[Buddhism] is intended to justify existing, generational, disparities in wealth, power, and property.
Uh, no, this simply isn’t true. In South Asia, these disparities are instantiated in the hereditary varna system (usually translated as “caste”, though conservative Hindus will object to this), in which the highest social class is the Vedic clergy called the “brahmins”. Brahmin supremacy has been a constant feature of South Asian society going back millennia, and it is still widespread today.
As the Buddha said in the Vasala Sutta, “Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.”
This runs counter to the idea of generational class, which was the general attitude of brahminical society and was how brahmins maintained their power over others.
The Buddha elaborates on this idea in the Vasettha Sutta:
While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.
Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,
not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,
not by hands nor by feet,
not by fingers nor by nails,
not by knees nor by thighs,
not by color nor by voice:
none of these are defined by birth
as it is for other species.
In individual human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.
This is essentially an early version of social constructionism.
The Buddha goes on to criticize the various things that brahmins do, saying that e.g. doing sacrifices makes you a sacrificer, not a brahmin. He ultimately says that only people who are virtuous, detached from pleasures and free from disturbing emotions are really “brahmins”. So, the Buddha actually taught a countercultural criticism of hereditary class.
As the Buddha said in the Vasala Sutta, “Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.”
Why did the noble Japanese Buddhists boil Portuguese Christians alive? Was this one of those Brahman Deeds?
The Buddha goes on to criticize the various things that brahmins do
Much as Jesus critiqued the Pharasises. And yet modern Christian Dominionists have far more in common with Pharasises - even Roman Pagans - than the fishermen and slaves and prostitutes that were it’s original disciples.
Why did the noble Japanese Buddhists boil Portuguese Christians alive? Was this one of those Brahman Deeds?
Because of their afflictive emotions of fear, hatred, and so on, which are the real “enemy” that Buddhists should oppose. Unfortunately, most Buddhists are just ordinary people with no particular control over their disturbing emotions.
Much as Jesus critiqued the Pharasises. And yet modern Christian Dominionists have far more in common with Pharasises - even Roman Pagans - than the fishermen and slaves and prostitutes that were it’s original disciples.
Yes. Unfortunately it’s easier for one person to be exceptional than a whole society. I think religions’ greatest failure has been their neglect of the role that material conditions play in people’s lives. Until we have exceptional material conditions, exceptional people will not be the norm.
Uh, no, this simply isn’t true. In South Asia, these disparities are instantiated in the hereditary varna system (usually translated as “caste”, though conservative Hindus will object to this), in which the highest social class is the Vedic clergy called the “brahmins”. Brahmin supremacy has been a constant feature of South Asian society going back millennia, and it is still widespread today.
As the Buddha said in the Vasala Sutta, “Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.”
This runs counter to the idea of generational class, which was the general attitude of brahminical society and was how brahmins maintained their power over others.
The Buddha elaborates on this idea in the Vasettha Sutta:
This is essentially an early version of social constructionism.
The Buddha goes on to criticize the various things that brahmins do, saying that e.g. doing sacrifices makes you a sacrificer, not a brahmin. He ultimately says that only people who are virtuous, detached from pleasures and free from disturbing emotions are really “brahmins”. So, the Buddha actually taught a countercultural criticism of hereditary class.
Why did the noble Japanese Buddhists boil Portuguese Christians alive? Was this one of those Brahman Deeds?
Much as Jesus critiqued the Pharasises. And yet modern Christian Dominionists have far more in common with Pharasises - even Roman Pagans - than the fishermen and slaves and prostitutes that were it’s original disciples.
Because of their afflictive emotions of fear, hatred, and so on, which are the real “enemy” that Buddhists should oppose. Unfortunately, most Buddhists are just ordinary people with no particular control over their disturbing emotions.
Yes. Unfortunately it’s easier for one person to be exceptional than a whole society. I think religions’ greatest failure has been their neglect of the role that material conditions play in people’s lives. Until we have exceptional material conditions, exceptional people will not be the norm.