Lecture 2: Exploring the
Intersection of Ecological Science
and Buddhist Perspectives
BSTC2050 Buddhism and Ecology:
Integrating thought with action
Dr. Dipen Barua
Centre of Buddhist Student, HKU
27 Jan 2025
Discussion Humans as Environment Violators
•
Topics Global Warming and Climate Change
•
• United Nations Initiatives to Protect the Environment
• Scientific Approached to Addressing the Climate Change
• Buddhist Concept of Suffering (dukkha) and Ecological Issues
• Egocentric Viewpoint on Ecological Problem
• Dependent Co-arising and Interconnectedness
• The Noble Eightfold Path, Wisdom, Compassion, and the
Bodhisattva Ideal
• Ecological Crisis: A virtue Ethics Approach
Key Question
• How can an ecologically based
strategy rooted in Buddhist
concepts assist in alleviating the
ecological challenges?
Humans as Environment Violators (1)
• Contemporary society strongly advocates for the preservation of a
healthy, moral, spiritual, sociological and most importantly, a balanced
and sustainable ecological environment. Ironically, in pursuing scientific,
technological, and material progress, modern humanity has become the
leading plunderer and violator of the environment.
• We are reminded of the renowned Anglo-Irish author and priest Jonathan
Swift, who, in his famous book Gulliver’s Travels into Several Remote
Nations of the World (1726), commented on human behaviour. He
concluded that “the bulk of your natives to be the most pernicious race
of little odious vermin that nature ever suffered to crawl upon the surface
of the earth.”
Humans as Environment Violators
(1)
1. Inthis context, environmental scientist Diana Liverman
also states that:
2. “Humans are changing the global environment and
transforming the planet in many ways that affect the
potential for survival and the survival of other species.”
(Dunne, John and Daniel Goleman, ed, Ecology, Ethics, and
Interdependence: The Dalai Lama in Conversation with Leading
Thinkers on Climate Change, 13)
3. Nowadays, it is rare to a day without encountering
news about different types of pollution caused by so-
called scientifically and technologically advanced
humans.
4. Driven by the allure of industrialization and
globalization, humans overlook environmental
concerns and future sustainability, resolutely pursuing
actions that ecological system and the natural worlds,
including land, water, air, plants, and animals.
Global Warming and Climate
Change
1. Today, global warming represents a significant challenge
facing humanity. The climate change resulting from global
warming has triggered catastrophic and unusual natural
disasters across the planet. Currently, the ecological balance
is being disrupted by the reckless, naive, and irreversible
actions of humanity. In particular, global warming threatens
the stability of natural ecosystems, posing a serious risk to
humanity itself.
2. All nations, regardless of their wealth, have become
This Photo by Unknown Author is
increasingly vigilant. Climate change not only impacts human
licensed under CC BY
existence but also poses a substantial risk of mass extinction
for a significant portion of the global population.
3. Globalwarming endangers not only humanity but also the
survival of various plant and animal species.
United Nations Initiatives
to Protect the
Environment
1. The United Nations is actively pursuing several
initiatives to protect the environment and
restore ecological balance.
2. Notable
examples include the establishment of
the Intergovernmental Panel on Climate
Change (IPCC) in 1988, the Rio de Janeiro Earth
Summit in Brazil in 1992, the Kyoto Climate
Change Conference in 1997, the Bali Climate
Conference in 2007, the Copenhagen Climate
Conference in 2009, the United Nations Climate
Change Conference in Glasgow in 2021, and
the UN Climate Change Conference in Dubai in
2023.
Several Countries Taken
Remarkable Initiatives
1. Many countries are also undertaking
remarkable initiatives to raise global
awareness about climate change. This Photo by Unknown Author is licensed under CC BY-SA-NC
2. Forinstance, the Maldives Government
held an underwater meeting on October
17, 2009, and the Nepal Government
conducted a cabinet meeting atop
Mount Everest on December 4, 2009.
Scientific Approached to
Addressing the Climate Change
1. What methods can we employ to assess the severity of
the climate change crisis?
2. Professor Jordi Solé Ollé from the University of
Barcelona, a senior researcher in climate, environment,
ecology, and energy, as well as an expert reviewer for
the International Panel on Climate Change (IPCC, United
Nations), presents several scientific methods can be
employed for the climate change crisis.
3. He explains that similar to a physician assessing a
medical condition by measuring a patient’s temperature
to evaluate bodily conditions, science measures not only
the Earth’s global temperature but also various other
variables and parameters to conduct this assessment
and determine the planet’s overall state of ‘well-being.’
Jordi Solé Ollé considers eight factors (1)
• Jordi Solé Ollé considers eight factors within the framework of planetary boundaries:
(1) climate change, (2) acidification of the ocean, (3) stratospheric ozone depletion,
(4) biogeochemical cycles, (5) freshwater use, (6) changes in land uses, (7) biosphere
integrity, and (8) chemical pollution.
