Darkthorn’s Blog

Buddhism – Logbook Exercise 2.1

From your understanding of Buddhism to date, are features such as dogmatism, exclusivism and paternalism characteristic or uncharacteristic of Buddhism. Give reasons for your answers.

The Japanese Buddhist movements, mentioned in Fenner (2005, p. 40), are said to be ‘strongly nationalistic, dogmatic, missionary, charismatic and paternalistic’. These characteristics are not generally typical of Buddhism, except that of dogmatism. Japanese society has always been strongly paternalistic and nationalistic (Huberich, 1902), while the missionary component is likely a reaction to the early Christian movements to convert the Japanese (Ion, 1945). Other Buddhist cultures do not have these characteristics (Fenner, 2005).

Buddhist teaching declares that all people can achieve nirvana by following strict meditation (Fenner, 2005). As far as exclusivism is concerned in Buddhism, it is only that each individual must follow their own meditative practices and path to enlightment (Fenner, 2005). The three practices of Buddhism are available for everyone to follow, although while wholesome behavior is present in all Buddhists, mental integration and insight are usually only practiced by dedicated Buddhists (Fenner, 2005). Buddhists are only limited to what they themselves have the time or capability to achieve; it is not ordained by the Buddhist teachers.

Paternalism is ‘the overriding of a person’s wishes or intentional actions for beneficent reasons’ (Beauchamp and Childress, as cited in Keown, 1998). Keown (1998) states that the Lotus Suutra, the Buddhist teachings, is weak paternalism. However, in the origins of Buddhist teaching, the first Buddha was initially reluctant to teach, but eventually became passionate about it (Fenner, 2005). Thurman (1983, p. 30) reinforces this by saying ‘the taking of a life cannot be justified in terms of a social good’, essentially Buddhists must not presume that they know what would be best for the social whole. Buddhists tend to adopt a ‘hands-off’ approach to social interventions, not interfering (Fenner, 2005). Although Buddhism teaches that it is important for people to follow the three practices (wholesome behavior, mental integration and insight) in order to live a fulfilling life, it does not presume to direct the unenlightened (Fenner, 2005).

Even as Buddhists reject dogmatic views as being ‘constraining and limiting’ (Fenner, 2005, p. 36), the ways they practice are dogmatic. Buddhism’s anti-violence principles are often impractical and incompletely followed (‘Strong lessons for Engaged Buddhists’, 1993). Although there is nothing wrong with aiming to act without anger, and not giving in to hatred, some Buddhists use this to self-righteously ignore any criticism of their religion (‘Strong lessons for Engaged Buddhists’, 1993). By avoiding confrontations entirely, Buddhists are conveniently exempt from having to deal with social tension (Fenner, 2005). Fenner (2005) continues that a Buddhist must take some sort of social action in order to promote a society in which Buddhism is able to be practiced well.

While Buddhism may be unintentionally construed toward dogmatism through its passive acceptance of the society it exists in, other qualities such as paternalism and exclusivism are not present. Japanese Buddhists may contain paternalistic, nationalistic and missionary components within their religious beliefs, but this is not typical within Buddhist history.

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