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Jones presents an astute, well-informed, and balanced analysis of the philosophy, history, and future of socially relevant Buddhism. At a time when clear social action is needed more than ever, The New Social Face of Buddhism is vital reading for activists, scholars and everyone seeking to transform their spiritual practice into a force for social, political, and global change. A groundbreaking work, Jones's book is a wellspring of inspiration that should not be missed.
- Sales Rank: #413917 in Books
- Brand: Brand: Wisdom Publications
- Model: 1043397
- Published on: 2003-06-15
- Released on: 2003-06-15
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .90" w x 6.00" l, .93 pounds
- Binding: Paperback
- 320 pages
Features
- Used Book in Good Condition
From Publishers Weekly
In this substantially revised updating of his The Social Face of Buddhism (1989), Jones argues that Buddhism has powerful, practical implications for profound social change. He calls this model "engaged Buddhism," which is characterized by "caring and service, social and environmental protest and analysis, nonviolence as a creative way of overcoming conflict, and ... similar initiatives toward a socially just and ecologically sustainable society." He begins by discussing some key Buddhist tenets vis-�-vis engaged Buddhism, including the first noble truth: dukkha, an "existential suffering and gnawing sense of lack." Next, he probes the confluence of Buddhism and various social theories, underlining his root belief that meaningful social change is possible only if there is first a widespread and deep spiritual change in individuals, manifesting in a "culture of awakening." Jones then explores specific issues important to engaged Buddhism, such as structural forms of violence, consumerism, the pitfalls of a growth economy and the transnational corporations that reinforce it, and the destruction of the world's ecology. Finally, he reviews various engaged Buddhism movements across the world. This is less a galvanizing call to action and more a meticulous, multi-disciplinary (Buddhist) philosophical foundation for compassionate social action, for Jones's chief strength-his thoroughness-is also his biggest drawback: the writing is dense, and his larger arguments tend to become bogged down in minutiae. For those interested in engaged Buddhism, however, Jones provides a clear, attentive, thorough explication of the social-action implications of Buddhist thought.
Copyright 2003 Reed Business Information, Inc.
Review
"Jones's original Social Face of Buddhism, published in 1989, came just in time to encourage many of us who were searching for the point were Buddhism and social action meet. The book was a beacon and we turned to it eagerly. Jones has now thoroughly re-written this work, as The New Social Face of Buddhism. We are lucky to have this new tool in our hands. The writing here is more fluid, and thus this volume is easier reading for an audience of Buddhists and fellow- travelers. We must do the socially engaged work that Jones writes about." (Turning Wheel: The Journal of Socially Engaged Buddhism)
"Jones makes a compelling and humane case that the well-being of the individual and the well-being of society simply can not be separated. All the topics for putting your compassion into action are here." (Branches of Light)
"An excellent, necessary book. It reads as a complement to David Loy's The Great Awakening, where a shared Buddhist social theory is converted into a call to action. Jones skillfully links meditation and spiritual awakening--opening the third eye--to opening the 'fourth eye' of social awareness." (Inquiring Mind)
"A must-read." (Today's Books)
"Ken Jones has given us an inspiring, challenging handbook for Buddhist social activism. In such practice lies hope for the world." (Sam Hamill, founder, Poets Against the War, and author of Dumb Luck)
"This inspiring book points the way to a revolution in contemporary spirituality." (Joan Halifax, Abbess, Upaya Zen Center, and co-founder of the Zen Peacemaker Order)
"One of the first truly important books to rise out of the liberal Buddhist movement." (James Ishmael Ford, founding teacher of Boundless Way Zen and author of If You're Lucky, Your Heart Will Break)
"In this substantially revised update of his Social Face of Buddhism, Jones argues that Buddhism has powerful, practical implications for profound social change. This is a meticulous, philosophical foundation for compassionate social action and a clear, attentive, thorough explication of the social-action implications of Buddhist thought." (Publishers Weekly)
About the Author
Ken Jones was a Zen and Ch’an practitioner and teacher. His career was�mainly in higher education, with most of his spare time spent as a peace, ecology and social justice activist, as well as a period on the Samaritans’ telephone helpline. He was a founder of the UK Network of Engaged Buddhists, eventually serving as�its president, and a member of the International Advisory Committee of the Buddhist Peace Fellowship Jones facilitated numerous workshops and retreats on different aspects of Buddhism, but focusing particularly on “Everyday Buddhism”. He published widely, his best known book being�The New Social Face of Buddhism. A widely published haiku poet, he has been awarded the Sasakawa prize for his contribution in that field. He final years were spent�in his native Wales, with his Irish wife Noragh. He passed away in 2015.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Five Stars
By Amazon Customer
Speedy.
