Martin Buber and Taoism

Eber, Irene

doi:10.1080/02549948.1994.11731262

Cited by 13 publications

(4 citation statements)

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“…Such questions are not trivial from a Jewish perspective, and even more so from an Orthodox Jewish perspective. Judaism, as a social system, is based on the notion of (hermetic) symbolic boundaries (Lamont and Fournier 1992), aimed at preventing any external influence, which represents a danger for the integrity of the system itself (Douglas 1966). Yet cultural borrowing is also part of the way Jewish Culture has built itself.…”

Section: The Mindfulness Revolution and The Orthodox Ethos Of Boundariesmentioning

confidence: 99%

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

Niculescu

2019

Religions

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Since the late 1990s, the expression “Jewish Mindfulness” has become ubiquitous in Jewish community centers (JCCs) and synagogues in America, in Israel, and in the Western diaspora. “Mindfulness”, a secular meditation technique originating from Buddhism which has been popularized in Western culture through its recontextualization within the Western therapeutic culture, has been increasingly used in Jewish Religious settings, including Modern Orthodox. How do Modern Orthodox rabbis describe their use of “Mindfulness” in their religious teachings? Why do they refer to Mindfulness Meditation rather than to Jewish Meditation? In this article, I comparatively analyze the discourses spoken—online, and in print—of American rabbis from various Modern Orthodox trends as a case to study strategies of adaptation in the current context of globalization. By identifying three types of use of Mindfulness—through, and or as Judaism—I seek to highlight the various ways in which today’s Orthodox educators use “Mindfulness”, both as a meditation technique and as a spiritual mindset, and how this is reshaping the way they teach Jewish religion. Observing contemporary Orthodox discourses on Mindfulness within Jewish religious pedagogy can help us better understand the processes of cultural appropriation and translation as well as religious change in the making, as part of a boundary maintenance work within today’s cosmopolitan cultures.

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Section: The Mindfulness Revolution and The Orthodox Ethos Of Boundariesmentioning

confidence: 99%

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

Niculescu

2019

Religions

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“…Zhuang Zi lived in China in the second half of the 4th century B.C., whereas Martin Buber is the most well-known 20th century Western philosopher of dialogue. The identifiable “first meeting” between Buber and Taoist master Zhuang Zi was Buber’s publication in 1910 and 1911 of two volumes of translations of selections of Zhuang Zi (Allinson, 1998; Eber, 1994; Herman, 1996). Later in Buber’s life, he reedited the text of Zhuang Zi with a Chinese scholar and translated into German a large amount of ancient Chinese text, including Lunyu (The Analects) and Dao De Jing (Macfie, 2003).…”

Section: A Genealogy Of Dialoguementioning

confidence: 99%

“…This said, few detailed interpretations or applications of the interrelationships of Zhuang Zi and Buber’s philosophies are available in contemporary scholarship. Although scholars in philosophy have pointed out the sharedness in perspectives between Buber and Zhuang Zi (Eber, 1994; Herman, 1996; Werblowsky, 2002), the hybridity of dialogic principles between the two thinkers is not carefully examined in the literature of qualitative inquiry. Consequently, in this essay, we will provide a metatheoretical display of dialogue between Zhuang Zi and Buber by presenting narratives from Dongjing’s 7-year ongoing ethnographic research on organizing for Tibetan language revitalization.…”

Section: A Genealogy Of Dialoguementioning

confidence: 99%

Living Eastern and Western Understandings of Dialogue and Narrating Practices of Language Revitalization in Tibet

Kang

Rawlins

2018

Qualitative Inquiry

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This essay dramatizes three key characteristics of dialogue shared between Eastern and Western voices. They have been vividly enacted during the first author’s ongoing 7-year ethnographic encounters with Tibetans organizing through communicative relationships to preserve their mother tongue. Emerging from the intertexuality among Zhuang Zi’s and Martin Buber’s ideas and the (auto)ethnographic activities involved in composing this account, the characteristics include boundless bound (the cultivation of immanent freedom), purposeless purpose (dialogue as a process and context for purpose to evolve), and being while becoming (creativity in momentary transformation).

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“…As posted in the Casa Anatta Museum, Monte Verità: "Der Zweck der Cooperative ist Ansiedlungen zu bilden, wo bessere Existenzbedingungen sind; wo man mit weniger Arbeit grösseren Wohlstand erlangt; wo man durch ein einfaches Leben, ohne Luxus, aber mit Beibehaltung des Comforts und wirklichen Fortschritts befreit wird von der erdrückenden Last materieller Arbeit, unter welcher die Gesellschaft heute seufzt". Martin Buber had also translated the parables of Chuang Tse into German in 1910 (Eber 1994).…”

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Sites of Re-Enchantment: Sacred Space and Nature in Early 20th Century Europe

French¹

2022

Religions

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This essay analyses the relationship between healing, nature, and the sacred in the construction of “sacred space” or heterotopies at the beginning of the 20th century in Europe. Two examples of these spaces are provided: the Kurorte in Bad Reichenhall, Germany, and the back-to-nature site Monte Verità in Ascona, Switzerland. The focus is on sacred space, alternative lifestyles, and the natural environment through the use of “light and air” cabins and community organization, as described by the founders of the colony at Monte Verità. The healing garden and the Gradierhaus—a special type of building designed for breathing salted air—in Bad Reichenhall are explored through the lens of “air cure” and “climate cures”, which became popular in Central Europe at the end of the 19th century. Such buildings and healing sites were designed for the express purpose of healing through disconnection from the chaos of the modern industrial world in order to reconnect with nature and the elements. Drawing on Foucault’s concept of heterotopia, a striking affinity between buildings and the natural environment at these sites is revealed, resulting in a “special” or “sacred” location that is somehow both “in” and “out” of everyday life, capable of ostensibly producing forms of healing in the visitors and inhabitants.

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Martin Buber and Taoism

Cited by 13 publications

References 0 publications

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

Living Eastern and Western Understandings of Dialogue and Narrating Practices of Language Revitalization in Tibet

Sites of Re-Enchantment: Sacred Space and Nature in Early 20th Century Europe

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