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Applies the Dharma to politics: Ashoka's righteous king, Schumacher's Buddhist economics, Buddhadasa's Dhammic socialism and Bhutan's Gross National Happiness. It prioritizes nonviolence, moderate consumption, community and harmony with nature.
In one sentence
I want a society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature.
Political axes
Our Political Buddhism model centers on society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature. That core does not specify the constitutional allocation of power between territorial units and a center. Administrative centralization, social equality and opposition to the state are different claims from a federal constitution.
The definition spans righteous kingship, community-oriented economics and modern welfare traditions rather than prescribing one franchise. The retained democratic coordinate is a participatory public-ethics variant of our model; Ashoka's kingship or Dharma alone does not establish popular authorization.
Our Political Buddhism definition includes “society guided by the Dharma and nonviolence”. Limits on authority and protected rights support a liberty reading, although legal order and defense remain possible.
Our Political Buddhism model centers on society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature. That core does not specify minority membership, migration and the coexistence of cultural identities. Shared economic interests or a universal philosophical ethic do not alone specify immigration or cultural-integration policy.
Our Political Buddhism definition includes “society guided by the Dharma and nonviolence”. Nonviolence or an explicit peace objective bears directly on rejection of war as a political method.
Ashoka's thirteenth rock edict records remorse after conquest and recommends dhamma rather than fresh military conquest. This supports a restrained comparative strand, not a universal foreign policy for every Buddhist state, socialist movement or monastic hierarchy.
Our Political Buddhism model centers on society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature. That core does not specify ownership of productive assets, land and enterprises. Welfare spending, moral solidarity and expert administration do not by themselves abolish or privatize productive ownership.
Our Political Buddhism definition includes “righteous rulers, moderate consumption and a community economy in harmony with nature”. Self-management or needs-based cooperation supplies a noncentralized coordination model, which is not identical to a capitalist market.
Our Political Buddhism model centers on society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature. That core does not specify cross-border trade, capital flows and economic integration. Domestic market freedom and international cultural solidarity are different claims from a free-trade policy.
The model applies Dharma to righteous rule and public welfare. Ashoka's edicts show religiously informed public duties alongside coexistence among sects, not a compulsory monastic state; Schumacher, Buddhadasa and Bhutan represent additional strands rather than one uniform constitution.
Our Political Buddhism model centers on society guided by the Dharma and nonviolence, with righteous rulers, moderate consumption and a community economy in harmony with nature. That core does not specify public attitudes toward inherited customs, family, gender and social change. Economic redistribution, technological novelty and a religious affiliation do not uniquely determine every moral position.
Our Political Buddhism definition includes “it prioritizes nonviolence, moderate consumption, community and harmony with nature”. Ecological limits or rural production is relevant to the biology side, without implying opposition to every scientific or agricultural technique.
Leans further toward pacifist than 93% of the 250 ideologies in the catalog.
Of all the axes, Diplomacy is where it stands furthest from the rest.
On Control, it sits practically at the catalog median.
Here it shares common ground with most ideologies.
Serina is a Remedial Knights student whose concern for everyone's health draws her into nursing and charitable work. She avoids unnecessary quarrels, but readily steps forward when someone threatens the people and peace she wants to protect.
Closest, by dimension
Other compatible profiles
The most distant
Gehenna's school food service prepares meals for its students. Fuuka and Juri contend with limited resources and the interruptions caused by the academy's unruly clubs.
Also close, by dimension
The most distant
Ideological proximity
Closest within Center
Current that values community bonds, traditions, and the common good above individualism, holding that justice and identity arise from life in community and the responsibilities people share.
Position that opposes genetic manipulation and the technological enhancement of the human body, defending ethical limits on science in the name of dignity, human nature, and prudence toward the future.
Current that links environmental protection to national sovereignty, prioritizing the protection of the country's own natural resources and land and sustainable development within national borders.
Closest in other spectrums
Movement dedicated to protecting the environment and the sustainable use of resources, advocating policies against pollution and climate change and harmony between human development and ecological balance.
Neo-Zapatista movement that emerged in 1994 in southern Mexico, combining indigenous autonomy, direct democracy through assemblies and caracoles, cooperative subsistence economy, and refusal to seize state power, summed up as 'lead by obeying'.
A current that grounds socialism in Buddhist ethics, seeing compassion and the end of attachment as the basis of equality, common property and the rejection of caste, from Ambedkar and the Dalai Lama to Ne Win's Burmese socialism.
The most distant ideology
Techno-MonarchismRight29%