44 SOCIAL SCIENTIST still useful^ in view of the cultural lag of the masses in terms of their objective position in the new system and their social consciousness. The role of Buddhism as a basic social ideology was replaced in the eyes of some Buddhist believers by a new function, namely that of providing the basis for social ethics. This is why Buddhist monks and laity have protested against the social injustice and inequality of the capitalist system in the name of principles and beliefs. Socialist regimes have come into being. The "socialism3 of the SLFP in Sri Lanka is relatively well integrated into the capitalist system. In Burma it has been imposed by a military regime, hardly the best way to usher in a socialise future. The introduction of socialism in its Marxist form is new to reunified Vietnam, Cambodia and Laos, except in North Vietnam which experienced it for the last 30 years. As a whole, in these countries socialism is still in the process of being built. It is thus rather difficult to foresee what kind of function will be fulfilled by Buddhism^ whether confined to individuals or extending to the larger areas of cultural and social life. The handicaps of history weigh heavily on relationship between Buddhism and the new regimes. For example,, Theravada Buddhism is linked with the feudal mode of production: Classical Marxist interpretation of religion does not leave much room for Buddhism except on the purely individual level. However, apart from historical factors and philosophical positions, points of contact seem to exist, and for a quite a few Buddhists these offer a basis for new social ethics in the building of a socialist society. These conclusions in the form of a typology are proposed as first thoughts which, it is hoped, will form the starting point towards formulating a sociological framework for the relations between leligious and political systems. (Concluded) 83 H Bechcrt, op cit., p 371. 88 Ibid., p74. 84 Ibid., p 76. 85 F von der Mehden, op. cit., p 12. »• ME Spiro. op. cit., p 385. 87 H Bcchert, op. cit., p 242. 88 Ibid., p 252. 99 Ibid., pp 268. 269, 270. 90 Ibid., p 297. • l G F Keycs, op cit., p 561. 92 F Bruce Morgan, "Location of Monk and Layman: Signs of Change in Thai Buddhist Ethics", Contributions to Asian Studies, Brill, Leiden, 1973, pp 72-73. •8 F Houtart, op cit., p 259. 84 H Bechert, op. cit., p 74. 85 Ibid.,p 340. 96 F Houtart, op. cit., pp 265-297. 87 H Bcchert, op. cit., p 65. 96 Ibid., p74. at Ifc»id-, p 140.