>>Has the Buddha taught anything about how one should approach fixing society? >>Does the Buddha advocate for striving to make society better? >>Does the Buddha have any practices for groups and societies that would lead society to less suffering? >>Does the Buddha have any teachings about Justice and Social Justice?

Does Buddhism say anything about suffering as the result of having a sense of "betrayal" -- perhaps a sense of someone else having committed an "injustice"? I think that for some individuals it's an important and a very long-lasting type of suffering -- for example: - if they feel betrayed or mistreated by their parents - ... or their spouse, their children - ... or even become outraged as a result of criminal offence by a stranger - ... or even just impersonal bad luck ("oh, that is so unfair!") But although it can be important, I see [nothing about it](https://accesstoinsight.org/search_results.html?q=betrayal) on Access to Insight. The one possible mention of it that I can think of is Dhp 3: > "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred. Another mention in passing might be the parable of the saw -- i.e. the importance of keeping a mind of good will even if you are abused -- but that's all: very few examples/mentions. I understand it as being a specific case of a more general problem, i.e. of "craving" (for things to be other than as they are), and "I-making" -- but **do you know any doctrine on this more specific subject, i.e. of betrayal and/or a sense of injustice?** Also is it right to say that Buddhist doctrine on the subject tends to "well actually, you deserved this misfortune" -- for example something like [the origin story for Dhp 5](https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=005) implies that if someone persecutes you, then perhaps that's a result of something you did in a previous life. If so, **is there a way to paraphrase or explain that principle to a modern non-Buddhist audience?** Because "actually it's your fault" might be quite unwelcome (therefore ineffective), the modern view tends to denounce that as "blaming the victim", and the victim themselves might want to know that you're on their side and not siding with their abuser. If this is a 'reference request' question, it might be asking for doctrine from outside the suttas.

Is it possible to know if you have bad or good karma? A lot of things have happened to me in life that is very negative. I believe partially it is my own fault because the way I am and how others perceive me, but a lot of it I don't think I deserve. I often contemplate what did I do to be on the receiving end of all my negative karma. As a result, I think negative and become very introverted and isolated. Question: Are all the bad things that happen to me are negative karma or is it "just me"? How can I change my thoughts to be more positive despite a tremendous amount of negativity in my life?

Namo Buddhaya! Here are my questions regarding justice systems & their morals: > Would it be skillful & moral to report someone to a principle, a police > officer, or any sort of authority when someone is being hurtful to > others (such as killing, bullying, etc.), knowing that reporting them will most likely cause them suffering > e.g. expulsion from school, jail time, etc? > > And also is justice skillful, moral and is incarceration moral, > skillful in terms of the Dhamma? Metta!

A pure, almost metaphysical but from the inside of me: How would it sound that there is an afterlife of the more that 00 billion people that ever lived on earth since the begging of our species (as calculated). And more specifically those who have lost their lives in vein or with an unjust way, through war or crime or even physical disaster. How much JUSTICE could be embodied in our Universe and could these lost lives have a second chance as energy (a soul) in another parallel universe, or in other case, just be re-incarnated in our Earth?

This question came to me from over thinking the "Angulimala" story. He had to "repent" to some extent for the murders he committed, by being scolded an hit by stones. However, the effect of the karma seems to be quite mild for 999 murders and even the intention to kill the Buddha. So my question is this: Does your karma have to be neutral or positive to become enlightened? And if not, what happens to the negative karma after attaining enlightenment?

How can it be proper for a meditator who does not yet see reality as it is... ...to judge other people so easily? There is so much potential for subtle misuse of power, I mean I know I would be corrupted if it were me. Not grossly corrupted(hopefully) but subtly corrupted because I am unaware of my subtle transgressions. Even though I do say this out of ego I would hope that I am also saying it out of compassion for our admins. I am not trying to argue as I was hoping we might agree. If the admins think this causes too much fuss or arguing then the admins can react and censor this inquiry. My point is that we need admins, but a practicing admin, that seems like a contradiction but that is just my opinion. If it is appropriate for a practitioner to behave like some kind of police officer then please enlighten me on the reasons it is appropriate... ...or just take the easy way out and censor this question.

The police seem necessary for any defiled society; but that doesn't mean being a police officer, who must follow laws objectively but also blindly, is necessarily right livelihood. They are encouraged in the US to use violence, depending on what the laws say not what their hearts say, and are allowed to lie to make the job easier. What do the suttas say? What does your heart say?

We all know people who are living immoral lives committing crimes but getting away by bending the law towards their side due to wealth and influence. When ever I see or hear something like this I keep telling my self that karma will get them even though the legal system cannot. But then again I keep question as to why we need a legal system at all when we know that there is a natural system or justice called karma?

I downloaded a lot of things for 16 years I guess.I now understood this is a form of stealing.And i decided to delete my downloaded content.But some material is not found in my country,or if i order them it takes too much hassle to get here or the material is for educational or self improvement purposes.And i never intended to steal.But still it was not respecting other people's work.With those intentions is it still bad karma?Is it still wrong if it is really really essential? It's actually about the NEED to the material.Like i want to learn speaking english and i need a book or a listening material which is not found in my country.And i really need it.And if I learn english or other things it will be beneficial to me and my environment EDIT : Look what I found. Totally coincidence. Synchronisity ☺. https://youtu.be/xMj_P_6H69g

related to, but not the same as https://buddhism.stackexchange.com/questions/1919/does-buddhism-have-a-significant-notion-of-justice I need some clarification. What is one's moral obligation to render justice (or bring to justice) others for observed misdeeds? this can but need not be as member of a jury which *must* render justice. it is clear that one should sympathize with the perpetrator. it is clear that one should not get emotional over a (passed) misdeed or over (or while) rendering a sentence. I am guessing that to be compassionate is to contemplate the effects of a sentence on other sentient beings, [a] in light of the future incentives that one's judicial actions will create, and [b] in light of the contemporaneous effect that one's sentence will have on the perpetrators, victims, and others. even though the deed was done and thus has passed, and even though others should be philosophical about it now, it is still true that a sentence can improve the lives of many others at the cost of worsening the life of the perpetrator. [there is no dilemma if the latter is not the case.] is there more Buddhist advice to us here?

Owen Flanagan in this podcast argued while Buddhism has an extremely well developed notion of compassion, it doesn't have a significant notion of justice. He contrasts this with ancient Greek philosophies which he states have a strong notion of justice and weak or absent notion of compassion. So is this correct? Does Buddhism really not have decent (or any) notion of justice. Can anyone perhaps provide examples of justice from the texts (Pali Canon, Mayahana etc..). Or is Owen right - no justice in Buddhism?

Considering the notion of our future being the result of our actions in the past, is there any room for the concept of unfairness in Buddhist philosophy? What is the right/skillful view one should take when witnessing suffering in a loved one? From my understanding, one should be compassionate towards the person and keep a calm mind as much as possible, but at the same time I find discomforting the idea that somehow, the present condition of a loved one has to do with his/her past actions, specially when considering more extreme examples of suffering without any apparent reason (e.g. childhood traumatic events, such as sexual abuse).