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Explores relationships between classical and contemporary approaches to rhetoric and their connection to the underlying assumptions at work in Zen Buddhism.
Exploring key concepts and metaphors, Bernard Faure guides readers to an appreciation of some of the more elusive aspects of the Chinese traditions of Chan Buddhism and Japanese Zen. Faure focuses on Chan's insistence on "immediacy"--its denial of all traditional meditations, including scripture, ritual, good works--and yet shows how these mediations have always been present in Chan.
Focusing on ancient rhetoric outside of the dominant Western tradition, this collection examines rhetorical practices in Egypt, Mesopotamia, Israel, and China. The book uncovers alternate ways of understanding human behavior and explores how these rhetorical practices both reflected and influenced their cultures. The essays address issues of historiography and raise questions about the application of Western rhetorical concepts to these very different ancient cultures. A chapter on suggestions for teaching each of these ancient rhetorics is included.
Through a diachronic and comparative approach this book offers a comprehensive study of Zen Buddhist linguistic and rhetoric devices in China, Korea, and Japan. It draws a vivid picture of the complexity of Zen Buddhist literary production in interaction with doctrinal and ritual issues, as well as in response to the sociopolitical contexts.
Vitanza introduces his book with the questions: "What Do I Want, Wanting to Write This ('our') Book? What Do I Want, Wanting You to Read This ('our') Book?" Thereafter, in a series of chapters and excursions and as schizographer of rhetorics (erotics), he interrogates three recent, influential historians of Sophists (Edward Schiappa, John Poulakos, and Susan Jarratt), and how these historians as well as others represent Sophists and, in particular, Isocrates and Gorgias under the sign of the negative. Vitanza concludes - rather rebegins in a sophistic-performative excursus - with a prelude to future (anterior) histories of rhetorics. Vitanza asks: "What will have been anti-Oedipalizedized (de-negated) hysteries of rhetorics? What will have they looked like, sounded, read like? Or to ask affirmatively, what, then, will have libidinalized-hysteries of rhetorics looked, sounded, read like?"
A broadly interdisciplinary study of the pervasive secrecy in America cultural, political, and religious discourse. The occult has traditionally been understood as the study of secrets of the practice of mysticism or magic. This book broadens our understanding of the occult by treating it as a rhetorical phenomenon tied to language and symbols and more central to American culture than is commonly assumed. Joshua Gunn approaches the occult as an idiom, examining the ways in which acts of textual criticism and interpretation are occultic in nature, as evident in practices as diverse as academic scholarship, Freemasonry, and television production. Gunn probes, for instance, the ways in which jargon employed by various social and professional groups creates barriers and fosters secrecy. From the theory wars of cultural studies to the Satanic Panic that swept the national mass media in the late 1980s and early 1990s, Gunn shows how the paradox of a hidden, buried, or secret meaning that cannot be expressed in language appears time and time again in Western culture. These recurrent patterns, Gunn argues, arise from a generalized, popular anxiety about language and its limitations. Ultimately, Modern Occult Rhetoric demonstrates the indissoluble relationship between language, secrecy, and publicity, and the centrality of suspicion in our daily lives.
The stereotype of Zen Buddhism as a minimalistic or even immaterial meditative tradition persists in the Euro-American cultural imagination. This volume calls attention to the vast range of "stuff" in Zen by highlighting the material abundance and iconic range of the Soto, Rinzai, and Obaku sects in Japan. Chapters on beads, bowls, buildings, staffs, statues, rags, robes, and even retail commodities in America all shed new light on overlooked items of lay and monastic practice in both historical and contemporary perspectives. Nine authors from the cognate fields of art history, religious studies, and the history of material culture analyze these "Zen matters" in all four senses of the phrase: the interdisciplinary study of Zen's matters (objects and images) ultimately speaks to larger Zen matters (ideas, ideals) that matter (in the predicate sense) to both male and female practitioners, often because such matters (economic considerations) help to ensure the cultural and institutional survival of the tradition. Zen and Material Culture expands the study of Japanese Zen Buddhism to include material inquiry as an important complement to mainly textual, institutional, or ritual studies. It also broadens the traditional purview of art history by incorporating the visual culture of everyday Zen objects and images into the canon of recognized masterpieces by elite artists. Finally, the volume extends Japanese material and visual cultural studies into new research territory by taking up Zen's rich trove of materia liturgica and supplementing the largely secular approach to studying Japanese popular culture. This groundbreaking volume will be a resource for anyone whose interests lie at the intersection of Zen art, architecture, history, ritual, tea ceremony, women's studies, and the fine line between Buddhist materiality and materialism.
The great Buddhist scholars Santaraksita (725 - 88 CE.) and his disciple Kamalasila were among the most influential thinkers in classical India. They debated ideas not only within the Buddhist tradition but also with exegetes of other Indian religions, and they both traveled to Tibet during Buddhism's infancy there. Their views, however, have been notoriously hard to classify. The present volume examines Santaraksita's Tattvasamgraha and Kamalasila's extensive commentary on it, works that cover all conceivable problems in Buddhist thought and portray Buddhism as a supremely rational faith. One hotly debated topic of their time was omniscience - whether it is possible and whether a rational person may justifiably claim it as a quality of the Buddha. Santaraksita and Kamalasila affirm both claims, but in their argumentation they employ divergent rhetorical strategies in different passages, advancing what appear to be contradictory positions. McClintock's investigation of the complex strategies these authors use in defense of omniscience sheds light on the rhetorical nature of their enterprise, one that shadows their own personal views as they advance the arguments they deem most effective to convince the audiences at hand.
