score:4
While I can relate to this somehow, it overlooks one striking and most basic fact of Buddhism: that justice is a law of nature.
In contrast to Greek thought, this means, that the Greeks, since their concept of "the world" or "the universe" was rather empiro-scientific and unrelated to moral (=human) values, had to look for "human" justice or even "define" justice.
In Buddhism (and India in general), the very law of nature is a moral law, the law of kamma/karman. Consider for example the Paṭiccasamuppāda/Pratītyasamutpāda, which can be viewed as a formulation of the Buddhist law of nature or the kosmos, the universe etc.: everything here is treated as subject to cause/condition and effect, without beginning and end. The important thing to notice is that causation is moral causation by good and bad deeds.
To conclude: since the kosmos is just and takes care of retribution, the religio-philosophical thinkers did not have to elaborate differing visions of justice. It is not the humans, that have to take care of it. Seen from this angle, justice is (implicitly maybe) at the very core of Buddhism.
Upvote:0
in the discourses the Buddha is often quoted as giving similes whos employed allegory is punishment for crimes with the latter often described as being very harsh and cruel much in accordance with ancient customs
to be sure, in using similes the Buddha's interest was to convey certain messages and not pass judgement on the then practised legal system
still it's noteworthy that on these occasions the cruelty of punishments is never criticized even in passing implying that it's maybe well deserved
and for the perpetrator, from the ethical perspective, which the Buddha's teaching is characterized with, the cruelty of the state punishment is in fact a blessing as a means of deterrence from acting immorally and spoiling their kamma