as well as voices from the Sangha and Buddhist military practitioners, we demystify the ‘Buddhist soldier’ and clear common misconceptions regarding: the fundamental teachings of ahiṃsā, karma and skilful (kusala) action; Buddhist teachings being equated to pacifism; the duty of soldiers and the State to protect; soldiering as a ‘right livelihood’; and the karmic implications of military professions. Using international humanitarian law, the body of law regulating the conduct of war, as a natural reference point, we explore what guidance Buddhist teachings provide to soldiers and how they potentially can contribute towards reducing suffering in war, including through application in military training. Buddhism endorses the concept of maintaining disciplined, virtuous and skilled military forces to protect what is good. At all times one needs to aim at not causing suffering to others, but never at the expense of preventing even worse suffering.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"102 - 143"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45829651","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2022.2038028
Diane Denis
ABSTRACT All of us agree that a civilian population is inevitably and profoundly affected by a war, regardless of where this population stands in the scheme of things. A civilian population is hostage to the forces at work, not only physically, economically and socially, but also intimately, emotionally, psychologically and spiritually. In fact, everyone involved in a conflict has to deal with the chaos in his or her own mind and in his or her own environment. The formulation of international humanitarian law (IHL) was influenced by a socially oriented intellectual culture that has often failed to address the inner workings of the individual consciousness. Buddhism’s contribution here may be just that: its insistence on the process of cognition as the ground for both the creation of and the liberation from suffering. More specifically, this paper focuses on the Dharmadharmatāvibhāga (DDV), an ancient North Indian Buddhist text. The premise is that many such ancient texts have something important to contribute to our contemporary world, by offering some insight into ‘universal principles’ in the workings of the mind and in human interactions. The question then is: how can these ideas contribute to the development of individual willingness to care and embody ethical conduct even during armed conflicts?
{"title":"FUNDAMENTAL INTELLIGENCE, A BUDDHIST JUSTIFICATION FOR THE UNIVERSAL PRINCIPLES UNDERLYING IHL","authors":"Diane Denis","doi":"10.1080/14639947.2022.2038028","DOIUrl":"https://doi.org/10.1080/14639947.2022.2038028","url":null,"abstract":"ABSTRACT All of us agree that a civilian population is inevitably and profoundly affected by a war, regardless of where this population stands in the scheme of things. A civilian population is hostage to the forces at work, not only physically, economically and socially, but also intimately, emotionally, psychologically and spiritually. In fact, everyone involved in a conflict has to deal with the chaos in his or her own mind and in his or her own environment. The formulation of international humanitarian law (IHL) was influenced by a socially oriented intellectual culture that has often failed to address the inner workings of the individual consciousness. Buddhism’s contribution here may be just that: its insistence on the process of cognition as the ground for both the creation of and the liberation from suffering. More specifically, this paper focuses on the Dharmadharmatāvibhāga (DDV), an ancient North Indian Buddhist text. The premise is that many such ancient texts have something important to contribute to our contemporary world, by offering some insight into ‘universal principles’ in the workings of the mind and in human interactions. The question then is: how can these ideas contribute to the development of individual willingness to care and embody ethical conduct even during armed conflicts?","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"164 - 189"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49435408","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2021.2083406
Dharmacārin Siṃhanāda
ABSTRACT Dialogue between international humanitarian law (IHL) and Buddhism draws attention to the challenging question of the nature and identity of the Buddhist soldier. Here, the Buddhist soldier is considered not as a simple binary contradiction but as a complex dynamic paradox that can be unfolded, explored and understood through the use of Buddhist philosophy. The dialectical logic of Madhyamaka is harnessed through dialectical process analysis (DPA), a method that shows complex dynamic relationships in relatively accessible and legible spatial form, as maps. DPA maps are used to analyse the complex, dynamic nature of military duty, the soldier as responsible individual, and the soldier in socio-political context. Connections between the Mahāyāna Buddhist ideal of the bodhisattva and the Jungian Warrior Hero archetype are explored. A model is proposed for the ethical conduct of military operations in accordance with IHL, which includes the failure of ethics and law in the case of military atrocity. Ethics are discussed in both Buddhist and more general terms as ‘natural ethics’, for the critical test is not some parochial religious orthodoxy, but practical compliance with IHL in the field of conflict. Difficulties that the practice of ethical soldiering faces are noted. These will not be overcome without significant change, so implications are noted for management education, cultural change and organisational development in military training.