• - (YouTube Video: «El estado del planeta hoy, proyecciones de futuro y una perspectiva budista (English
subtitles)» https://www.youtube.com/watch?v=vC0TTNHD0xQ )
• 1. Climate change: refers to the differences measured in climate patterns compared
to those documented in the pre-industrial age, and also the changes that have been
accelerating in the last decade with respect to the 1990s. These changes are
measured by differences in the planet’s average temperature (associated with the
extra amount of energy the Earth system is accumulating). At present, we are 1.1º C
above the average temperatures of Earth in the 18th century and we have the highest
temperatures ever measured in the past 100,000 years. These changes are caused
by human action, primarily due to the large amounts of CO2 released into the
atmosphere by burning fossil fuels.
Jordi Solé Ollé considers eight factors (2)
• 5. Freshwater use: in this case, the number is subdivided into total freshwater and
what is called green water, which is what the plant kingdom needs to remain in
good conditions, and includes rainfall, evaporation and soil moisture. For the latter,
we have already surpassed the safe limits.
• 6. Changes in land uses: this involves changes to land, forest and jungle covers, as
they are converted into croplands or pastures, like what is occurring in the Amazon.
From crops to urban and industrial areas, or the industrialisation of rural areas such
as industrial estates, or the implementation of large renewable farms in non-
industrialised areas. These changes are also occurring in the oceans and seas.
Fishing areas are increasing, moving from artisanal to industrial fishing. Aquiculture
is another industrial activity that also impacts the marine environment, and
possible implementation of large-scale renewables would change the marine
environment even more, especially in areas close to the coast, which are already
extremely degraded due to our economic-industrial activities.
Jordi Solé Ollé considers eight factors (3)
• 7. Biosphere integrity: along with climate change, this is one of the most important
boundaries that interacts with all other factors and variables. It is measured based
on two components: genetic diversity and the maintenance of biodiversity. These
two components give us a clear idea of how the ecosystems and biodiversity are
being lost and degraded.
• According to Jordi Solé Ollé, we have exceeded the safe thresholds for six out of
eight factors, and rather than stabilizing at these limits or reverting to a safe zone,
we are increasingly moving towards high-risk levels for the entire Earth system.
Jordi Solé Ollé’s • Buddhism can help us in managing the suffering
brought by this global crisis, transforming our
Recommendatio individual and societal perspectives on life.
ns from a • Jordi Solé Ollé says that this new perspective could be
Buddhist supported by two key factors: the first pertains to the
Perspective Four Noble Truths, while the second involves the Noble
Eightfold Path.
• “[which] provides a roadmap for emotional
management that does not depend on material
possessions or power or money, but instead ensures
that we feel and know we are part of nature,
rationally and emotionally perceive what science has
told us intellectually for decades: we are part of a
whole, an invisible network that connects each and
every one of us through actions, words and
thoughts.”
Buddhist Concept of Suffering
(dukkha) and Ecological Issues
1. The teachings of the Buddha centre on the issue of suffering
or unsatisfactoriness (dukkha), which is the first of the Four
Noble Truths. These truths are: suffering, the cause of
suffering, the cessation of suffering, and the path leading to
the cessation of suffering.
2. Suffering can arise at any moment, regardless of whether we
perceive it collectively or individually—across nations,
creeds, religions, socio-economic statuses, cultures, races, or
among groups of nations.
3. The various forms of suffering affect human existence on
multiple levels, including physical, mental, and intellectual
dimensions.
4. Environmental problems are anthropogenic; however, We all
cannot be solely attributed to any specific individual, group,
race, nation, religion, or culture. We are responsible for our
collective affliction, which is a universal issue.
Egocentric Viewpoint on Ecological Problem
• Our perspective tends to be egocentric. This flawed view stems from a misguided
orientation. Our inflated egos foster a sense of self caused by arrogance and power,
often manifested through wealth, athletic success, or military strength, as well as
personal attributes such as physical, mental, moral, and intellectual capabilities. This
mindset nurtures our greed and desires (taṇhā)—essentially, a selfishness regarding
possessions. This is the cause of suffering.
• Furthermore, this is fundamentally linked to an erroneous perception of progress and
status, which we view as goals and ambitions in our lives. This leads to various forms
of discrimination, the undervaluation of others, and exploitation that is often cleverly
institutionalized. If our self-perception is flawed, it is not surprising that it affects our
interactions with other beings—both living and inanimate—as well as the entire
universe.
• After examining ecological issues and their root causes through key Buddhist
principles, it is crucial to propose potential guidelines to effectively address or at least
alleviate their severity.
Dependent Co-arising and
Interconnectedness (1)
1. Dependent co-arising follows from the second and
third Noble Truths.
2. In its causal form, it asserts that the entire
empirical realm consists of events generated by
preceding conditions, while their cessation leads
to their elimination.
