Sacralized Warfare: The Fifth Dalai Lama and the Discourse of Religious Violence

Maher, D.F.

doi:10.1093/acprof:oso/9780195394832.003.0004

Cited by 6 publications

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“…For more on the Gelug school's historical rise to prominence, see also (Maher 2010). On club models of religion and "participatory crowding", see also (Iannaccone 1992).…”

Section: Religious Competition Political Realities and Geopolitical Pressuresmentioning

confidence: 99%

Non-Violence, Asceticism, and the Problem of Buddhist Nationalism

Chiu

2020

Genealogy

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Contemporary Buddhist violence against minority Muslims in Myanmar is rightfully surprising: a religion with its particular moral philosophies of non-violence and ascetism and with its functional polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times through its colonial and contemporary periods, it perpetuates an ongoing tragedy that is less about religion than about ethno-nationalism.

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“…For more on the Gelug school's historical rise to prominence, see also (Maher 2010). On club models of religion and "participatory crowding", see also (Iannaccone 1992).…”

Section: Religious Competition Political Realities and Geopolitical Pressuresmentioning

confidence: 99%

Non-Violence, Asceticism, and the Problem of Buddhist Nationalism

Chiu

2020

Genealogy

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“…För mer information om den femte Dalai lama och hur det gick till när han kom till makten, se t.ex. Schaeffer 2005;Maher 2010. För information om perioden som följde, se t.ex.…”

Section: Tsangnyön Herukaunclassified

Tsangnyön Herukas sånger: En studie och översättning av en tibetansk buddhistisk yogis religiösa poesi

Larsson¹

2018

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“…Even Buddhism, which is often seen as the odd man out in debates about religion, has its own tradition of justifying violence. Tibetan lamas praised the acts of both Ghengis Khan and Gushri Khan (Jerryson : 56, Maher ), and the 6th‐century Buddhist cult leader Faqiq advocated killing as a path toward becoming a boddhisatva (Demiéville ). Buddhist scholars have claimed that killing and torture can have positive karmic consequences for the victims (Jenkins : 67–70), and the current Dalai Lama believes that that ‘wrathful coercive action’, if motivated by compassion, is not a form of violence (Jenkins ).…”

Section: The Facts Of Religious Evilmentioning

confidence: 99%

Religious Evil: The Basic Issues

Kodaj

2016

Philosophy Compass

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Religious evil is evil apparently caused or justified by religious beliefs or institutions. Religious evil is a significant issue both in applied ethics and in the philosophy of religion; in the latter area, it grounds a distinctive atheistic argument from evil. The two aspects of religious evil are interrelated in the sense that one's solution to the atheistic argument from religious evil predisposes one to specific approaches to the ethical problem of religious evil. The paper surveys the relevant literature and potential theistic defenses.

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Sacralized Warfare: The Fifth Dalai Lama and the Discourse of Religious Violence

Cited by 6 publications

References 0 publications

Non-Violence, Asceticism, and the Problem of Buddhist Nationalism

Non-Violence, Asceticism, and the Problem of Buddhist Nationalism

Tsangnyön Herukas sånger: En studie och översättning av en tibetansk buddhistisk yogis religiösa poesi

Religious Evil: The Basic Issues

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