1 of 2 people found the following review helpful.
Fantastic Treatise
By S. Schuette
Jones's treatise of the sometimes contentious subject of socially engaged buddhism is well-researched and constructed. This is a great book for experienced practitioners as well as beginners. I highly recommend this book any buddhist or socially concerned individual.
11 of 12 people found the following review helpful.
a Buddhist social theory
By varmint
As Jones notes, traditional Buddhist teachings tend to lack much in the way of social teachings other than basic injunctions to kings on how to rule justly. This has much to do with the social and historical context in which Buddhism originated, where there wasn't really any traditional of social theory (though Buddhism did develop highly complex psychological theories). In this day and age of major social crises, Jones argues we can no longer afford to pay attention to the ethical implications of our actions only for that group of people we meet face-to-face--we must consider the ethical implications of our actions for the whole world. He discusses some of the history of socially engaged Buddhism in Asia and the West, then sets out to develop his own Buddhist social theory.
He notes that engaged Buddhism comes in many varieties, from emphasizing bringing meditation practice into daily life, to social service work, to political activism. It tends to be this last that gets the least emphasis among socially engaged Buddhists, especially in the West, and it is an activist Buddhism that Jones focuses on. He does not try to argue for it from traditional texts, as some have done, but to take the basic Buddhist existential teachings--the four noble truths, the noble eightfold path, no-self, etc.--and use them to understand our current social situation in what he calls a socioexistential approach. He is critical of thos Buddhist social theories that simply try to take Buddhist psychological theories and somehow turn them into social theories, such as calling capitalism institutionalized greed. Social structure can not be understood using just psychological theories. Instead, Jones synthesizes traditional Buddhist psychology with phenomonological sociology. (If this sounds intimidating, don't worry--Jones presents it in a way that is quite clear.) He describes how we have inherited past social forms, which we recreate every generation as we continue to accept them. These social forms take on a life of their own and shape the psychology of their members--which means some societies, such as capitalist and totalitarian ones, tend to cultivate more mental defilements in their members than others. Because society is ultimately something we create and recreate though, we can change it.
I agree with Jones up to here. It's after this that I start to disagree with some of his points. He is critical of what he calls the social fallacy that you can find in much modern social theory, such as some forms of Marxism, which sets up society over the individual and argues that individual consciousness is entirely shaped by social structures. While I agree with this critique, Jones falls into the opposite trap of asserting the primacy of the psychological over the social, instead of seeing them as equally important and interacting dialectically. From here, this leads him to argue that, while political activism (in the Gandhian tradition of militant but loving nonviolence) is important, ultimately spiritual transformation is more important. We need to work on creating a culture of awakening that will cultivate the mental conditions for everyone to awaken. Creating such a culture is important, but I would lay equal stress on transforming social structures. Finally, I think it's a bit naive to expect everyone to be interested in spiritual transformation. While everyone has the capacity for it, there will always be many people who will have no interest in it, at least in this lifetime--which makes Jones' program for stopping social injustice through a culture in which everyone is awakened unrealistic. Certainly we can work for a just society which encourages people to engage in spiritual practice, but it must be one that rests on the frailties of ordinary human beings, not the virtues of awakened bodhissatvas.
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