3. The principle of dependent co-arising is described
in the Buddhist text Majjhima Nikāya as:
1. “When this is, this comes to be; with the arising of this,
this arises; when this is not, this does not come to be;
with the cessation of this, this ceases.” (MN I 134)
Dependent Co-arising and Interconnectedness
(2)
• Dependent co-arising is a fundamental concept that elucidates how things arise and
cease. All inhabitants of the universe are bound by this essential reality. It serves as
a systematic approach for analysing the current ecological crisis.
• Every phenomenon must have a cause, and every cause must produce an effect.
This allows us to examine the entire network of interactions and occurrences based
on causal relationships, establishing the interconnectedness of natural phenomena
and aiding in identifying the true root cause of the ecological crisis.
• All phenomena develop in dependence on conditions, which in turn rely on other
factors, highlighting their inseparable interconnectedness. Our lives and those of all
beings are intertwined, resembling an expansive web that spans the earth and
extends beyond.
• This concept holds immediate significance for environmentalists.
The Noble Eightfold Path
1. Thispath is grounded in the principle of the Middle Way, which
avoids any extremes.
2. TheNoble Eightfold Path consists of right view, right intention, right
speech, right action, right livelihood, right effort, right mindfulness,
and right concentration.
3. Atits core, balance and harmony are essential, achievable through
our lifestyles and practices. It offers humanity a straightforward,
sensible, and balanced approach to life by rejecting both extremes
of self-deprivation and self-indulgence.
4. InBuddhism, desire is viewed as the root of all suffering; therefore, This Photo by Unknown Author is licensed
individuals are encouraged to practice self-restraint regarding under CC BY-NC-ND
sensory pleasures and to remain self-aware in all their endeavors.
When humanity collectively adopts a simpler lifestyle,
environmental problem will cease. This seems to be the most
effective way to tackle the current ecological crisis.
Wisdom
1. Wisdom (paññā) lies in the
practical utilization and
application of knowledge in daily
life.
2. This
approach fosters mutual co-
operation and promote a
comprehensive, non-
discriminatory understanding.
Compassion
(1)
1. Compassion (karunā) for all living beings is a
fundamental aspect of the Buddha’s teachings, playing a
vital role in improving relationships in every context.
2. It
is one of the four divine qualities: compassion, loving-
kindness, joy in the prosperity of others, and equanimity.
3. Compassion links all beings within the environment,
regardless of their characteristics—whether they are
weak or strong, tall or short, small or large, visible or
invisible, near or far, and whether they are born or yet to
be born (Metta Sutta, verses 145 to 147).
Compassion (2)
• A person who embodies compassion is akin to a mother who protects
her only child at the risk of her own life.
• This compassion for all living beings is the primary reason for refraining
from taking life, fostering a respect for life within the environment.
• Cultivating compassion helps liberate us from fear.
• It promotes virtues such as friendship, unity, affection, love, and
brotherhood, creating a state free from harm and encouraging peace
and harmony in any setting.
The Bodhisattva Ideal
1. Theconcept of the bodhisattva, a person who
aspires to become a Buddha, is fundamental to
Mahāyāna philosophy. Mahāyāna Buddhism
teaches that anybody can desire to reach
awakening, which entails becoming a
bodhisattva.
2. The goal of the bodhisattvas is to comprehend
this reality via prajñā (wisdom).
3. Theyunderstand there can be no true distinction
between themselves and others since no one
has a “self,” and as a result, their personal
emancipation is not separate from the liberation
of other creatures.
Ecological Crisis: A virtue
Ethics Approach
1. The virtue-based framework of Buddhist ethics
offers a fresh perspective on human interaction with
the natural world.
2. Ecological issues stem from human interference in
natural processes, placing the responsibility for
resolution.
3. There is no definitive solution to environmental
challenges other than the cultivation of virtues.
1. - (Sahni, Pragati. Environmental Ethics in Buddhism: A Virtues Approach.
Abingdon, UK: Routledge, 2007)
Damien Keown’s View on
the Virtue Ethics
Approach
1. Damien Keown says:
2. “avirtue ethics approach seems to offer a basis for a
Buddhist ecological ethics. This first reason is
because it is grounded in the practice and tradition
of Buddhist itself. One only needs to read the
Dhammapada to see that the Buddhist ideal of
human perfection is defined in terms of the virtues
exercised by an individual who treats all beings with
kindness and compassion, lives honestly and
righteously, controls his sensual desires, speaks the
truth and lives a sober upright life…” (Buddhism and
Ecology: A Virtue Ethics Approach, 22)
Buddhist Framework for
Ecological Issues Based on
Buddhist Virtue Ethics
1. Thus, the Buddhist framework, grounded in virtue
ethics, provides an excellent alternative to traditional
ecological viewpoints.
2. Given the contemporary relevance of virtue ethics, it
is crucial to explore Buddhist virtue theory more
deeply to create a more effective framework for
engaging with the natural world.
3. In conclusion, we recite a stanza:
1. May all sentient beings, all living things, all beings who have come
to birth, every one meet with good fortune. May no harm come to
anyone. (Aṅguttara Nikāya II 73)
