Prof. Jacob Needleman Scholar,
Author and Professor for philosophy at San Francisco State College
Whenever one thinks of the Buddha, one inevitably thinks of His great teaching; and I often feel that, perhaps, if we think more of that basic teaching of the avoidance of hatred and violence, we may be nearer the solution to our problem. In this world of storm and strife, hatred and violence, the message of the Buddha shines like a radiant sun: Perhaps at no time was that message more needed than in this world of the atomic and hydrogen bombs . . . Let us remember that immortal message and try to fashion our thoughts and actions in the light of that teaching . . . and help a little in prompting right thinking and right action. . . . If any question has to be considered, it has to be considered peacefully and democratically in the way taught by the Buddha.
Jawaharlal Nehru (1889-1964)
Indian Prime Minister
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Here it is grasped that one must not hate even evil, that one must not oppose it, that one not hate even oneself; that one should not merely acquiesce in the suffering that such a way of lie entails, that one should live entirely in positive feelings, that one should take the side of one's opponent in word and deed, that and through a supersfetation of the peaceable, good natured conciliatory, helpful ad loving states one impoverishes the soil in this standpoint is possible only when no moral fanaticism prevails, i.e. when evil is hated, not for its own sake, but only because it opens the way to states that are harmful to us ( unrest, work, care, entanglements, dependence).
This is a Buddhist standpoint : here is sin is not hated, there the concept in lacjking. Buddhism is hundred times more realistic than other religions. It has entered upon the inheritance of objectively and coolly putting up with problems. It came to life after several hundred years of philosophical development. The notion of God is done away with as soon as it appears, prayer is out of the question. So is asceticism. No categorical imperative. No coercion at all, not even within the monastic community. Hence it also does not challenge to fight against those of different faiths. its teaching turns against nothing so impressively as against the feeling of revengefulness, animosity and resentment.
Frederick Nietszche (1884-1900)
German philosopher
If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The Buddha has given such answers when interrogated as to the conditions of a man's self after his death; but they are not familiar answers for the tradition of seventeenth and eighteenth century science.
J Robert Oppenheimer ( 1904-1967)
American Physician
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Anyone from a king to a barber who wished to listen to the Buddha's teachings, or follow him in his missionary wanderings, or join the Sangha, the formal fellowship of Buddhist disciples, was free to do so. Even women, after some hesitation were admitted to the Sangha, whose establishment is often counted as one of the Buddha's most practical achievements, in large measure responsible for the eventual spread and continuity of Buddhist doctrine in the Asian world. The founding of an Order appears also to illustrate still further the Buddha's psychological acumen, for though he taught that each human being must trend the path to "awakening" or "deliverance" alone, he also realized what sustainment there could be in daily association with others working towards a common goal. Of the establishment of the Buddhist Sangha, Arnold Toynbee has said that it was a greater social achievement than the founding of the Platonist academy in Greece.
Nancy Wilson Ross (1901-1986)
American Journalist, War Correspondent and Author.
Of the great religions of history I prefer Buddhism, especially in its earliest forms, because it has had the smallest element of persecution. Buddhism is a combination of both speculative and scientific philosophy. It advocates the Scientific Method and pursues that to a finality that may be called Rationalistic. In it are to be found answers to such question of interest as "What is mind and matter? Of them which is of great importance? Is the universe moving towards a goal?
What is man's position? Is there living that is noble?" It takes up where science cannot lead because of the limitations of the latter's instruments. Its conquests are those of the mind. I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some people known to history. I think I should put Buddha and Socrates above him in those respects.
Bertrand Russell (1872-1970) British Mathematician, Philosopher,
Author and Social Critic,
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We find the doctrine of metempsychosis, springing from the earliest and noblest ages of the human race, always spread abroad in the earth as the belief of the great majority of mankind, nay, really as the teachings of all religions with the exception of that of the Jews and the two which have preceded from it: in the most subtle form, however, and coming nearest to the truth, as has already been mentioned, in Buddhism. It almost seems that, as the oldest languages are the most perfect so also are the oldest religions. If I were to take the results of my philosophy as a yardstick of the truth, I would concede to Buddhism the pre-eminence of all religions of the world
Arthur Schopenhauer (1788-1860)
German philosopher
While the materialist is mainly interested in goods, the Buddhist is mainly interested in liberation. But Buddhism is 'The Middle Way' and therefore in no way antagonistic to physical well-being. It is not wealth that stands in the way of liberation but the attachment to wealth; not the enjoyment of pleasurable things but the craving for them.
The keynote of Buddhist economics, therefore, is simplicity and non-violence. From an economist's point of view, the marvel of the Buddhist way of life is the utter rationality of its pattern amazingly small means leading to extraordinarily satisfactory results.
It is in the light of both immediate experience and long term prospects that the study of Buddhism economics could be recommended even to those who believe that economic growth is more important than any spiritual or religous values.
For it not a question of choosing between "modern growth" and "traditional stagnation". It is a question of finding the right path of development, theMiddle Way between materialist heedlessness and traditonalist immobility, in short, of finding 'Right Livelihood'.
Dr E. F. Schumacher, CBE. (1911-1977)
British Rhodes Scholar, Economist, Journalist and
Economic Adviser to The National Coal Board from 1950-1970
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He gave expression to truths of everlasting value and advanced the ethics not of India alone but of humanity. Buddha was one of the greatest ethical men of genius ever bestowed upon the world.
Albert Schweitzer (1875-1 965)French Scholar, Theologian and Philospher,
Winner of The Nobel Prize.
Buddhism, better than most religions, seems to have adapted to modern life. Many considering it to be, among other things, not only a method of self discovery but a source of ideas for social orientation without equal in the West.
Lucien Stryk American author, poet and
Winner of Isaac Rosenbaum Poetry Award
Buddhism was the first spiritual force, known to us in history, which drew close together such a large number of races separated by most difficult barriers of distance, by difference of language and custom, by various degrees and divergent types of civilization. It had its motive power, neither in international commerce, nor in empire building, nor in a scientific curiosity, nor in a migrative impulse to occupy fresh territory. It was a purely disinterested effort to help mankind forward to its final goal.
Rabindranath Tagore (1861-1941)
Indian poet and educationalist.
Winner of The Nobel Prize.