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.
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.
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.
Explores relationships between classical and contemporary approaches to rhetoric and their connection to the underlying assumptions at work in Zen Buddhism.
Though New Zealand author Janet Frame (1924–2004) lived at a time of growing dissatisfaction with European cultural models, and though her (auto-)biography, fiction and letters all testify to the fact that a direct encounter between herself and Buddhism occurred, her work has, so far, never been examined from the vantage point of its indebtedness to Buddhism. It is of the utmost significance, however, that a Buddhist navigation of Frame’s texts should shed fresh light on large segments of the Framean corpus which have tended to remain obdurately mysterious. This includes passages centering on such themes as the existence of a non-dual world or a character’s sudden embrace of a non-ego-like self. Of equal significance is the conclusion one then draws that this unharnessed world which human beings are often unable to embrace has always been right under their nose, for, whenever the aspect of the intellect that filters perceptions into mutually excluding categories fails to function, he or she finds a place of subjective arrival in, and sees, this supposedly unknowable ‘beyond’. Thus, possibly against the grain of mainstream criticism, this study argues that Janet Frame constantly seeks ways through which the infinite and the Other can be approached, though not corrupted, by the perceiving self, and that she found in the Buddhist epistemology a pathway towards evoking such alterity.
In the years after World War II, Westerners and Japanese alike elevated Zen to the quintessence of spirituality in Japan. Pursuing the sources of Zen as a Japanese ideal, Shoji Yamada uncovers the surprising role of two cultural touchstones: Eugen Herrigel’s Zen in the Art of Archery and the Ryoanji dry-landscape rock garden. Yamada shows how both became facile conduits for exporting and importing Japanese culture. First published in German in 1948 and translated into Japanese in 1956, Herrigel’s book popularized ideas of Zen both in the West and in Japan. Yamada traces the prewar history of Japanese archery, reveals how Herrigel mistakenly came to understand it as a traditional practice, and explains why the Japanese themselves embraced his interpretation as spiritual discipline. Turning to Ryoanji, Yamada argues that this epitome of Zen in fact bears little relation to Buddhism and is best understood in relation to Chinese myth. For much of its modern history, Ryoanji was a weedy, neglected plot; only after its allegorical role in a 1949 Ozu film was it popularly linked to Zen. Westerners have had a part in redefining Ryoanji, but as in the case of archery, Yamada’s interest is primarily in how the Japanese themselves have invested this cultural site with new value through a spurious association with Zen.
A compelling history of the contradictory, often militaristic, role of Zen Buddhism, this book meticulously documents the close and previously unknown support of a supposedly peaceful religion for Japanese militarism throughout World War II. Drawing on the writings and speeches of leading Zen masters and scholars, Brian Victoria shows that Zen served as a powerful foundation for the fanatical and suicidal spirit displayed by the imperial Japanese military. At the same time, the author recounts the dramatic and tragic stories of the handful of Buddhist organizations and individuals that dared to oppose Japan's march to war. He follows this history up through recent apologies by several Zen sects for their support of the war and the way support for militarism was transformed into 'corporate Zen' in postwar Japan. The second edition includes a substantive new chapter on the roots of Zen militarism and an epilogue that explores the potentially volatile mix of religion and war. With the increasing interest in Buddhism in the West, this book is as timely as it is certain to be controversial.
In Nietzsche and Zen: Self-Overcoming Without a Self, André van der Braak engages Nietzsche in a dialogue with four representatives of the Buddhist Zen tradition: Nagarjuna (c. 150-250), Linji (d. 860), Dogen (1200-1253), and Nishitani (1900-1990).In doing so, he reveals Nietzsche's thought as a philosophy of continuous self-overcoming, in which even the notion of "self" has been overcome. Van der Braak begins by analyzing Nietzsche's relationship to Buddhism and status as a transcultural thinker,recalling research on Nietzsche and Zen to date and setting out the basic argument of the study. He continues by examining the practices of self-overcoming in Nietzsche and Zen, comparing Nietzsche's radical skepticism with that of Nagarjuna and comparingNietzsche's approach to truth to Linji's. Nietzsche's methods of self-overcoming are compared to Dogen's zazen, or sitting meditation practice, and Dogen's notion of forgetting the self. These comparisons and others build van der Braak's case for acriticism of Nietzsche informed by the ideas of Zen Buddhism and a criticism of Zen Buddhism seen through the Western lens of Nietzsche - coalescing into one world philosophy. This treatment, focusing on one of the most fruitful areas of research withincontemporary comparative and intercultural philosophy, will be useful to Nietzsche scholars, continental philosophers, and comparative philosophers.
Zen in the Art of Rhetoric interrogates the role of dualistic thought in human communication and culture, and offers new insights into the similarities and differences that mark Eastern and Western conceptualizations of language. Beginning with a reconsideration of the relationship between Zen Buddhism and rhetoric, the book progresses through a series of essays that examines the epistemological assumptions shared by pre-classical and postmodern rhetorics and Buddhist metaphysics, suggesting that the conception of rhetoric articulated by the Greek Sophists parallels the questioning of duality posed by Zenists as well as the critique of negation advanced by some postmodern theorists. Drawing on poetry, personal narratives, critical analysis, and epistemological explorations, this book expands traditional conceptions of rhetoric beyond an "art of persuasion" to a power to manage diverse conceptions of reality, freeing the study and practice of discourse from the essentializing constraints of foundationist philosophy. As an "inquiry into coherence," the book explores social, political, and pedagogical issues ranging from racism, to cultural and ethnic diversity, to the role of argument and persuasion in the creation and perpetuation of difference. The result of this exploration is an understanding of rhetoric as a Tao, a Way of being, thinking, and speaking grounded in what the author calls "dialogic coherence," an actively non-argumentative approach to language, life, and method that is based upon the philosophies and practices of the Eastern martial arts.
This book reflects the cutting edge in ecostylistic approaches to nature, the environment and sustainability as represented in contemporary non-literary discourse. Firstly, the book presents the ecolinguistic and stylistic terms and theories applied in this ecostylistic analysis (ecosophy, beneficial, ambivalent and destructive discourses; and foregrounding, point of view, metaphor), and reviews the most recent literature in the field of ecostylistics. Secondly, the book examines the occurrences of five marker words (nature, environment, ecosystem, ecology, sustainability) on the websites of five environmental organisations and agencies (Forestry England, Greenpeace International, National Park Service, Navdanya International, World Wide Fund for Nature). The main research purpose of this study is to identify beneficial discourses in the environet and to investigate the beneficial ecostylistic strategies utilised to produce them. Above all, this book reminds us humans that we do not stand apart from nature: we are a part of it. The book will be of interest to scholars of stylistics, ecolinguistics and ecocriticism, as well as scholars of discourse analysis, environmental communication and environmental humanities.