Is Critical Buddhism Really Critical?
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|PubDate=1997 | |PubDate=1997 | ||
| + | |ArticleSummary=Peter Gregory’s essay, "Is Critical Buddhism Really Critical?," takes the thought of Tsung-mi as a | ||
| + | case study in order to ask whether the pursuit of "true Buddhism" is not in turn positing some sort of ''dhātu-vāda''-like essence of Buddhism, hence mirroring the object of its own criticism. Preferring to see Buddhism as a "product of a complex set of interdependent and ever-changing conditions (''pratītyasamutpāda''),” he looks at Tsung-mi's thought not to determine whether or not it is "truly Buddhist" but in order to discover the causes and conditions that brought it into existence. In a manner similar to Sallie King's argument that Buddha-nature can be understood as a catalyst for positive social change, Gregory argues that for Tsung-mi the doctrine of original enlightenment was tied not to a linguistic transcendentalism but rather to an affirmation of language in response to the more radical critiques of the ''prajñā-pāramitā'' tradition. (''Pruning the Bodhi Tree'', introduction, xvii) | ||
| + | |ArticleParentPage=Research/Secondary_Sources/Book Chapters | ||
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Revision as of 12:38, 20 March 2020
Is Critical Buddhism Really Critical?
Article
Article
| Citation: | Gregory, Peter N. "Is Critical Buddhism Really Critical?" In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 286–97. Honolulu: University of Hawai'i Press, 1997. |
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Article Summary
Peter Gregory’s essay, "Is Critical Buddhism Really Critical?," takes the thought of Tsung-mi as a
case study in order to ask whether the pursuit of "true Buddhism" is not in turn positing some sort of dhātu-vāda-like essence of Buddhism, hence mirroring the object of its own criticism. Preferring to see Buddhism as a "product of a complex set of interdependent and ever-changing conditions (pratītyasamutpāda),” he looks at Tsung-mi's thought not to determine whether or not it is "truly Buddhist" but in order to discover the causes and conditions that brought it into existence. In a manner similar to Sallie King's argument that Buddha-nature can be understood as a catalyst for positive social change, Gregory argues that for Tsung-mi the doctrine of original enlightenment was tied not to a linguistic transcendentalism but rather to an affirmation of language in response to the more radical critiques of the prajñā-pāramitā tradition. (Pruning the Bodhi Tree, introduction, xvii)
