[佛教的政治學] Brand New Ancient Buddhist Philosophy, Part 1
28 August 2014 [link youtube]
Ancient philosophy, post-war reality, and the question of what now remains of Buddhism for us to work with, in the 21st century, after the scramble to survive the 20th.
Part 1 opens a broad discussion of how the last hundred years of technological and political change have made some cultural changes inevitable for Buddhism, to be continued in part 2.
[Link to part 2:] http://youtu.be/3uclOwPspYg
Youtube Automatic Transcription
since the end of World War Two, when Buddhism
traditional homelands, but was perceived by in a period of renewal, revival, expansion the "refugee period" of Buddhist modernity. period of new nation-states being liberated variously declaring independence and experimenting of Communism, something that young people and breadth and importance of. a young man growing up in Sri Lanka in the 1960s, or almost anywhere in Asia, the big of the atom bomb that exploded at Hiroshima by Communists, Western Capitalists, and different of promised independence, after the fall of European empires, at the end of World War with Tibet and China, Buddhism was stamped phenomenon of refugee Buddhism resulted in to monastic authority in places like Hong managed to get a foothold, in America or Europe. to make any kind of a living and they were that they could. a lot more valuable than fragments that didn't. of something like Tibetan tantric sex practices a very small number of people even knew the would pay for suddenly became of great importance. monks, literally homeless monks, often monks torn to the ground, burnt down, books being that period, was understandable, even if the but many monks who were themselves World War the devastation of World War Two, and the ongoing wars in Asia, [they] had grown up education. presented with the impossible task of reconciling several different lineages, under one roof saying, "Okay, we're gonna incorporate a straight-up mixed Guanyin and Pure-Land tradition, and set of religious practices, and that may or minutes ago, they may or may not be in a hurry to the Japanese empire". needed, with some kind of legitimacy that paid for funeral rituals, and that would organize that's why it's very hard for modern, western intensity with which all of Asia discovered century. something like 1975 to 1990, very roughly. Taiwan, Nagarjuna was a definition of legitimacy, allowed some traditional practices to be maintained, that allowed monks to stake their claim to and that --to some extent-- also re-energized and Tibetan Buddhism. had revolved around Nagarjuna and a commentary as it's called, was a central, defining element important than a long list of other principles, useful in the reformation of Tibetan Buddhism, in the midst of the 20th century's many crises was useful again. a period when the high-level literacy in ancient was very limited and very scarce. walk up to the wall of books that's referred literary tradition in general), who could were looking for, and with confidence read the 1890s was full of such highly-literate the kind of free-fall that traditional learning forms of employment, for people who aspired like letter-writing, simply providing scribal world of course there's a dramatic economic be a whole class of people who were employed and then when that class disappears, the opportunity (to a large extent) also. along with the dramatic political changes partly a scramble to create a new orthodoxy orthodoxy can be boiled down to one sentence "Form is Emptiness, Emptiness is Form". about monks refusing to touch money, it doesn't rules that are being broken on a daily basis define legitimacy in monasticism. at length in this video but it's something crisis of Buddhist institutions across Asia. has now ended. enthusiastic (in the truest sense of that in the religion, but they're fewer and fewer and I could give a long video-monologue as very earliest period of success for the Pali in England, one of the few published sources works available to the public); the earliest within England but was, in fact, dependent and still today it's much poorer than European is that this same pattern has continued, namely, poor countries for the sources of patronage that it's the wrong way around, and can't go around trying to do fundraising, asking asking them to give money to England, so that in England, at a much greater price. all the wrong way around. tradition of Buddhist scholarship. been successful. California with money are great patrons of get a list of millionaires from Taiwan and to create Buddhist institutions in California. for more than a century, of money flowing the West, and the results of what happens are mediocre would really be an insult to I do not believe the future of Buddhism can of scholarly or religious Buddhist project [interrupted by noise]. in Asia yet, we still have fighter jets flying just mentioned, it's pretty clear that now, and much of the Western world has also exhausted programs that, on the one hand have extremely hand don't generate money of any kind for in the 1980s to create chairs of Buddhist it seemed that every university had to have Buddhism 101", or at least "intro to Asian countries like India or Thailand would become or secular. put any kind of positive spin on the end of
