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References in periodicals archive ?
(40.) For a thorough account of the modernization of Buddhism, see David McMahan, The Making of Buddhist Modernism (Oxford: Oxford University Press, 2008).
The result of all this has been the creation of what McMahon calls Buddhist modernism, a new hybrid religion with its own beliefs and practices, and a meta-language that is now understood globally.
It is also typical of some of the genealogies of ideas that McMahon traces that Suzuki's hybrid Buddhism emerged from an Asian writer (keen to challenge nineteenth-century European depreciations of Buddhism), and then flowed back to Japan to energise the emergence of that country's own Buddhist modernism.
Sharf, Robert H., 1995a, "Buddhist Modernism and the Rhetoric of Meditative Experience." Numen 42, pp.
(2) But better understanding of the histories of Buddhist modernism requires examining the specific composition and resulting tensions within what David McMahan terms a 'variegated continuum' (3) of elements of Buddhist modernism.
Buddhadasa's approach to Buddhist practice echoed Buddhist modernism everywhere in Asia and among practising Westerners: opening the nibbanic door to all comers in an effort to 'sanctify the social and material world'.
(4) The aspects of Buddhist modernism most evident in the works of advice to the laity discussed here have to do with (1) a this-worldly emphasis on ethics and social reform and (2) a rationalist presentation of Buddhism and its compatibility with science.
(For my usage of the term "modern Buddhism," see David McMahan's The Making of Buddhist Modernism, 2008.)
She takes this approach in order to advance the thesis, consistent with her earlier work, that neither subaltern studies of colonial South Asia that arose in response to the work of Foucault and Said, nor the concepts of "Buddhist modernism" or "Protestant Buddhism" as applied monolithically to colonial Lanka, are "adequate to the evidence we have from colonial period Laika." Rather, she argues, "we see that new imported discourses and forms of social identification did not always displace those which had existed previously" (xii).
The next chapter, "Buddhist Modernism and the American Vipassana Movement," focuses on the encounters between Burmese Buddhist meditation teachers and American vipassana practitioners-where they converged and diverged in the practice and dissemination of this practice.
A new wave of research has focused on Orientalism and the ways in which Western ideas about Buddhism, and even Western criticisms of Buddhism, have been appropriated and turned on their heads to produce a variety of hybrid traditions most often called Buddhist modernism and Protestant Buddhism.
"Buddhismus, Staat und Gesellschaft in den Landern des Theravada-Buddhismus, Band II: Birma, Kambodscha, Laos, Thailand; Neuausgabe mit Supplement sowie Personen- und Sachregister," translated as "Buddhist Modernism: Present Situation and Current Trends," in Buddhism into the Year 2000: International Conference Proceedings.
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