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Toward a Buddhist Systems Methodology 1: Comparisons between Buddhism and Systems Theory

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Abstract

This paper compares some key concepts from Buddhism with ideas from different traditions of systems thinking. There appear to be many similarities, suggesting that there is significant potential for dialogue and mutual learning. The similarities also indicate that it may be possible to develop a Buddhist systems methodology to help guide exploration and change within Buddhist organisations.

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Notes

  1. For example, in Buddhist philosophy, reincarnation and karma are important, yet (framed in a Buddhist manner) these concepts are alien to Western religious thought. For Christians, heaven comes after death. This is alien to Buddhists, for whom nirvana can come in life from the cessation of delusion. It is important not to let an encounter with an alien idea that initially seems unacceptable to taint appreciation of the wider set of insights that can be accessed through dialogue between different perspectives.

  2. For instance, many Western philosophies make a strong distinction between the ‘objective,’ ‘subjective’ and ‘inter-subjective,’ which is reflected in the different paradigms of systems thinking (Midgley 1992). In the West, there has been a long debate between ‘realists’ (who believe that human knowledge directly reflects a real world, albeit imperfectly) and ‘idealists’ (who believe that human knowledge is constructed without any direct reference to a real world). Those who operate with relatively unsubtle versions of these philosophies may view it as contradictory to simultaneously talk about the universe as a system structured into hierarchies and the idea that problems stem from the human mind (Midgley 2000). However, in Eastern philosophies (in particular Buddhism), these ideas coexist, and this coexistence is not viewed as a problem.

  3. Kuhn (1970) argues that people espousing different perspectives may use the same language in different ways. Therefore, it is important not to take what appear to be similarities between Buddhism and systems thinking for granted, but to subject them to some analysis. Also, the fact that much of the Buddhist literature has been written in Asian languages, while most books and papers on systems thinking are written in English, presents a translation barrier. Here, people necessarily have to rely on the skill of translators, although seeking advice from a native language speaker when we have doubts about a translation is always possible.

  4. As we see it, the prevalent Hindu culture provided an important context and influence for the emergence of Buddhism.

  5. Although Varela et al. (2000) trace the debate about the relationship between mind and body back to Descartes, it is arguably the case that this has roots going back much further in time (Brauer 2006).

  6. The ‘inner/outer’ metaphor is appropriate for most circumstances (context appearing ‘external’ to most causal pairings), but is not always adequate. For example, Macy (1991) describes how the inner workings of organisms may provide conditions that enable the organisms to give rise to different behaviours (effects) in response to different environmental stimuli (causes). Of course, the inner workings of the organism may be reinterpreted as a cause, with the environment being viewed as a condition, which incidentally is consistent with Maturana and Varela's, 1992, theory of autopoiesis (as opposed to general system theory). This just underlines the Buddhist view that cause, condition and effect are closely interconnected and subject to local interpretation.

  7. Mind is viewed as an aspect of the senses in Buddhist philosophy.

  8. Given that Buddhism first emerged in the Hindu culture, where status is determined through birth, this idea was a radical challenge to the status quo when it was first advanced.

  9. Whitehead (1929), although writing before von Bertalanffy (1950) and others who formally defined ‘systems science’ in the West, is an important early thinker in the field.

  10. We have used the term ‘aspects of interpretation’ here, although the original Chinese concept is sometimes translated as ‘squanders.’ However, the latter has the connotation in English of ‘waste.’ Unfortunately, there is no direct equivalent in English of the original Chinese term, and we argue that ‘aspects of interpretation’ is at least less confusing than ‘squanders,’ even if not strictly accurate.

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Authors and Affiliations

  1. Graduate Institute of Management Sciences and Department of Business Administration, College of Management, Nanhua University, No. 32, Chung Keng Li, Dalin, Chia-Yi, 622, Taiwan, R.O.C.

    Chao Ying Shen

  2. Fo Guang Shan Tsung-Lin University, Fo Guang Shan, Tashu, Kaohsiung, 840, Taiwan, R.O.C.

    Chao Ying Shen

  3. Institute of Environmental Science and Research (ESR) Ltd., 27 Creyke Road, PO Box 29-181, Christchurch, New Zealand

    Gerald Midgley

  4. School of Natural and Rural Systems Management, University of Queensland, Brisbane, QLD 4072, Australia

    Gerald Midgley

  5. Victoria Management School, Victoria University of Wellington, Wellington, New Zealand

    Gerald Midgley

  6. Centre for Systems Studies, Business School, University of Hull, Hull, HU6 7RX, UK

    Gerald Midgley

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  1. Chao Ying Shen
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Correspondence to Chao Ying Shen.

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Shen, C.Y., Midgley, G. Toward a Buddhist Systems Methodology 1: Comparisons between Buddhism and Systems Theory. Syst Pract Act Res 20, 167–194 (2007). https://doi.org/10.1007/s11213-006-9058-9

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