Advayacitta begins to explore the history of climate change politics. He investigates the cultural context within which preoccupation with global warming developed. It was a context notable for its intense fear of disasters.
Chapter 10 of The Destructivists by William Collins, in which he explains why the 'elites' - the privileged, the established, the influential, the powerful - have most to gain from the imposed Moral Infantilism of society.
Calls for 'Social Justice' seem to be getting shriller, and the demands made in its name stranger. Vidyaruchi explains what the terms have come to mean, where the ideas underlying their current use originated, and why they are so dangerous.
Many people, including some Buddhists, now believe that black lives are 'systematically and intentionally targeted for demise' by the police. In the second instalment of 'An Immoral Panic', Subhamati examines the evidence.
Prajnanandi read ‘a good heart is not enough’, and wrote to the author to say, 'I absolutely agree with the principles you outlined, but when I applied the principles, I came to the opposite conclusions. Can we talk?’
The concluding part of the series on wise policymaking introduces the fifth principle: ‘hone your truth-seeking ability’. This far-reaching and challenging principle includes some concrete suggestions as to how policymakers can free themselves of groupthink
Policy creation is an important activity, rich with possibilities for beneficial action. But how to bring a clear head, as well as a good heart? This second part introduces two further principles of wise policymaking.
Unconscious Bias Training is a growing industry and is currently highly fashionable among corporations. But is it effective? And in actual use, how free is it from bias? Taking as his starting point the Buddhist notion of avidya, Thomas Hamilton-Shaw casts a critical eye upon UBT.
An American professor of religion and culture has recently published an article in which she accuses Apramāda of trying to 'delegitimize and derail racial justice work'. In this article Ratnaguna responds to her criticisms.
How should we define ‘racial equality’? Calls for equality of socio-economic outcomes between racial groups are getting louder. But how coherent are such demands? Or feasible? And what should Buddhists make of them?
As unenlightened human beings, we all have predispositions – patterns of desire, perception and feeling – that often lead us astray and generate suffering. Whole societies can split into mutually unintelligible ‘tribes’, blind to one another’s pain or anger.
In Part Two of this series, Subhamati takes a closer look at Stephen Batchelor's Tricycle article on Brexit, and asks whether it inadvertently reveals a significant weakness in the way Western Buddhists think about political matters.
Ratnaguna discusses the importance of Buddhists transcending political ideologies, and developing wisdom.
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