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Engaging Buddhism : why it matters to philosophy
\"This is a book for scholars of Western philosophy who wish to engage with Buddhist philosophy, or who simply want to extend their philosophical horizons. It is also a book for scholars of Buddhist studies who want to see how Buddhist theory articulates with contemporary philosophy. Engaging Buddhism: Why it Matters to Philosophy articulates the basic metaphysical framework common to Buddhist traditions. It then explores questions in metaphysics, the philosophy of mind, phenomenology, epistemology, the philosophy of language and ethics as they are raised and addressed in a variety of Asian Buddhist traditions. In each case the focus is on philosophical problems; in each case the connections between Buddhist and contemporary Western debates are addressed, as are the distinctive contributions that the Buddhist tradition can make to Western discussions. Engaging Buddhism is not an introduction to Buddhist philosophy, but an engagement with it, and an argument for the importance of that engagement. It does not pretend to comprehensiveness, but it does address a wide range of Buddhist traditions, emphasizing the heterogeneity and the richness of those traditions. The book concludes with methodological reflections on how to prosecute dialogue between Buddhist and Western traditions. \"Garfield has a unique talent for rendering abstruse philosophical concepts in ways that make them easy to grasp. This is an important book, one that can profitably be read by scholars of Western and non-Western philosophy, including specialists in Buddhist philosophy. This is in my estimation the most important work on Buddhist philosophy in recent memory. It covers a wide range of topics and provides perhaps the clearest analysis of some core Buddhist ideas to date. This is landmark work. I think it's the best cross-cultural analysis of the relevance of Buddhist thought for contemporary philosophy in the present literature.\"-C. John Powers, Professor, School of Culture, History & Language, Australian National University\"-- Provided by publisher.
Book
Discipline and debate
The Dalai Lama has represented Buddhism as a religion of non-violence, compassion, and world peace, but this does not reflect how monks learn their vocation. This book shows how monasteries use harsh methods to make monks of men, and how this tradition is changing as modernist reformers—like the Dalai Lama—adopt liberal and democratic ideals, such as natural rights and individual autonomy. In the first in-depth account of disciplinary practices at a Tibetan monastery in India, Michael Lempert looks closely at everyday education rites—from debate to reprimand and corporal punishment. His analysis explores how the idioms of violence inscribed in these socialization rites help produce educated, moral persons but in ways that trouble Tibetans who aspire to modernity. Bringing the study of language and social interaction to our understanding of Buddhism for the first time, Lempert shows and why liberal ideals are being acted out by monks in India, offering a provocative alternative view of liberalism as a globalizing discourse.
eBook
Female Education in a Chan Public Monastery in China: The Jiangxi Dajinshan Buddhist Academy for Nuns
The Great Chan Monastery of the Golden Mountain (Dajinshan Chansi 大金山禪寺) is a large monastic complex for nuns located in Jiangxi province in southeast China and belonging to the Chan meditation school. The Jiangxi Dajinshan Buddhist Academy for Nuns (Jiangxi foxueyuan Dajinshan nizhong xueyuan 江西佛學院大金山尼眾學院), established at the monastery in 1994, is one of the few institutes for nuns in China to be especially axed on Chan studies and practice. What are the pedagogical goals and agenda of the Jiangxi Dajinshan Buddhist Academy for Nuns? What are the specificities of this academy as compared to other female academies, and to academies for monks? Why do nuns enroll at Dajinshan Buddhist Academy? What does this case study tell us about the gender balance in Chinese Buddhism today? This paper, based on fieldwork, will try to answer these questions by especially considering enrollment and scale, students and personnel, and curricula and schedule of the Jiangxi Dajinshan Buddhist Academy for Nuns.
Journal Article
Temple-Monasteries, Buddhist Monks, and Architectural Exchange Between India, Java, and Tibet in the Late 8th Century
The once-dominant view that architectural developments in mediaeval Southeast Asia closely followed Indian ‘influence’ is now largely rejected. Recent scholarship has shifted its focus onto the agency of local artists and architects in driving architectural innovations across the region. However, specific cases of transregional exchanges in architectural ideas and practices remain underexplored. This study examines three geographically distant Buddhist sites—Paharpur in northern Bangladesh, Candi Sewu in Central Java, Indonesia, and Samye Monastery in central Tibet—active in the late 8th century. I consider the significance of specific similarities and their temporal correlations within a broader range of styles, materials, and technologies. I argue that the activity at these sites reveals a shared architectural agenda transmitted over vast distances by religious experts, including Buddhist monks, in the last decades of the 8th century. Central to the network of three temple-monasteries proposed is the role that a specific architectural type was understood to play in protecting the kingdom and extending a king’s sovereignty while manifesting his spiritual aspirations. By distinguishing between architectural forms, architectural agendas, and modes of production, this study clarifies the complex nature of transregional architectural exchange in the premodern world.
Journal Article
Tree & serpent : early Buddhist art in India
World-renowned scholars from India, Europe, and the United States demonstrate how figurative sculpture and the narrative tradition in India were central to the function and meaning of early Buddhist art and architecture. Essays probe such topics as the pre-Buddhist cults of earth, water, and tree spirits; the Buddha's presence in relics; the influence of Roman bronzes and coins found in India; and the financial life of monks.
Book
The Influence of “Using the Temple Property for Schools” Movement on the Organization of Han Buddhist Monastic Education in Modern China
Under the influence of “Using the Temple Property for Schools”(UTPSs) movement, the monastic education of Han Buddhism 漢傳佛教僧教育 in modern China, as a whole, has gradually moved towards the mode of Buddhist colleges, through the establishment of the Buddhist Educational Affairs Public Office (BEAPO) 佛教學務公所, the Institution of Monastic Education (IME) 僧教育會, and the institution of Buddhist education 佛教教育機構 with international outlook and has become the prototype of the educational institution of Han Buddhism in contemporary China. The attempts to run schools during the period of the BEAPO at the late Qing Dynasty objectively stimulated the awakening of the consciousness of the Buddhist community to establish schools and to promote education 辦學興教 and became the precursor of the rise of the wave of monastic education after the Xinhai Revolution, especially since the 1920s. The goal of “uniting the national Buddhism” proposed by the BEAPO became the direction for the development of subsequent Buddhist organizations. The BEAPO also accumulated experiences for the construction of later Buddhist organizations and stimulated the awakening of the monks’ sense of subjectivity. The organizational structure and many ideas of the BEAPO were later inherited by the IME; most of the contents of the constitution of it were also inherited and improved by the IME. As a Buddhist organization, the BEAPO made positive efforts to reconcile the tensions between monks and laypeople under the context of UTPS at that time. After the Xinhai Revolution, the Han Buddhist community focused on interacting with secular society, and the practice of Buddhist education reflected the awakening of self-consciousness to “establish schools to promote education”. In terms of the school operation mode, the diversified curriculum and modernized academic system reflect the characteristic of a balance between internal and external studies. During this period, the establishment of Buddhist educational institutions with an international outlook provided a guarantee of talent for the path of the “universalization” of Han Buddhism, as well as provided continuity for the sustainable development of it. Under the influence of the two UTPS movements, the tortuous development of Han Buddhist monastic education in modern China is, in fact, the epitome of the situation of the whole Chinese Buddhism in modern society. At the same time, it also reflects the proactive adaptation of Chinese Buddhism, in modern times, to external pressures and its self-remodeling in the struggle for survival space.
Journal Article