Chan Buddhism

Hershock, Peter D.

doi:10.1515/9780824845810

Cited by 13 publications

(18 citation statements)

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“…Additionally, there are interesting-perhaps more interesting insofar as "Buddhism" is in part a construction of nineteenth-century European philology (see Masuzawa 2005)-parallels in Zhuangzi. Zhuangzi criticizes Confucius and other social theorists of the time for promoting an anthropocentric conception of humanity (ren) that separates humanity from the rest of nature (see Fingarette 1972;Hecht 2003;Hershock 2005). When humans operate under the aegis of this notion, we alter our "inborn nature" (Zhuangzi 2009, p. 59), mutilating ourselves and other things to fit our egocentric ends (Zhuangzi 2009, p. 62).…”

Section: On Subjectivitymentioning

confidence: 99%

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A Zhuangzian Tangle: Corroborating (Orientalism in?) Posthumanist Approaches to Subjectivities and Flourishings

Dickman

2019

Religions

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Posthumanist critics such as Braidotti—informed by the antihumanisms of Foucault, Irigaray, and Deleuze—seek to respond to advanced capitalism by promoting what they take to be a radical transformation of what it means to be “human,” a way of conceiving being human that is thoroughly and consistently post-anthropocentric. Braidotti calls out advanced capitalism’s global economy as being inconsistently post-anthropocentric. In response, I first lay out ways through which posthumanists can find corroboration in Asian religious thought, such as in Zhuangzi and classical Chan (Zen) Buddhism. I simply put forth, basically side by side, posthumanist positions on subjectivity and flourishing and parallels in Zhuangzi and Chan. This may strike some as sophomoric, which is in part what I hope to illustrate: just how easy it is to find corroboration in these Asian religious resources. This leads to my second issue. Given such conveniently available resources, what might this tell us about limitations in posthumanist Humanities and posthumanist critical theory as developed so far? I seek to bring out both a possible covert form of Orientalism in posthumanism and a myopic methodology in excluding Religious Studies in general as paradigmatic of posthumanist Humanities.

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Section: On Subjectivitymentioning

confidence: 99%

“…Perhaps an even more radical affirmation of linguistic creativity is classical Chan encounter dialogues and the Zen ethic of adaptive responsiveness stemming from them (see Hershock 2005). These encounter episodes illustrate masters responding to student questions with counterquestions, dismissals, puns, and even strikes and blows.…”

Section: On Flourishingmentioning

confidence: 99%

A Zhuangzian Tangle: Corroborating (Orientalism in?) Posthumanist Approaches to Subjectivities and Flourishings

Dickman

2019

Religions

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“…And just as the realization of optimum, mature, or viable flexibility of response and the autopresencing of creative attunement is an irreducibly emergent property 42 of the overall systemically dynamic whole in question ("violent" or not), similarly may we understand, concerning anthropocosmic holism, what Hershock says upon a Chan motif: there is only, "the continual unfolding of the narration that we speak of as the one or whole-mind (i-hsin), there can be no solitary salvation-no private liberation which is attained as some special 'here' and then spread out to encompass 'others.' " 43 One implication of this is that no more than do the meanings of these sentences reduce without remainder to the words on the page does the sustainable meaning and communication of our holism or environmentalism, that is, our ecohumanism, reduce neatly to a set of propositions and practices drawn from one or another particular trope, category, discourse, or culture. The amateur ge yi (ko i), or concept-comparing, which collocates themes and allusions from diverse cultural and disciplinary sources may, in this essay, express its own (transdisciplinarily disequilibrated) spontaneity of the "ecology of mind" 44 in our time.…”

Section: Self-organization As Intercultural Knackmentioning

confidence: 99%

“…The relativization of linguistic, conceptual, and noetic structures, one by another in discursive and, as Hershock tellingly says, "concursive" 53 forms itself begins the one's nondual mind (or self-)likening (shu) of or with another. In this, they simultaneously improvise around the world a polytropic, a resource-full, noetic whose new words and images, as Goethe one time suggested, provide the rafts to another shore of mind.…”

