BUDDHISM AND ANARCHISM: SURPRISING CONVERGENCES
At first glance, Buddhism and libertarian communism or libertarian municipalism appear to be worlds apart. Buddhism is often perceived as a philosophy of resignation, focused on personal liberation rather than social change. Anarchism, on the other hand, is a revolutionary ideology aimed at dismantling capitalism and restructuring society from the bottom up, based on mutual aid and communal organisation. However, a closer examination reveals significant points of convergence between these two philosophies. Drawing primarily from the PÄli Canon, I will highlight key areas where Buddhism and anarchism intersect.
1. Rejection of Imposed Authority and Coercive Hierarchy
Anarchism advocates for a decentralised social structure based on voluntary cooperation rather than coercive hierarchy. Similarly, the Buddha challenges authority that is founded on force or social status.
In the KĆ«áčadanta Sutta (DÄ«gha NikÄya 5), a brahmin consults the Buddha about conducting a grand sacrifice. Rather than recommending ritual offerings, the Buddha proposes a model of social justice: the best way to pacify society, he argues, is to ensure fair access to resources and to address economic exploitation. Similarly, in the Cakkavatti SÄ«hanÄda Sutta (DÄ«gha NikÄya 26), a kingâs neglect of economic justice leads to theft, then violence, and ultimately to societal breakdown. These suttas suggest that coercion is not the solution to social disorder, but rather a root cause of it.
Moreover, the Buddhist monastic community (saáč gha) operates without a centralised authority, relying instead on consensus-based decision-making. Though organisational structures exist, power within the saáč gha is neither coercive nor hierarchical, resembling principles of libertarian federalism.
2. An Implicit Critique of Oppressive Economic Systems
Buddhism does not explicitly oppose capitalism, as it emerged long before its development, but it strongly condemns greed (lobha), one of the three roots of unwholesome action (akusala-mƫla), along with hatred (dosa) and delusion (moha).
In the SigÄlovÄda Sutta (DÄ«gha NikÄya 31), the Buddha discourages excessive wealth accumulation and urges ethical use of resources. The economic vision he promotes is based on sharing and sufficiency, rather than on profit maximisation. Similarly, in the Dhammapada (verses 204 and 405), he upholds contentment and voluntary simplicity over material wealth.
Libertarian socialism, as a critique of capitalism, aligns with this opposition to institutionalised greed and seeks to establish a mode of production and distribution based on need rather than accumulation.
3. An Ethic of Mutual Aid and Solidarity
Anarchist thought, particularly in the works of Kropotkin, places great emphasis on cooperation and mutual aid. Buddhism likewise upholds these values.
The brahma-vihÄra (the âfour divine abodesâ)âloving-kindness (mettÄ), compassion (karuáčÄ), sympathetic joy (muditÄ), and equanimity (upekkhÄ)âconstitute the ethical heart of Buddhist practice. In the Karaniya MettÄ Sutta (Sn 1.8), it is stated:
âJust as a mother protects her only child, even at the risk of her own life,
so too should one cultivate an unlimited love for all beings.â
In the VaáčijjÄ Sutta (Aáč guttara NikÄya 5.177), the Buddha explicitly condemns five professions, including the arms trade, human trafficking, and the selling of intoxicants. This suggests a preference for an ethical economy aligned with mutualist and cooperative principles.
4. Autonomy and Decentralisation as Fundamental Principles
Libertarian socialism emphasises autonomy and decentralisation, rejecting externally imposed control. Buddhism, in turn, encourages individual self-reliance in the pursuit of liberation.
In the AttadÄ«pa Sutta (Sutta NipÄta 3.8), the Buddha exhorts:
âBe an island unto yourself, a refuge for yourself,
seeking no external refuge.â
This emphasis on inner autonomy resonates with the anarchist ideal of self-management and resistance to imposed authority.
5. A Critique of Power and Violence
The Buddha not only denounces war and domination but also expresses scepticism towards political power itself. In the Dhammapada (verse 201), he states:
âVictory breeds hatred, the defeated live in suffering;
the wise abide in peace, beyond victory and defeat.â
In the JÄtaka (No. 151), he likens power to honey on the edge of a razorâseductive but dangerous. This wariness towards power aligns closely with the anarchist critique of state institutions as inherently coercive.
Conclusion
While Buddhism does not advocate the revolutionary overthrow of capitalism, it shares anarchismâs critique of hierarchy, power, greed, and institutionalised violence. Its communal model, emphasis on cooperation, and call for self-reliance make it a philosophical ally of libertarian socialism. Engaged Buddhism could thus find common ground with anarchist ideals by promoting gradual societal transformation through ethical living and the construction of autonomous alternatives.