Editing SG33SHS-T (section)

=== 27. The Significance of Nationalism and Internationalism ===

The fifth issue concerns nationalism and internationalism. This issue is a significant problem that stands out in twentieth-century world history, and the traditionally established Buddhist sects have unquestionably sided with nationalism. The Shin sect, for example, emphasizes “imperial law as fundamental” (''ōbō ihon'' 王法為本), Shingon promotes “protecting the nation” (''chingo kokka'' 鎮護国家), Zen advocates “promoting Zen and protecting the nation” (''kōzen gokoku'' 興禅護国), and the Nichiren sect proudly wields its famous ''On Establishing the Correct Teaching for the Peace of the Land'' to fulfill its role as a state-endorsed religion. But is this approach consistent with the true spirit of Buddhism? Is it in line with the original intentions of the respective sect founders?

In order to reexamine these questions, we should briefly explain the characteristics of nationalism and internationalism.

Nationalism is a tendency that prioritizes the maintenance and development of the nation-state, often in opposition to individualism or internationalism, with individuals or global interests being subordinate to the interests of the nation. The arguments in favor of prioritizing the maintenance and development of the nation-state are diverse. They can include the absolute belief, influenced by Hegel, that “the state is divine, and there is no wrongdoing in what the state does” or that “the state is the highest form of morality.”<ref>“Der Staat ist die göttliche Idee, wie sie auf Erden vorhanden ist” (The state is the divine idea as it exists on earth). From ''Vorlesungen über die Philosophie der Geschichte'' (1837) in ''Sämtlicliche Werke'' (Stuttgart: H. Glockner, 1928), vol. 11, pp. 34–42. “Der Staat ist die Wirklichkeit der sittlichen Idee, —der sittliche Geist als der offenbarte, sich selbst deutliche, substantielle Wille, der sich denkt und weiss und das, was er weiss und insofern er es weiss, vollführt” (The state is the actuality of the ethical idea—the ethical spirit as the revealed, self-evident, substantial will, which thinks and knows itself and, insofar as it knows itself, acts). ''Grunlinien der Philosophie des Rechts'' (1821), p. 257; [https://tinyurl.com/a7fhmwm9 Zeno.org], accessed October 16, 2024.</ref> Another perspective is that the state represents the ideal form of social development, enabling humanity to lead ethical lives and enjoy proper well-being. Along these lines, nationalism values national discipline over freedom in domestic policies, while rejecting imperialism on the international stage. Moreover, nationalism emphasizes the necessity of defending the state through military force to ensure its maintenance and development. While wishing for international peace, those who hold this position tend to lack genuine goodwill toward supranational international conferences. Furthermore, nationalism views the social aspect of humanity as more essential than its national character and strongly opposes socialism or communism, which advocate for the disappearance of class conflict and the demise of the state.

Now, let us discuss internationalism. Internationalism, in contrast to nationalism, emphasizes the ideal of mutual coexistence and mutual benefit for all humanity, recognizing the importance of supranational collective interests over national interests. It advocates cooperation and mutual assistance among nations or classes. Therefore, internationalism focuses on issues such as disarmament and even the complete abolition of war, as well as international economic control. In essence, nationalism prioritizes the interests of one’s own country, while internationalism strives for global cooperation. In practical terms, nationalism tends to align with capitalism, while internationalism leans toward socialism. Thus, these two ideologies are inherently incompatible. Should Buddhism continue to align with nationalism?