Does Buddhism Presuppose or Propose Apoliticism?

One question that occurs to me is whether we can claim that Buddhism presuppose or propose “apoliticism.” But what is “apoliticism”? It is said to be “apathy and/or antipathy towards all political affiliations. (1) Being apolitical can also refer to situations in which people take an unbiased position in regard to political matters. (2) The Collins Dictionary defines apolitical as ‘politically neutral; without political attitudes, content, or bias.‘” (Wikipedia, s.v. apoliticism). Initially and doctrinally I think Buddhism as represented mainly by the ordained community of monks and nuns, who were the main addressees of the Buddha’s teachings, can said to be “apolitical” but perhaps not so much in the above senses but rather in the sense that an ordained Buddhist monk or nun should not get involved in “worldly matters.” Obviously “political matters” are seen intrinsically as worldly matters. Ordained Buddhist monks or nuns should not get involved in, or, interfere in political matters. They should remain detached from them. They should not, however, be anti-political because a political atmosphere or power that is opposed to or antagonistic towards Buddhism or Buddhist community of monks and nuns would not be favorable to the existence of Buddhism itself. The pragmatic challenge from a Buddhist perspective is how to be apolitical and yet live in a world governed by politics.

Historically, there have been monks who were also politicians but doctrinally it would be perhaps not easily justifiable. The next issue is: What about lay Buddhists such as kings or rulers? How political or apolitical should they be? But such a question is tantamount to the question: How worldly should a Buddhist be? In the end, it is up to each individual lay Buddhist to decide for himself or herself. 

In course of time, the Bodhisattvayāna (Mahāyāna) ideals have been used to doctrinally justify the compatibility of religion (i.e. in this case Buddhism) and politics. Even Mahāyāna teachings would, however,concede that worldly and political affairs are essentially messy, and ultimately, each bodhisattva would decide for himself or herself to what extent he or she indulges or engages in political affairs and each bodhisattva would be solely responsible for his or her attitudes and actions.

Radicalism

There is something deeply unsettling about extreme religiosity and radicality. In this case, I am thinking of Buddhist religiosity. Interestingly, the more radical one is the less rational one seems to be. Radicalism seems to leave no room for diversity, no room for reason, no room for insight.

Does Buddhism Propose Determinism or Predeterminism?

Does Buddhism propose determinism or predeterminism? I think this is a question that needs to be asked. Any attempt to answer this question presupposes that we agree on how we define the terms “determinism” and “predeterminism.” Let us presuppose the definitions given by the Wikipedia (s.vv.): “Determinism is the philosophical position that for every event, including human action, there exist conditions that could cause no other event.” And “Predeterminism is the idea that all events are determined in advance. Predeterminism is the philosophy that all events of history, past, present and future, have been already decided or are already known (by God, fate, or some other force), including human actions.” Even if we consider Buddhist ideas of karman, agotraka (“one who no spiritual disposition”), gnas dang gnas gnas ma yin pa (“possibles and impossibles”), and pratītyasamutpāda, I do not think that Buddhism can be said to posit the ideas of determinism and predeterminism. Instead perhaps Buddhism can be said to posit the philosophy of “conditionalism.” The fact that “x” can or cannot become “y” has nothing (or little) to do with determinism and predeterminism. It is simply a matter of whether correct and sufficient causes come together or not. Such a philosophy of conditionalism is not what one might call “indefinitism,” “arbitaryism,” or “chaoticism.”

Buddhism on Apostasy? Apostasy in Buddhism?

According to the Wikipedia, “Apostasy (Greek: apostasia ’a defection or revolt’) is the formal disaffiliation from or abandonment or renunciation of a religion by a person. One who commits apostasy (or who apostatizes) is known as an apostate. The term apostasy is used by sociologist to mean renunciation and criticism of, or opposition to, a person’s former religion, in a technical sense and without pejorative connotation.” The Wikipedia discuses apostasy as viewed by several religions but not by Buddhism. I think one can legitimately raise the question as to how Buddhism (or Buddhists) would view someone who has abandoned Buddhism. It seems in general no follower of a religion or ideology would endorse or encourage another person to renounce or abandon the religion or ideology that one follows. A Buddhist would perhaps also never happily endorse or encourage a fellow Buddhist to renounce Buddhist teachings. This is because the teaching of the Buddha is often seen as a cure against all saṃsāric ills. Endorsing or encouraging others to give up Buddhism would be like endorsing or encouraging a patient to give up medicine. But should a patient choose to renounce the life-saving medicine, one cannot do anything. What one can do at the most is be compassionate to the patient and wish him/her well. Exacting death penalty or other forms of punishment or persecution from an apostate of Buddhism would be like executing or torturing a patient because he/she has refused to take medicine. Such a Buddhist attitude towards apostates of Buddhism would only make sense only in the light of the Buddhist notion of what Srinivasan once called “salvific privatism” (Heilsprivatismus). That is, salvific mechanism functions according to a certain law of nature, and one is solely responsible for detangling oneself from one’s own saṃsāric bondage. If one slanders the Buddha, Dharma, and Saṃgha, one does so at one’s own risk. If one respects the Buddha, Dharma, and Saṃgha, one does so for one’s own good.