traditional homelands, but was perceived by in a period of renewal, revival, expansion the "refugee period" of Buddhist modernity. period of new nation-states being liberated variously declaring independence and experimenting of Communism, something that young people and breadth and importance of. a young man growing up in Sri Lanka in the 1960s, or almost anywhere in Asia, the big of the atom bomb that exploded at Hiroshima by Communists, Western Capitalists, and different of promised independence, after the fall of European empires, at the end of World War with Tibet and China, Buddhism was stamped phenomenon of refugee Buddhism resulted in to monastic authority in places like Hong managed to get a foothold, in America or Europe. to make any kind of a living and they were that they could. a lot more valuable than fragments that didn't. of something like Tibetan tantric sex practices a very small number of people even knew the would pay for suddenly became of great importance. monks, literally homeless monks, often monks torn to the ground, burnt down, books being that period, was understandable, even if the but many monks who were themselves World War the devastation of World War Two, and the ongoing wars in Asia, [they] had grown up education. presented with the impossible task of reconciling several different lineages, under one roof saying, "Okay, we're gonna incorporate a straight-up mixed Guanyin and Pure-Land tradition, and set of religious practices, and that may or minutes ago, they may or may not be in a hurry to the Japanese empire". needed, with some kind of legitimacy that paid for funeral rituals, and that would organize that's why it's very hard for modern, western intensity with which all of Asia discovered century. something like 1975 to 1990, very roughly. Taiwan, Nagarjuna was a definition of legitimacy, allowed some traditional practices to be maintained, that allowed monks to stake their claim to and that --to some extent-- also re-energized and Tibetan Buddhism. had revolved around Nagarjuna and a commentary as it's called, was a central, defining element important than a long list of other principles, useful in the reformation of Tibetan Buddhism, in the midst of the 20th century's many crises was useful again. a period when the high-level literacy in ancient was very limited and very scarce. walk up to the wall of books that's referred literary tradition in general), who could were looking for, and with confidence read the 1890s was full of such highly-literate the kind of free-fall that traditional learning forms of employment, for people who aspired like letter-writing, simply providing scribal world of course there's a dramatic economic be a whole class of people who were employed and then when that class disappears, the opportunity (to a large extent) also. along with the dramatic political changes partly a scramble to create a new orthodoxy orthodoxy can be boiled down to one sentence "Form is Emptiness, Emptiness is Form". about monks refusing to touch money, it doesn't rules that are being broken on a daily basis define legitimacy in monasticism. at length in this video but it's something crisis of Buddhist institutions across Asia. has now ended. enthusiastic (in the truest sense of that in the religion, but they're fewer and fewer and I could give a long video-monologue as very earliest period of success for the Pali in England, one of the few published sources works available to the public); the earliest within England but was, in fact, dependent and still today it's much poorer than European is that this same pattern has continued, namely, poor countries for the sources of patronage that it's the wrong way around, and can't go around trying to do fundraising, asking asking them to give money to England, so that in England, at a much greater price. all the wrong way around. tradition of Buddhist scholarship. been successful. California with money are great patrons of get a list of millionaires from Taiwan and to create Buddhist institutions in California. for more than a century, of money flowing the West, and the results of what happens are mediocre would really be an insult to I do not believe the future of Buddhism can of scholarly or religious Buddhist project [interrupted by noise]. in Asia yet, we still have fighter jets flying just mentioned, it's pretty clear that now, and much of the Western world has also exhausted programs that, on the one hand have extremely hand don't generate money of any kind for in the 1980s to create chairs of Buddhist it seemed that every university had to have Buddhism 101", or at least "intro to Asian countries like India or Thailand would become or secular. put any kind of positive spin on the end of