Rude Awakenings (Nanzan Studies in Religion and Culture)

By James W. Heisig

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Forty two WHOSE ZEN? smooth lay scholars of Zen could ³nd this main issue with credentials and institutional balance a slightly troubling; does it now not contravene the very spirit of Zen “liberation”? within the renowned mind's eye a grasp normally manifests his liberation in spontaneous and sometimes antinomian habit, observed by means of unexpected shouts or inscrutable utterances. yet we has to be cautious to not confuse pious mythology with institutional fact. finally, in terms of “manifesting” or “transmitting” what's supposedly an ineffable dharma, in precept silence isn't any larger than speech, a shout no greater than a sðtra, antinomian antics no higher than stately rite.

Contents Editors’ creation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii members . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi Abbreviations and Conventions . . . . . . . . . . . . . . . . . . . . . . . . . . xiv half ONE wondering Zen HIRATA Seikõ Zen Buddhist Attitudes to warfare . . . . . . . . . . . . . three Christopher IVES moral Pitfalls in Imperial Zen and Nishida Philosophy: Ichikawa Hakugen’s Critique . . . . . sixteen Robert H. SHARF Whose Zen? Zen Nationalism Revisited . . . . . . . forty KIRITA Kiyohide D. T. Suzuki on Society and the kingdom . . . . . . . . . . fifty two half wondering Nishida UEDA Shizuteru Nishida, Nationalism, and the struggle in query .

Many of the twenty-four traces of Zen succession that have been finally transmitted to Japan have been from Sung China. The Rinzai strains particularly attracted nearly all of their fans from one of the warrior classification, a bunch of people that in these unsettled instances needed to dwell always confronted with the opportunity of demise at the battle³eld. What they sought from the Zen masters, whose perform dealt without delay with the query of existence and loss of life, was once the right way to arrange themselves for this risk. What Zen provided to the soldiers used to be a philosophy (or ethic) of lifestyles and loss of life.

Vii individuals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi Abbreviations and Conventions . . . . . . . . . . . . . . . . . . . . . . . . . . xiv half ONE wondering Zen HIRATA Seikõ Zen Buddhist Attitudes to warfare . . . . . . . . . . . . . three Christopher IVES moral Pitfalls in Imperial Zen and Nishida Philosophy: Ichikawa Hakugen’s Critique . . . . . sixteen Robert H. SHARF Whose Zen? Zen Nationalism Revisited . . . . . . . forty KIRITA Kiyohide D. T. Suzuki on Society and the country . . . . . . . . . . fifty two half wondering Nishida UEDA Shizuteru Nishida, Nationalism, and the battle in query .

However, his internal doubts in regards to the warfare don't seem to have affected his theoretical the writer want to take this chance to recognize his gratitude to Arisaka Yõko, Peter Dale, and Kazashi Nobuo for his or her suggestion and support. remember that, they undergo no accountability for the ³nal effects. 1 For the imperialist historical past to eastern suggestion prior to the struggle, see Peter Dale, the parable of eastern specialty (New York: St. Martin’s Press, 1986). 151 ANDREW FEENBERG notion till rather overdue, and his rules have been grew to become to account through thinkers way more passionate about imperialism than he was once.

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