Through a close analysis of Zen encounter dialogues (gong'ans) and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethical paradigm for Buddhist-postmodern philosophy.
The past couple of decades have witnessed Buddhist communities both continuing the modernization of Buddhism and questioning some of its limitations. In this fascinating portrait of a rapidly changing religious landscape, Ann Gleig illuminates the aspirations and struggles of younger North American Buddhists during a period she identifies as a distinct stage in the assimilation of Buddhism to the West. She observes both the emergence of new innovative forms of deinstitutionalized Buddhism that blur the boundaries between the religious and secular, and a revalorization of traditional elements of Buddhism such as ethics and community that were discarded in the modernization process. Based on extensive ethnographic and textual research, the book ranges from mindfulness debates in the Vipassana network to the sex scandals in American Zen, while exploring issues around racial diversity and social justice, the impact of new technologies, and generational differences between baby boomer, Gen X, and millennial teachers.
Carl Olson is Professor of Religious Studies at Allegheny College in Pennsylvania. His previous books include The Indian Renouncer and Postmodern Poison: A Cross-Cultural Encounter and The Theology and Philosophy of Eliade: A Search for the Centre.
A great deal of Buddhist literature and scholarly writing about Buddhism of the past 150 years reflects, and indeed constructs, a historically unique modern Buddhism, even while purporting to represent ancient tradition, timeless teaching, or the "essentials" of Buddhism. This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West. In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.
Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking.The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes on to use this third reading to construct a comprehensive Buddhistposition based in desire and affect -- a Buddhism of essence.
Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers such as Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. Challenging the dualistic paradigm of existing philosophical traditions, Merleau-Ponty proposes a philosophy in which the traditional opposites are encountered through mutual penetration. Likewise, a Buddhist worldview is articulated in the theory of dependent co-arising, or the middle path, which comprehends the world and beings in the third space, where the subject and the object, or eternalism and annihilation, exist independent of one another. The thirteen essays in this volume explore this third space in their discussions of Merleau-Ponty's concepts of the intentional arc, the flesh of the world, and the chiasm of visibility in connection with the Buddhist doctrine of no-self and the five aggregates, the Tiantai Buddhist concept of threefold truth, Zen Buddhist huatou meditation, the invocation of the Amida Buddha in True Pure Land Buddhism, and Nishida's concept of basho.
The history of Buddhism has been characterized by an ongoing tension between attempts to preserve traditional ideals and modes of practice and the need to adapt to changing cultural conditions. Many developments in Buddhist history, such as the infusion of esoteric rituals, the rise of devotionalism and lay movements, and the assimilation of warrior practices, reflect the impact of widespread social changes on traditional religious structures. At the same time, Buddhism has been able to maintain its doctrinal purity to a remarkable degree. This volume explores how traditional Buddhist communities have responded to the challenges of modernity, such as science and technology, colonialism, and globalization. Editors Steven Heine and Charles S. Prebish have commissioned ten essays by leading scholars, each examining a particular traditional Buddhist school in its cultural context. The essays consider how the encounter with modernity has impacted the disciplinary, textual, ritual, devotional, practical, and socio-political traditions of Buddhist thought throughout Asia. Taken together, these essays reveal the diversity and vitality of contemporary Buddhism and offer a wide-ranging look at the way Buddhism interacts with the modern world.
In 1959 Newsweek reported that a young Zen monk and scholar threatened to shake Japanese Buddhism by publishing the "secret answers" to the koan. Though he never took that step, Akizuki Ryomin did make good on his promise to devote himself to "breaking the formalism that constricts Zen and exposing the fake masters." Here, he brings his ideas on reform together into a proclamation of a "New Mahayana."
Ken Wilber's latest book is a daring departure from his previous writings—a highly original work of fiction that combines brilliant scholarship with tongue-in-cheek storytelling to present the integral approach to human development that he expounded in more conventional terms in his recent A Theory of Everything. The story of a naïve young grad student in computer science and his quest for meaning in a fragmented world provides the setting in which Wilber contrasts the alienated "flatland" of scientific materialism with the integral vision, which embraces body, mind, soul, and spirit in self, culture, and nature. The book especially targets one of the most stubborn obstacles to realizing the integral vision: a disease of egocentrism and narcissism that Wilber calls "boomeritis" because it seems to plague the baby-boomer generation most of all. Through a series of sparkling seminar-lectures skillfully interwoven with the hero's misadventures in the realms of sex, drugs, and popular culture, all of the major tenets of extreme postmodernism are criticized—and exemplified—including the author's having a bad case of boomeritis himself. Parody, intellectual slapstick, and a mind-twisting surprise ending unite to produce a highly entertaining summary of the work of cutting-edge theorists in human development from around the world.