A Buddha Land in This World

In the early twentieth century, Uchiyama Gudō, Seno’o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a “radical Buddhism” seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks whether it is possible to develop a philosophy that is simultaneously naturalist, anti-capitalist, Buddhist, and consistent. Rather than a study of radical Buddhism, then, this book is an attempt to radicalize it. The foundations of this “radicalized radical Buddhism” are provided by a realist interpretation of Yogācāra, elucidated and elaborated with some help from thinkers in the broader Tiantai/Tendai tradition and American philosophers Donald Davidson and W.V.O. Quine. A key implication of this foundation is that only this world and only this life are real, from which it follows that if Buddhism aims to alleviate suffering, it has to do so in this world and in this life. Twentieth-century radical Buddhists (as well as some engaged Buddhists) came to a similar conclusion, often expressed in their aim to realize “a Buddha land in this world.” Building on this foundation, but also on Mahāyāna moral philosophy, this book argues for an ethics and social philosophy based on a definition of evil as that what is or should be expected to cause death or suffering. On that ground, capitalism should be rejected indeed, but utopianism must be treated with caution as well, which raises questions about what it means – from a radicalized radical Buddhist perspective – to aim for a Buddha land in this world

After Appropriation

While there have been a number of specialized books in the field of comparative philosophy, and many in the field of comparative religion, there are few scholars who can address both disciplines. Furthermore, when these disciplines are virtually mutually exclusive, as in Western academia, a full appreciation of non-Western approaches to either religion or philosophy is not easily attained, and distortions, such as appropriation, often occur. Within the last ten years, there has been a concerted effort on the part of a number of Western scholars to try to address these deficiencies.A unique workshop held at the University of Calgary in 2007 marked the beginning of an interdisciplinary project to bring together scholars from both fields for discussion on a regular basis. After Appropriation consists of thirteen essays stemming from the workshop, each of which addresses an issue or illustrates a problem in the interdisciplinary field of comparative religion and philosophy as it is presently conceived. Many misappropriations and exclusions have arisen from the Western tendency to reduce and manipulate the ideas and values of non-Western religions and philosophies to fit within Western concepts and categories. How might comparative philosophy and religion change if the concepts and categories of non-Western philosophies and religions were taken as primary? This book explores this question through analytic and phenomenological Western approaches, infused with fresh strategies and modalities derived from or inspired by non-Western traditions. In a world of increasing pluralism and continuing globalization, there is a growing need to elevate discussion of these issues to a more sophisticated level. A truly groundbreaking collection, After Appropriation inaugurates an entirely new integrative discipline of comparative religion and philosophy, and the exceptional calibre and wide spectrum of the books scholarship will stimulate and propel further interest in this pivotal and fruitful direction. Contributors: Tamara Albertini, Arindam Chakrabarti, Francis X. Clooney, Christopher G. Framarin, Katrin Froese, Morny Joy, Chen-kuo Lin, Dan Lusthaus, Michael McGhee, Michael Oppenheim, Tinu Ruparell, Vincent Shen, and Ahmad F. Yousif

Musical Composition in the Context of Globalization

Since the early transformation of European music practice and theory in the cultural centers of Asia, Latin America, and Africa around 1900, it has become necessary for music history to be conceived globally - a challenge that musicology has hardly faced yet. This book discusses the effects of cultural globalization on processes of composition and distribution of art music in the 20th and 21st century. Christian Utz provides the foundations of a global music historiography, building on new models such as transnationalism, entangled histories, and reflexive globalization. The relationship between music and broader changes in society forms the central focus and is treated as a pivotal music-historical dynamic

Mobilizing for Tibet: Transnational politics and diaspora culture in the post-cold war era

Since the end of the Cold War, the international system has become more cosmopolitan, communicative, and connected. These changes have taken place against a backdrop of intensifying processes of globalization, the unevenness of which has helped redefine possible fields of political action. This dissertation offers an interpretation of how we might go about understanding and representing the intercultural dynamics and forms of politics that constitute the transnational Tibet Movement

Proceedings of the 1st Conference on Central Asian Languages and Linguistics (ConCALL)

The Conference on Central Asian Languages and Linguistics (ConCALL) was founded in 2014 at Indiana University by Dr. Öner Özçelik, the residing director of the Center for Languages of the Central Asian Region (CeLCAR). As the nation’s sole U.S. Department of Education funded Language Resource Center focusing on the languages of the Central Asian Region, CeLCAR’s main mission is to strengthen and improve the nation’s capacity for teaching and learning Central Asian languages through teacher training, research, materials development projects, and dissemination. As part of this mission, CeLCAR has an ultimate goal to unify and fortify the Central Asian language learning community by facilitating networking between linguists and language educators, encouraging research projects that will inform language instruction, and provide opportunities for professionals in the field to both showcase their work and receive feedback from their peers. Thus ConCALL was established to be the first international academic conference to bring together linguists and language educators in the languages of the Central Asian region, including both the Altaic and Eastern Indo-European languages spoken in the region, to focus on research into how these specific languages are represented formally, as well as acquired by second/foreign language learners, and also to present research driven teaching methods. Languages served by ConCALL include, but are not limited to: Azerbaijani, Dari, Karakalpak, Kazakh, Kyrgyz, Lokaabharan, Mari, Mongolian, Pamiri, Pashto, Persian, Russian, Shughnani, Tajiki, Tibetan, Tofalar, Tungusic, Turkish, Tuvan, Uyghur, Uzbek, Wakhi and more!The Conference on Central Asian Languages and Linguistics held at Indiana University on 16-17 May 1014 was made possible through the generosity of our sponsors: Center for Languages of the Central Asian Region (CeLCAR), Ostrom Grant Programs, IU's College of Arts and Humanities Center (CAHI), Inner Asian and Uralic National Resource Center (IAUNRC), IU's School of Global and International Studies (SGIS), IU's College of Arts and Sciences, Sinor Research Institute for Inner Asian Studies (SRIFIAS), IU's Department of Central Eurasian Studies (CEUS), and IU's Department of Linguistics

Buddhism in the Public Sphere

The core teachings and practices of Buddhism are systematically directed toward developing keen and caring insight into the relational or interdependent nature of all things. Hershock applies Buddhist thought to reflect on the challenges to public good, created by emerging social, economic, and political realities associated with increasingly complex global interdependence. In eight chapters, the key arenas for public policy are addressed: the environment, health, media, trade and development, the interplay of politics and religion, international relations, terror and security, and education. Each chapter explains how a specific issue area has come to be shaped by complex interdependence and offers specific insights into directing the growing interdependence toward greater equity, sustainability, and freedom. Thereby, a sustained meditation on the meaning and means of realizing public good is put forward, which results in a solid Buddhist conception of diversity. Hershock argues that concepts of Karma and emptiness are relevant across the full spectrum of policy domains and that Buddhist concepts become increasingly forceful as concerns shift from the local to the global. A remarkable book on this fascinating religion, Buddhism in the Public Sphere will be of interest to scholars and students in Buddhist studies and Asian religion in general