By Edwin Ng
This booklet explores the reciprocity among Buddhist, Derridean, and Foucauldian understandings approximately ethics, subjectivity, and ontological contingency, to enquire the moral and political power of perception meditation perform. The publication is narrated from the viewpoint of a postcolonial ‘Western Buddhist’ convert who, regardless of growing to be up in Singapore the place Buddhism used to be part of his disaporic ‘Chinese’ ancestral background, basically embraced Buddhism while he migrated to Australia and found Western translations of Buddhist teachings. via an autoethnography of the author’s Buddhist-inspired pursuit of a tutorial career, the booklet develops and professes a non-doctrinal realizing of religion which may be pertinent to ‘believers’ and ‘non-believers’ alike, inviting the educational reader specifically to think about the (unacknowledged) function of religion in assisting scholarly perform. remarkable a cautious stability among severe research and self-reflexive inquiry, the ebook plays in all senses of the notice, a career of faith.
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Extra resources for Buddhism and Cultural Studies: A Profession of Faith
New York: New York University Press. Habermas, J. 2008. Notes on Post-Secular Society. New Perspectives Quarterly 25(4): 17–29. Hadden, J. 1987. Toward Desacralizing Secularization Theory. Social Forces 65(3): 587–611. Hägglund, M. 2008. Radical Atheism: Derrida and the Time of Life. Stanford, CA: Stanford University Press. Hall, G. 2002. Culture in Bits: The Monstrous Future of Theory. New York: Continuum. Levinas, E. 1989. The Levinas Reader, ed. Sean Hand. Oxford: Blackwell. S. 1998. Belief.
Let me take John Frow’s reflections about his feelings of discomfort towards religion as a point of departure. Frow says: ‘Religion is an embarrassment to us; it’s an embarrassment to me, and above all because we Western intellectuals are so deeply committed to the secularization thesis which makes of religion an archaic remnant which ought by now to have withered away’ (1998: 207). He admits that this taken-for-granted secularisation thesis is ‘plainly wrong’ because organised religion remains active in many parts of the world and because ‘religious sentiment’ persists in ‘strange and unexpected places’ like New Age practices and the cult of dead celebrities; the thesis is also wrong as matter of theory because it hubristically positions Western secular modernity as the driver and culmination of a fallacious logic of linear historical progression (Frow 1998: 207–208).
2012. The Post-Secular in Question: Religion in Contemporary Society. New York: New York University Press. Habermas, J. 2008. Notes on Post-Secular Society. New Perspectives Quarterly 25(4): 17–29. Hadden, J. 1987. Toward Desacralizing Secularization Theory. Social Forces 65(3): 587–611. Hägglund, M. 2008. Radical Atheism: Derrida and the Time of Life. Stanford, CA: Stanford University Press. Hall, G. 2002. Culture in Bits: The Monstrous Future of Theory. New York: Continuum. Levinas, E. 1989.
Buddhism and Cultural Studies: A Profession of Faith by Edwin Ng