Soka Gakkai tends to respond to criticism by presenting itself as a transparent, law‑abiding religious movement that welcomes dialogue and scrutiny. It emphasizes that it is a legally recognized organization in many countries, subject to ordinary civil and financial regulations, and points to publicly available reports and open meetings as evidence that it is not secretive or extremist. In its own publications and statements, it offers detailed explanations of doctrines and practices, suggesting that many negative portrayals arise from misunderstanding or outdated information. Engagement with scholars, interfaith partners, and public forums is highlighted as a way to invite objective analysis rather than avoid it.

A central theme in its self‑presentation is the claim to embody a lay‑centered, humanistic interpretation of Nichiren Buddhism. In the wake of the split from the Nichiren Shoshu priesthood, Soka Gakkai frames its path as a corrective to what it describes as authoritarian tendencies in the priesthood, asserting that its focus on chanting, study, and personal responsibility is closer to Nichiren’s original intent. Respect for figures such as Daisaku Ikeda is portrayed not as deification but as esteem for a teacher whose role is to inspire rather than command blind obedience. Internal study materials and educational activities are used to underscore ideals of dialogue, critical thinking, and member‑centered practice.

Where political involvement is concerned, especially in relation to Komeito in Japan, Soka Gakkai presents its stance as an exercise of individual democratic rights rather than an attempt at theocracy. It stresses that the political party is a separate, secular entity, and that its own engagement in public life is guided by values such as peace, human rights, and social welfare. In some regions, it has also clarified organizational boundaries between religious and political activities, suggesting a willingness to adjust structures in response to public concern. More broadly, it points to peace‑building, cultural, and educational initiatives as expressions of its religious ethos.

Criticisms about aggressive proselytizing or internal authoritarianism are met with assurances that propagation is meant to be based on sincere, non‑coercive dialogue, and that individuals are free to leave without punitive consequences. Soka Gakkai’s leaders speak of an ongoing process of self‑reflection and reform, acknowledging past excesses and emphasizing a shift toward more explicitly humanistic, egalitarian, and democratic norms. The organization also makes use of legal avenues, including defamation suits, when it believes that published claims cross the line from criticism into falsehood. Through these various responses—dialogue, institutional adjustment, legal recourse, and public engagement—it seeks to present a narrative of a movement continually refining itself while remaining committed to peace, culture, and education.