{"title":"THE BUDDHIST SOLDIER: A MADHYAMAKA INQUIRY","authors":"Dharmacārin Siṃhanāda","doi":"10.1080/14639947.2021.2083406","DOIUrl":"https://doi.org/10.1080/14639947.2021.2083406","url":null,"abstract":"ABSTRACT Dialogue between international humanitarian law (IHL) and Buddhism draws attention to the challenging question of the nature and identity of the Buddhist soldier. Here, the Buddhist soldier is considered not as a simple binary contradiction but as a complex dynamic paradox that can be unfolded, explored and understood through the use of Buddhist philosophy. The dialectical logic of Madhyamaka is harnessed through dialectical process analysis (DPA), a method that shows complex dynamic relationships in relatively accessible and legible spatial form, as maps. DPA maps are used to analyse the complex, dynamic nature of military duty, the soldier as responsible individual, and the soldier in socio-political context. Connections between the Mahāyāna Buddhist ideal of the bodhisattva and the Jungian Warrior Hero archetype are explored. A model is proposed for the ethical conduct of military operations in accordance with IHL, which includes the failure of ethics and law in the case of military atrocity. Ethics are discussed in both Buddhist and more general terms as ‘natural ethics’, for the critical test is not some parochial religious orthodoxy, but practical compliance with IHL in the field of conflict. Difficulties that the practice of ethical soldiering faces are noted. These will not be overcome without significant change, so implications are noted for management education, cultural change and organisational development in military training.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"190 - 207"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49500836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2021.2146837
Andrew Bartles-Smith
2022 The 5th International Symposium on Hydrogen Energy and Energy Technologies (HEET 2022) 18–19 November 2022, Osaka, Japan (virtual conference (ZOOM)) We are glad to introduce you that the 2022 The 5th International Symposium on Hydrogen Energy and Energy Technologies (HEET 2022) was successfully held on November 18-19, 2022. In light of worldwide travel restriction and the impact of COVID-19, HEET 2022 was carried out in the form of virtual conference (ZOOM) to avoid personnel gatherings. The vision of the HEET 2022 is a premier interdisciplinary platform for researchers, practitioners and educators to present and discuss the most recent innovations, trends, and concerns as well as practical challenges encountered and solutions adopted in the fields of Hydrogen Energy & Energy Technologies. During the conference, the conference model was divided into three sessions, including oral presentations, keynote speeches and online Q&A discussion. We have 6 keynote speeches, 1 invited talk and 25 oral presentations both from local and international presenters. The international presenters come from 20 countries and regions namely Qatar, Iran, China, Poland, Austria, U.K, Italy, Portugal, Hungary, Russia, Malaysia, Argentina, Norway, Algeria, USA, Germany, Chile, Turkey, India, and Taiwan. The time spent delivering the talks by each keynote speaker was 30 minutes, the oral presentation speaker was 15 minutes following by a Question Answer (Q & A) Session 5 minutes for each. List of Technical Program Committees are available in this pdf.
{"title":"PREFACE","authors":"Andrew Bartles-Smith","doi":"10.1080/14639947.2021.2146837","DOIUrl":"https://doi.org/10.1080/14639947.2021.2146837","url":null,"abstract":"\u0000 2022 The 5th International Symposium on Hydrogen Energy and Energy Technologies (HEET 2022) 18–19 November 2022, Osaka, Japan (virtual conference (ZOOM))\u0000 \u0000 We are glad to introduce you that the 2022 The 5th International Symposium on Hydrogen Energy and Energy Technologies (HEET 2022) was successfully held on November 18-19, 2022. In light of worldwide travel restriction and the impact of COVID-19, HEET 2022 was carried out in the form of virtual conference (ZOOM) to avoid personnel gatherings.\u0000 The vision of the HEET 2022 is a premier interdisciplinary platform for researchers, practitioners and educators to present and discuss the most recent innovations, trends, and concerns as well as practical challenges encountered and solutions adopted in the fields of Hydrogen Energy & Energy Technologies.\u0000 During the conference, the conference model was divided into three sessions, including oral presentations, keynote speeches and online Q&A discussion. We have 6 keynote speeches, 1 invited talk and 25 oral presentations both from local and international presenters. The international presenters come from 20 countries and regions namely Qatar, Iran, China, Poland, Austria, U.K, Italy, Portugal, Hungary, Russia, Malaysia, Argentina, Norway, Algeria, USA, Germany, Chile, Turkey, India, and Taiwan. The time spent delivering the talks by each keynote speaker was 30 minutes, the oral presentation speaker was 15 minutes following by a Question Answer (Q & A) Session 5 minutes for each.\u0000 List of Technical Program Committees are available in this pdf.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"1 - 7"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42754746","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/14639947.2022.2080370
Charya Samarakoon
ABSTRACT Conflict-related sexual violence (CRSV) against both male and female combatants, as well as civilians, remains a reality of war despite global efforts to address it. International humanitarian law (IHL) unequivocally condemns sexual violence in armed conflict, and there are specific measures addressing this issue in IHL. However, Buddhist teachings and practices to address sexual violence in armed conflict have not been extensively researched, despite the prevalence of sexual violence in situations of armed conflict involving Buddhist communities. This article examines Buddhist teachings and practices relevant to addressing this challenge, identifying where these align with IHL, as well as proposing how Buddhist teachings may reduce the likelihood of CRSV. It is proposed that insight into the Buddhist teaching on lack of a permanent, essential self, as expounded in the Anattalakkhaṇa Sutta, coupled with meditation, is a practical means of dispelling the toxic conceptions of gender that exacerbate sexual violence in armed conflict and of fostering compassionate behaviour towards others. As brought to light by recent neurological research, Buddhist meditation practices lessen the ‘self’-focused outlook common to humans and increase the capacity for compassion, active empathy and resilience to peer pressure. Training in Buddhist meditation, supported by explanation of relevant Buddhist teachings, may therefore significantly reduce the cultural and individual attitudes that currently exacerbate the risks of CRSV.
