Beginner’s Mind is a special project collecting insightful essays written by US college students who have attended experiential-learning courses related to Buddhism. Some of the authors identify as Buddhists, for others it is their first encounter with the Buddhadharma. All are sharing reflections and impressions on what they’ve learned, how it has impacted their lives, and how they might continue to engage with the teaching.

Hayat Shaikh wrote this essay for her Buddhish Economics course at the University of Southern California. Hayat is a junior majoring in Accounting. After graduation, she plans to work at an accounting firm to gain experience and eventually open her own firm.

Society Cannot Be Built Solely on Friendship and Care

Care and friendship are often described as the foundation of a good society. We are taught from a young age to be kind, to share, and to treat others with compassion. In many ways, these values are essential for building trust and cooperation. Buddhist philosophy to some degree also emphasizes the need for compassion and interdependence, reminding us that our lives are connected to our environment and society. 

However, although care is important, society cannot be built solely on friendship and compassion. A stable social and economic system must recognize that conflict will arise, that power must be regulated, and that protections must be structured rather than dependent on emotion. By examining the Cakkavattisutta (DN 26), the Singalasutta (DN 31), and Assoc. Prof. Steve Muhlberger’s article “Democracy in Ancient India,” it becomes clear that Buddhist processual philosophy does not rely on personal goodwill alone. Instead it shows that intention is shaped through social systems and shared responsibilities. Compassion and friendship can exist only within the walls of structure.

First, it’s important to look at how conflict is inevitable in human society. The Cakkavattisutta (DN 26) describes how social problems develop over time. When poverty spreads in a kingdom, people begin stealing. One thief explains his actions to the king by saying, “Sire, I can’t survive” (DN 26). In response, the king provides him money, as an action of compassion. However, when others heard about this action, more people began stealing, in hopes of also being given money. When this was brought to the attention of the king, he reacted harshly and ordered execution stating, “If I provide money to anyone who steals from others, it will only increase the stealing. I’d better make an end of this person, finish him off, and chop off his head” (DN 26). 

This is a clear example of conflict growing when there is no consistent system in place. The king’s actions are based initially on generosity, then anger, rather than stable policy. Although his initial response is compassionate, it does not solve the core issue of poverty. The situation grows worse because the root issue is not addressed. This suggests that good intentions alone are not enough. If society depends on only personal compassion, it may not be able to handle large social problems such as poverty in a stable manner.

Second, when power exists, accountability is necessary. The Singalasutta (DN 31) provides guidance for different social relationships. In the section on “Covering the Six Directions,” the Buddha explains the mutual responsibilities between different relationships, such as between masters and workers, husbands and wives, and teachers and students. For example, “A master should serve their bondservants and workers as the lower quarter in five ways: by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work” (DN 31). These instructions go beyond encouraging compassion and kindness. They outline specific obligations. Similarly, a husband is told to treat his wife with honor and to practice relinquishing authority to her. This suggests that authority should not be absolute, instead it should have limits.

These teachings recognize that when one person has more power than another, there is a risk of unfair treatment. The Buddha does not say that people should just be nice, instead he gives clear guidelines. Essentially, this shows that care needs structure to work well. If society were to depend solely on goodwill, those with power could act however they felt comfortable. If there were clear rules and obligations, that threat could be prevented.

Lastly, protections must be structured rather than emotional. One thing highlighted in “Democracy in Ancient India,” by Muhlberger was the instability that could arise when power is not shared or regulated. 

Muhlberger explains that many ancient Indian communities practiced “government by discussion,” where decisions were made through debate, consultation, and voting. (Muhlberger) These assemblies used procedures such as public meetings and shared decision-making instead of relying on the judgement of a single ruler. This helped create stability, because authority was distributed among members rather than concentrated in one person. When decisions are made collectively and follow agreed upon rules, individuals are less dependent on someone’s personal emotions or changing moods. This goes to show that even in ancient societies, people understood that protection and fairness require structure. 

At the same time, structure alone does not guarantee justice. Systems can also become tools of control or exclusion if they are not guided by ethical values. This is where care and friendship still matter, they help remind institutions that their purpose is to support people, not dominate them. Care and goodwill are important, but without clear systems in place, they can easily become inconsistent and unregulated. Structured processes help ensure that people are treated fairly regardless of personal feelings.

All in all, while care and friendship are important values, they are not enough on their own to build a stable and functioning society. As seen in DN 26, conflict can grow when deeper structural problems such as poverty are not addressed in a consistent way. DN 31 illustrates that when power differences exist, clear responsibilities are necessary to prevent harm and unfair treatment. 

Muhlberger’s discussion in “Democracy in Ancient India,” further shows that stable governance depends on shared decision-making and procedures rather than the emotions of one or a group of people. However, structure itself is not automatically just. Systems can become rigid or even oppressive if they are not guided by ethical care. For this reason, compassion and friendship still play an important role, not as the foundation of society, but as forces that guide and correct the systems we build. A stable economy requires both structure and care working together. Kindness alone is not enough, but without kindness, structure can lose its purpose.

Reflection on AI use in this essay

I can claim full credit for this essay because the central ideas, topic, sources, and arguments were my own. I chose to focus on the claim that society cannot be built solely on friendship and care, and I selected DN 26, DN 31, and “Democracy in Ancient India” to support my reasoning. 

I used AI as a tool to better understand the assignment, create an outline, review structure, and receive feedback on clarity and tone. However, the thesis, the interpretation of the texts, and the final decisions about how to present my argument were mine. 

This process has helped me think about the Buddhist idea of no-self (Skt. anatman) in a practical way. Writing did not come from a completely isolated self, but through interaction with texts, classroom learning, feedback from the professor, and AI support. 

At the same time, I remained responsible for evaluating suggestions and choosing what to include or reject. This shows interdependence because my ideas developed through different influences and conversations. It also shows that independence does not mean working alone. Even while using AI and other resources, I made my own choices about what to include in the final essay.

References

Bhikkhu Sujato. “Cakkavattisutta.” SuttaCentral, 2018: https://suttacentral.net/dn26/en/sujato. Accessed 14 February 2026.

Bhikku Sujato. “Advice to Sigālaka (DN 31).” Sutta Central, 2018: https://suttacentral.net/dn31/en/sujato. Accessed 14 February 2026.

Muhlberger, Steve. “Democracy in Ancient India” in WorldHistoryofDemocracy, 8 February 1998: https://iks.iitgn.ac.in/wp-content/uploads/2016/01/Democracy-in-Ancient-India-S-Muhlberger.pdf. Accessed 16 February 2026.

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