After an overview of the entire course, we will begin by considering the “four delusions” delineated by Thich Nhat Hanh based on the Diamond Sutra: the delusions of being a separate self, about being human, about life, and about lifespan. We then consider three relevant progressively radical understandings of dependent arising (pratītya samutpāda), the Buddha’s “slogan,” which we will call “dependent-arising,” “interdependence,” and “interpenetration.”

Key questions include: what is the self, if not the unique and independent entity that we think it is? What gives human beings the right to dictate what happens with other species? What is “sentience”? Is it limited to animals? To living beings? Where do we begin and end? What is our place in the cosmos?

We complete our survey of Buddhist versions of pratītya samutpāda by looking at modern Western writers such as Thich Nhat Hanh, Gary Snyder, Joanna Macy, William Waldron, and John McClellan and critics such as Simon James and Marek Sullivan. We then consider the nature of Buddhist ethics—is it based on rules, on the development of virtues, or the consequences of our actions? Finally, we contemplate the first training precept, which calls on us to avoid and reduce harm to others.

Key questions include: Might “life forms” include entities without a basis in DNA? Is pratītya samutpāda like Systems Theory? How shall we judge the rightness or wrongness of our actions? Should nonhuman animals be considered “persons”? Can human beings ethically eat other animals, or use them for work, research, or entertainment?

This week will focus on “Buddhist economics.” The climate crisis is clearly a result of what Joanna Macy calls the “Industrial Growth Society,” in which human happiness has been equated with a rising standard of living, straining the planet beyond its capacity. As Ben Fong states succinctly, “It’s Capitalism, Stupid.” Beginning with Buddhist critiques of neoliberal economics, we will discuss elements of a Buddhist approach. We will see how consumerism encourages delusion, ill-will, and greed, how Buddhism itself has become commodified, and how Buddhists might respond differently to consumerist pressures, embracing the virtues or contentment, frugality, generosity, compassion, and so on. Finally, we will discuss the Buddhist stance on poverty and wealth.

Key questions include: How do Buddhism and capitalism differ in their understanding of human nature? How should “wealth” be measured? What types of “capital” are there, and how does Buddhism value them differently than neoliberal economics? What types of inequality matter? How should “quality of life” be measured? What economic policies would be pursued by Buddhist leaders?

The final module will focus on how “engaged” Buddhists can help promote social collaboration to face the climate crisis. We will discuss a range of contemplative practices—exercises in mindfulness, in imagination, and in the performance of rituals—that can be done individually or in groups. We will discuss the roots of climate change denialism and how Buddhists might work to overcome denial. We will discuss reasons for hope amid gloomy predictions. We will talk about strategies in the face of social collapse. And we will survey ecological education, the phenomenon of ecovillages, the influence of ecofeminism, and how some Buddhists in Asia and the West have provided models of climate activism.

Key questions include: How can ecological activism be integrated with Buddhist practice? How can Buddhists cut through the tangles of disinformation and self-delusion of climate change denial? What can be done helpfully at the level of community? And what if it is, truly, too late?