Section: Self-organization As Intercultural Knackmentioning

confidence: 99%

Ecohumanism: The Spontaneities of the Earth, Ziran, and K = 2

Burneko

2004

J Chinese Philos

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guy burneko ECOHUMANISM: THE SPONTANEITIES OF THE EARTH, ZIRAN, AND K = 2The memorable notion of the spontaneities of the earth in Thomas Berry's The Dream of the Earth connotes in part the embodiment in ourselves (by our genes, instincts, psyche, and development) of the rhythms and currents of cosmic nature unfreighted by too much egoconcern for the conventional win-or-lose of things. It connotes the authentic and spontaneous expression, in language, body, art, ecstasy, and thought, of experience before it is divided into rational and egoperspectivated categories of self and other, order and disorder, or humans and nature. It also indicates degrees of freedom in interhuman and ecohuman relations that emerge among the patterns of nature without, however, being confined by or reducible to them. Differently put, the natural self-soing of our interhuman and ecohuman relations, to the degree it is authentically open to interbeing, cobecoming, and coevolution without being merely random or, alternatively, frustrated by interfering or coercive imposition-one person or system stultifyingly connected with another-manifests the ziran of unforced mutuality pivoting on the reciprocities of self and other, and those of chaos and order. Living on the yinyang edge of chaos and order is living in a way that is connectedly responsive and novelly coevolutionary with the tendencies of self and psyche, with experience, and with other persons and living systems without being held and fixed; without imposing, trapping, and binding, by and among these, and without being unrelated and dispersed or alienated with respect to these.The spontaneities of the earth as anthropocosmic ziran may be partly suggested also in evolutionary systems theorist Stuart Kauffman's formula, K = 2, in his book, The Origins of Order, where he writes that, "living systems exist in the solid regime near the edge of chaos." 1 In his book At Home in the Universe, Kauffman also notes of living systems and the emergence of naturally self-organizing complexity in the universe that, "just between, just near this phase tran-sition, just at the edge of chaos, the most complex behaviors can occur-orderly enough to ensure stability, yet full of flexibility and surprise." 2 K is the number or density of connections and mutual inputs among any N number of organelles, organisms, and systems. The number of K can vary; and their respective connections (apart from the number of them with respect to N) can also each vary as to their degree of bias, tendency, or activity-for example, active, passive, sometimes one or the other, both, neither-at, above, or below the degree predicted by pure chance or, say, half-on, half-off. "Sparsely connected networks [K = 2] exhibit internal order; densely connected ones veer into chaos and networks with a single connection per element freeze into mindlessly dull behavior." 3 Again, Kauffman observes-on the scaling between, pivoting around, and the interplexing of chaos and order in (computer models of) living, complex, and flexibly self-grow...

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“…It was known that Bodhidharma, the 28th Patriarch of Buddhism, was an accomplished master following the lineage originating from the historical Buddha Sakyamuni (Suzuki, 1958, p. 170) [37]. The historical Buddha is said to have simply held up a single flower when he was asked to teach before a large assembly on Vulture peak (Hershock, 2004, p. 76) [38]. This unexpected action left the entire assembly speechless, except for Mahakasyapa, who understood the Buddha's action and smiled.…”

Section: Brief Introduction Of Chan Buddhismmentioning

confidence: 99%

Looking East for Mindfulness: A Glimpse of Practices and Research on Shaolin Martial Arts and Related Practices to Advance Sport Psychology

Kee

2019

Psych

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Although mindfulness is currently receiving attention within sport psychology, there is a lack of discussion on the Eastern origins of mindfulness in the extant sport psychology literature. Several mind‒body practices linked to Chinese Chan and Shaolin martial arts are presented in this paper to illustrate their possible relevance to sport psychology. One takeaway message discussed in relation to the flow experience is that mindful performance of Shaolin martial arts is said to be integral to the psychological transformations associated with realisation of Chan (or “suchness,” satori, Enlightenment), supposedly a goal more likely to be pursued by mindfulness practitioners in the Eastern culture than in the West. Research on Dejian mind‒body intervention, dantian breathing and Shaolin internal martial arts such as Baduanjin and Yijinjing are briefly reviewed to examine the potential psychological benefits of such mind‒body practices. Advancement in sport psychology, particularly in relation to mindfulness-related topics, could benefit from a closer examination of Chan and Shaolin martial arts practices.

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Chan Buddhism

Cited by 13 publications

References 0 publications

A Zhuangzian Tangle: Corroborating (Orientalism in?) Posthumanist Approaches to Subjectivities and Flourishings

A Zhuangzian Tangle: Corroborating (Orientalism in?) Posthumanist Approaches to Subjectivities and Flourishings

Ecohumanism: The Spontaneities of the Earth, Ziran, and K = 2

Looking East for Mindfulness: A Glimpse of Practices and Research on Shaolin Martial Arts and Related Practices to Advance Sport Psychology

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