Being Benevolence: The Social Ethics of Engaged Buddhism (review)

Sallie B. King is Professor of Religion at James Madison University in Virginia, a Quaker peace activist, an advocate of interfaith dialogue, and a frequent participant, specifically, in the Buddhist–Christian dialogue movement. Her recent book, Being Benevolence, is best read as a contribution to this dialogue. As she states in her introduction, "The intention of this work is to dig more deeply into the philosophical substructure beneath the Engaged Buddhist movement as a whole [than has been done elsewhere], to examine Engaged Buddhist thinking, its roots in traditional Buddhist thought, and its creative development of tradition; to identify its strengths and probe its implications; and to raise questions, opening doors for further thought and investigation where there is thinking yet to be done". She hastens to add that she has "the greatest respect for all the Engaged Buddhists," and that when she "challenge[s] them, it is in a spirit of taking their ideas seriously and with the hope that such challenges may in a small way assist the ongoing development of an important contribution to Buddhism and the world" (7). King clearly admires the Buddhist peace advocates she engages in this work, hoping, at once, to promote their benevolent and non-violent social vision among her Western readers while also contributing, from her own Western perspective, to the development of this vision among her Asian (religiously-inspired peace activist) counterparts.

The book begins with a sympathetic and concise portrayal of Engaged Buddhist figures and movements in Asia (King does not consider figures and movements from other parts of the world). This sympathetic attitude is, notably, maintained throughout the work, being both a strength and a weakness. Especially for those with no prior knowledge of Engaged Buddhism, the introduction to the thought and activities of the movement's leaders this book provides is one of its more engaging features. King's elegant style brings figures like the Dalai Lama, Thich Nhat Hanh, Aung San Suu Kyi, Maha Ghosananda, Buddhadasa Bhikkhu, Sulak Sivaraksa, A. T. Ariyaratne, Cheng Yen, and P. A. Payutto sympathetically to life, revealing the depth of their humanity with such persuasiveness that even their critics are bound to feel appreciation for the magnitude of their courageous and selfless service to society and the world. Indeed, as someone who has thought and written critically about some of their ideas myself, I felt refreshed to be reintroduced to these figures by someone who feels such obvious appreciation for them as persons. Still, while King offers readers who are unacquainted with these figures a useful place to start, they will, nevertheless, also want to consult more critical (and detailed) works, many of which are helpfully listed in her references.

The book moves on in the next two chapters to consider the theoretical basis of Engaged Buddhist social ethics in traditional Buddhism and compares this theory to Western ethical forms. King concludes that while Buddhist ethics in general and Engaged Buddhist ethics in particular contain elements of teleology, deontology, and virtue ethics, they are, nevertheless, and even for this reason, sui generis, and thus not reducible to Western, ethical categories. One of her underlying goals in these chapters is to persuade readers that Engaged Buddhism, though incorporating aspects of Western religious and ethical discourse, is not an "Orientalist," "neo-colonial," or "Protestant Buddhism," but a "genuine" and sui generis product of Buddhist traditions adapting creatively to new circumstances. Readers will no doubt disagree about the effectiveness of the arguments she gives in support of these controversial claims, but, nevertheless, agree in commending her for her recognition of the importance of this issue and her willingness to engage with it forthrightly.

The next is a transitional chapter that considers in depth the manner in which Engaged Buddhists regard the relation of individuals and society. This theoretical issue is explored as crucial for understanding and even resolving important practical problems faced by the movement. Engaged Buddhists' attitudes toward three of these problems—the...