Buddhism and Human Rights by Wayne R. Husted, Damien Keown

By Wayne R. Husted, Damien Keown

It truly is tough to think about a extra pressing query for Buddhism within the overdue 20th century than human rights. The political, moral and philosophical questions surrounding human rights are debated vigorously in political and highbrow circles during the global and now during this quantity.

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He writes: It is from the point of view of its goal that Buddhism evaluates all action. What I will suggest in gEneralis that the sourceof human dignity should be sought not in the analysisof the human condition pnrvided by the first and secondnoble truths (the area where Buddhist scholarshiphas myopically focused its attention)but in the evaluationof human good provided by the third and fourth. _@ *ft"tft". refry-irtfctfogical nature -arives), (needs, urfres, or the deep structure of ihterdependency (paticca-samuppdda).

80. "Without reference to the self" means to uphold the Buddhist doctrine of non self (sanskrit, anatman)which underlies all momentary existence and avoids any dependence on a dichotomous self-oriented subject-object relationship. For an updated and comprehensive view of Buddhadasa's reformist's philosophy, see D

A strange phenomenon, indeed, but that is how the Buddhist seesthe uature of individual existence as such. For the mystery of existence that haunts us is really the nature of clne's own fullest momentary existence. Nothing else comparesin profundity to this nature, so the Buddhist believes. But so long as one is caught rrp with the peripheral elements, so-called, of hard relationships one will be ensnared by them and will generate limitations on one's understanding 10 Inada accordinglv. On the other hand, if openness is acknowledged as a fact of existence, then the way out of one's limitations will present itself.

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