The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world's major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine's proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics has much to gain from respectful consideration of religious discourse surrounding suffering.

As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual's capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis for the moral appraisal of situations, it may be argued that the world's religions, which have traditionally been the keepers and purveyors of ethical values, are rendered either spurious or irrelevant. The questions point up broader dilemmas in the interface between science and religion, and raise concerns about the ethics of neurological research and experimentation. Since human beings will still arbitrate what is "moral" or "ethical," how can religious perspectives enrich the dialogue on neuroethical issues and how can neuroscience enrich dialogue on religion? Buddhist views on the nature of consciousness and methods of practice, especially meditation practice, may contribute to discussions on neuroscience and theories about the interrelationship between consciousness and ethical awareness by exploring the role that karma, intentionality, and compassion play in Buddhist understandings of the interrelationship between consciousness and ethics.

No abstract

Sakyadhita International Association of Buddhist Women was established in 1987 to address issues of gender equality in Buddhist societies and Buddhist institutions. Since then, through a series of innovative biannual conferences, Sakyadhita has worked to link women from different Buddhist traditions and cultural backgrounds and provide them with a forum where women's voices can be heard. These conferences have generated a vibrant international Buddhist women's movement that works for the welfare of the world's estimated 300,000 Buddhist women. Because Buddhist institutions in Asian countries typically function independently and there is no central authority to oversee them or create policies, Sakyadhita's intra-Buddhist communications network for women represents a major breakthrough. To keep their fingers on the pulse of this rapidly expanding movement, Karma Lekshe Tsomo and Christie Yu-ling Chang, Sakyadhita's current president and vice-president, traveled to Malaysia, Vietnam, and India in 2005-06 for a month to document changes in the making for Buddhist women.

For centuries, large numbers of children in Himalayan societies have grown up in Buddhist monasteries where they have received an education in Buddhist values, texts, and rituals. Life in a monastery, with its rigorous discipline and training, prepares young people, especially boys, to become religious specialists for the benefit of both the lay community and their own spiritual advancement. Monastic life is regarded as a meaningful and highly meritorious career path that offers a comfortable living, helps preserve Buddhist culture, and earns widespread respect. Buddhist monasteries are still at the heart of religious life in the Himalayan region, but Buddhist institutions cannot help but be influenced by current social, political, and cultural changes that challenge these ancient traditions. If children decide to pursue other options and do not enter monastic life, Buddhist monastic culture and the Himalayan religious heritage face an uncertain future.