{"title":"ADDRESSING THE CAUSES OF CONFLICT-RELATED SEXUAL VIOLENCE WITH THE BUDDHIST DOCTRINE OF LACK OF A PERMANENT SELF AND MEDITATION TRAINING","authors":"Charya Samarakoon","doi":"10.1080/14639947.2022.2080370","DOIUrl":"https://doi.org/10.1080/14639947.2022.2080370","url":null,"abstract":"ABSTRACT Conflict-related sexual violence (CRSV) against both male and female combatants, as well as civilians, remains a reality of war despite global efforts to address it. International humanitarian law (IHL) unequivocally condemns sexual violence in armed conflict, and there are specific measures addressing this issue in IHL. However, Buddhist teachings and practices to address sexual violence in armed conflict have not been extensively researched, despite the prevalence of sexual violence in situations of armed conflict involving Buddhist communities. This article examines Buddhist teachings and practices relevant to addressing this challenge, identifying where these align with IHL, as well as proposing how Buddhist teachings may reduce the likelihood of CRSV. It is proposed that insight into the Buddhist teaching on lack of a permanent, essential self, as expounded in the Anattalakkhaṇa Sutta, coupled with meditation, is a practical means of dispelling the toxic conceptions of gender that exacerbate sexual violence in armed conflict and of fostering compassionate behaviour towards others. As brought to light by recent neurological research, Buddhist meditation practices lessen the ‘self’-focused outlook common to humans and increase the capacity for compassion, active empathy and resilience to peer pressure. Training in Buddhist meditation, supported by explanation of relevant Buddhist teachings, may therefore significantly reduce the cultural and individual attitudes that currently exacerbate the risks of CRSV.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"22 1","pages":"335 - 354"},"PeriodicalIF":1.4,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49078516","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-02-24DOI: 10.1093/obo/9780195393521-0266
V. R. Sasson
Motherhood is a relational concept by its very nature. Biologically, it is tied to the children a woman produces. It is tied to concepts like fertility, pregnancy, abortion, and loss. But motherhood is more than a biological fact. The way motherhood is imagined and interpreted affects women’s direct experiences socially, politically, and medically. When motherhood is limited to a biological fact, it can limit women’s lives. But as this entry will hopefully make clear, motherhood is more than that. It is also a paradigm, a metaphor, even a religious practice. Among the themes highlighted here, we will consider specific mothers first—the Buddha’s two mothers (Māyā and Mahāpajāpatī [Skt. Mahāprajāpatī]), along with other famous mothers in Buddhist narrative (such as the mother of the Buddha’s son). We will consider one of the most important doctrines related to motherhood—namely, that one must love all beings the way a mother loves her only son—and the paradox such a teaching embodies. Pollution is an important challenge presented by motherhood (with the famous Blood Pond Hell that all mothers are destined for), along with filial piety (so that sons might save their mothers instead). Buddhist literature often shatters the concept of motherhood with tales like that of Kisā Gotamī, who only achieves awakening after losing her son, and yet motherhood is also sometimes carried over into discussions of renunciation, as monastics might embody motherhood (or parenthood) despite shaved heads. Some of the themes discussed here appear in other entries of this bibliographic collection, because when we study one piece of a tradition, we inevitably find ourselves studying all of it.
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