Bøker i Buddhisms: A Princeton University Press Series-serien

Innumerable studies have appeared in recent decades about practically every aspect of women's lives in Western societies. The few such works on Buddhism have been quite limited in scope. In The Power of Denial, Bernard Faure takes an important step toward redressing this situation by boldly asking: does Buddhism offer women liberation or limitation? Continuing the innovative exploration of sexuality in Buddhism he began in The Red Thread, here he moves from his earlier focus on male monastic sexuality to Buddhist conceptions of women and constructions of gender. Faure argues that Buddhism is neither as sexist nor as egalitarian as is usually thought. Above all, he asserts, the study of Buddhism through the gender lens leads us to question what we uncritically call Buddhism, in the singular. Faure challenges the conventional view that the history of women in Buddhism is a linear narrative of progress from oppression to liberation. Examining Buddhist discourse on gender in traditions such as that of Japan, he shows that patriarchy--indeed, misogyny--has long been central to Buddhism. But women were not always silent, passive victims. Faure points to the central role not only of nuns and mothers (and wives) of monks but of female mediums and courtesans, whose colorful relations with Buddhist monks he considers in particular. Ultimately, Faure concludes that while Buddhism is, in practice, relentlessly misogynist, as far as misogynist discourses go it is one of the most flexible and open to contradiction. And, he suggests, unyielding in-depth examination can help revitalize Buddhism's deeper, more ancient egalitarianism and thus subvert its existing gender hierarchy. This groundbreaking book offers a fresh, comprehensive understanding of what Buddhism has to say about gender, and of what this really says about Buddhism, singular or plural.

Is there a Buddhist discourse on sex? In this innovative study, Bernard Faure reveals Buddhism's paradoxical attitudes toward sexuality. His remarkably broad range covers the entire geography of this religion, and its long evolution from the time of its founder, Xvkyamuni, to the premodern age. The author's anthropological approach uncovers the inherent discrepancies between the normative teachings of Buddhism and what its followers practice. Framing his discussion on some of the most prominent Western thinkers of sexuality--Georges Bataille and Michel Foucault--Faure draws from different reservoirs of writings, such as the orthodox and heterodox "e;doctrines"e; of Buddhism, and its monastic codes. Virtually untapped mythological as well as legal sources are also used. The dialectics inherent in Mahvyvna Buddhism, in particular in the Tantric and Chan/Zen traditions, seemed to allow for greater laxity and even encouraged breaking of taboos. Faure also offers a history of Buddhist monastic life, which has been buffeted by anticlerical attitudes, and by attempts to regulate sexual behavior from both within and beyond the monastery. In two chapters devoted to Buddhist homosexuality, he examines the way in which this sexual behavior was simultaneously condemned and idealized in medieval Japan. This book will appeal especially to those interested in the cultural history of Buddhism and in premodern Japanese culture. But the story of how one of the world's oldest religions has faced one of life's greatest problems makes fascinating reading for all.

Buddhism is seen as a religion stressing the truth of impermanence. How, then, to account for the long-standing veneration, in Asian Buddhist communities, of bone fragments, and other bodily bits said to come from the historic Buddha? This book argues that relic veneration has played an integral role in Buddhist traditions in Southeast Asia.

Studies the consecration of a Buddha image or "new Buddha," a ceremony by which the Buddha becomes present or alive. This book demonstrates that the image becomes the Buddha's surrogate by being invested with the Buddha's story and charged with the extraordinary power of Buddhahood.

From the first century, when Buddhism entered China, the foreign religion shaped Chinese philosophy, beliefs, and ritual. This study shows that Buddhism brought with it an array of objects as well as new ideas about what objects could do and how they should be treated. It examines the ambivalent relationship between Buddhism and material culture.

Popular understanding of Zen Buddhism typically involves a stereotyped image of isolated individuals in meditation, contemplating nothingness. This book presents the 'other side of Zen', by examining the movement's growth during the Tokugawa period (1600-1867) in Japan and by shedding light on the Japanese religious landscape during the era.

Anne Blackburn explores the emergence of a predominant Buddhist monastic culture in eighteenth-century Sri Lanka, while asking larger questions about the place of monasticism and education in the creation of religious and national traditions. Her historical analysis of the Siyam Nikaya, a monastic order responsible for innovations in Buddhist learning, challenges the conventional view that a stable and monolithic Buddhism existed in South and Southeast Asia prior to the advent of British colonialism in the nineteenth century. The rise of the Siyam Nikaya and the social reorganization that accompanied it offer important evidence of dynamic local traditions. Blackburn supports this view with fresh readings of Buddhist texts and their links to social life beyond the monastery. Comparing eighteenth-century Sri Lankan Buddhist monastic education to medieval Christian and other contexts, the author examines such issues as bilingual commentarial practice, the relationship between clerical and "e;popular"e; religious cultures, the place of preaching in the constitution of "e;textual communities,"e; and the importance of public displays of learning to social prestige. Blackburn draws upon indigenous historical narratives, which she reads as rhetorical texts important to monastic politics and to the naturalization of particular attitudes toward kingship and monasticism. Moreover, she questions both conventional views on "e;traditional"e; Theravadin Buddhism and the "e;Buddhist modernism"e; / "e;Protestant Buddhism"e; said to characterize nineteenth-century Sri Lanka. This book provides not only a pioneering critique of post-Orientalist scholarship on South Asia, but also a resolution to the historiographic impasse created by post-Orientalist readings of South Asian history.