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Oxford: Oxford University Press, , 3.

Zen Skin, Zen Marrow - E-bok - Steven Heine () | Bokus

What does it mean to bespiritual in a secular age? Taylor aims to clarify these issues by giving a historicalaccount of the secularization of Western cultural and social orders. Taylor distinguishes, however, athird meaning. As Taylor remarks, these three types of secularity are connected. Especiallysecularity 2 , the falling off of traditional religious belief and practice, has large consequencesfor secularity 3 , the conditions of experience of and search for the spiritual in our current age. For theistic believers, the sense isoften that fullness comes to them, in the context of a personal relationship with thedivine.

Non-theistic believers also experience a transcending of the self, opening itout. These days, the whole background framework in which one approaches thespiritual life has changed.

Zen Skin,Zen Marrow by Steven Heine

Premodern naive frameworks have given way to areflective framework. Belief in God is now one option amongst others, for some themost plausible option, for others very implausible. It is this shift in background thatTaylor calls the coming of a secular age. It determines the context inwhich our relationship to spirituality takes place.

Taylor stresses that this is very differentfrom past shifts, where one naive horizon replaced another. The rise of secularitySecularity has often been explained by the fact that science has increasingly refutedand therefore robbed religious belief of its plausibility. In this view, secularity is justan inescapable consequence of the rise of science: religious beliefs are beingcrowded out by scientific theories.

According to Taylor,secularity is not just the result of a gradual disenchantment. It arose out of a newlyinvented and constructed self-understanding. Similar documents.

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In Zen, enlightenment is never distinct from the realm of real phenomena.

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A simple cleaning cloth can be an indispensable instrument of daily practice-realization, and a string of juzu beads can symbolically embody the entire Buddhist pantheon of deities. Buddhist paintings, sculpture, calligraphy, and even reliquary art using the hair and fingernails of deceased ancestors, for example immanentize and embody the sacred in figural form.

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Imported luxury goods from China can be construed as either generous patronage or elitist cosmopolitanism, and the contemporary sale of Zen retail commodities delicately balances the ideal of mindful consumption against direct marketing techniques by and for an American Zen monastery. First and foremost, we hope that our readers come to appreciate the important role that these material objects play in everyday Zen practice and monastic discipline.

We seek to break down any lingering stereotypes that construct Zen as a purely meditative, minimalistic, or iconoclastic tradition that somehow lacks the material and visual culture of other iconic Buddhist sects.

Second, Zen and Material Culture explores the ways in which Zen images, objects, structures, scrolls or other cultural artifacts materialize abstract idea l s into concrete form. For example, the kesa robe is not merely a patchwork vestment made of cloth, but also a material marker of invested ideals such as detachment, renunciation, monastic discipline, and the precepts as informed by societal factors. In this way, the volume highlights the feedback loop between concrete particulars and abstract ideals, as things shape ideas just as much as ideas shape things.

Third, the volume as a whole sheds new light on articles of Zen practice that have significantly advanced its own institutional, sociocultural or political-economic status. This objective indicates the latent financial dimension of Zen matters, and indicates a third predicate sense of Zen matters, which do matter a great deal to past and present practitioners of the tradition and are therefore worthy of scholarly investigation. We are indebted to all of our teachers, mentors and colleagues, but a few scholarly works stand out. What was the most difficult thing about writing the book?

Did you encounter any unexpected problems or challenges? Once we had our contributors lined up, it was just a question of keeping everyone on schedule and meeting all our deadlines for submission, copyedited revisions, and typeset proofs.

Behind the scenes we had a lot of time-consuming details to manage, including copyright permissions, compiling the index and glossary of Sino-Japanese characters, double checking Sanskrit, Chinese, and Japanese terms, and other mechanical editing concerns such as consistent diacritical marks, italics, capitals, abbreviations, spelling, endnotes etc. Steve is a lot more practiced at this than I am in having edited or co-edited over a dozen books, so I am grateful for his constant guidance and mentorship.

As lead editor of the volume, however, it is my responsibility to admit that any and all mistakes are my own. Prior to publication, our well-attended panel at the Association of Asian Studies AAS conference in generated a particularly lively discussion about Buddhist fundraising, patronage, and other economic concerns as discussed in many of our chapters.


  • Die Begunstigde (Afrikaans Edition).
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  • More Than This (Clearwater Crossing Book 11);

Now that our book has been released, furthermore, we have been pleasantly surprised by the general interest in the topic so far.