Gautama the Buddha and Karl Marx

Gautam Buddha and Karl Marx: Analyzing Ideologies for Modern Challenges

The Buddha’s path of compassion, wisdom and Marx’s path of equality and justice represent two sides of the same coin (Ambedkar, 1956). In a world dominated by capitalism and the relentless pursuit of profit, “Gautama the Buddha and Karl Marx” by Leuke (1943) offers a profound comparative lens on ideologies of two revolutionary figures which challenge the foundations of exploitative system of Capitalism. The book provides Socio-Philosophical Comparative analysis of Buddhism and Dialectical Materialism delving into the moral, ethical, and societal implications of these two influential ideologies. At first glance, the pairing of Buddha’s spiritual teachings with Marx’s materialist worldview may seem unconventional, yet this exploration offers a unique perspective on how these seemingly disparate philosophies address the universal concerns of human suffering, inequality, and the pursuit of a harmonious society.
Leuke divided book into Nine chapters, where he initially addresses ‘The problem of reality’ exploring what constitutes reality according to both systems with analytical and expository writing style. The author heavily emphasizes on Dialectical pattern, showing how logic of contradiction is not only comprehensible to dialectical materialism but to Buddhism as well (p-38), which explore how life is a contradiction that drives societal transformation (p-31). In the chapter “The Non-theistic Position of Buddhism and Dialectical Materialism,” Leuke argues on what basis both systems adhere to a non-theistic position by considering ‘Man as the sole architect of his own destiny’ (Chapter 5). In the same context author argues both systems consider nature as a constituted of PROCCESS with doctrine of Impermanence (chapter 1) and further explain how both philosophies view nature as dynamic processes governed by cause-effect relationships, while acknowledging human volition’s role in modifying these processes, rejecting strict determinism in favour of a more flexible causality (p;44-47).
Further, Leuke argues both the system believe in ‘life is subject of harmony’ but both differs in way of explanation. Thus, author explain how Buddhism emphasizes that the Eightfold Path’s primary value lies in achieving mental harmony in the present life (P-59), with argument of rebirth doctrine isn’t essential to Buddhist practice. While Dialectical Materialism argues that life’s primacy over craving precludes requiring previous existential termination(p-56). As Buddhism believe DUKKHA as the result of Attachment (Desire) and it is fuelled with Capitalism which leading to struggle of man against man in society (P-69). Meanwhile in chapter ‘Non-Attachment Leuke’ tried to connects socialism (social good) and Buddhism (Maitriya and Meditation) by showing how eliminating economic competition enables widespread non-attachment. While Buddhism focuses on individual spiritual practice, socialism creates conditions where the masses can transcend self-centeredness by removing the material struggles that hinder spiritual growth (P-79). In last the, author tried to show the difference between Both ideological views on ethical system and nature of knowledge (Chapter 9) as how Dialectical Materialism explicitly rejects absolute ethics with the help of example i.e. changing meaning of phrase “thou shall not steal’, favouring social good, whereas Buddhism’s position as more complex – while it may acknowledge absolute values, and explain its ethical framework demonstrates flexibility in relation to changing social conditions and contexts (p;81-82). This book explores the juxtaposition between Buddhism’s emphasis on spiritual liberation and Marxism’s focus on material conditions and social justice. While the philosophical contrast is thought-provoking, the effectiveness of its thematic delivery depends on its balance, depth, and real-world applicability.
Overgeneralizing Buddha’s teachings or reducing Marx’s philosophy to economic determinism could oversimplify their complexities and Occasional dated language and references from 1943 perspective can limit accessibility, particularly for younger audiences seeking relevance to modern crises. Although, in a competitive, AI-driven, capitalist world marked by growing individuality book underscore the need for systems prioritizing genuine human connection over profit, making it essential for policymakers, ethicists, and individuals seeking holistic societal models. The book Gautama the Buddha and Karl Marx prompts critical reflections on the intersections of spirituality, materialism, and societal structures, raising important questions like; Do true mindfulness or non-attachment exist in a world dominated by consumerism and commodified wellness practices? What would a truly mindful economic system look like? Can integrating Buddhist mindfulness and Marxist critique into society promote empathy and critical thinking in an individualistic world?