LEADER 02972nam 2200373 450 001 9910580299703321 005 20230430122951.0 010 $a1-68571-035-2 035 $a(CKB)5600000000474031 035 $a(NjHacI)995600000000474031 035 $a(EXLCZ)995600000000474031 100 $a20230430d2022 uy 0 101 0 $aeng 135 $aur||||||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aBuddha Land in This World $ePhilosophy, Utopia, and Radical Buddhism /$fLajos Brons 210 1$aGoleta, California :$cPunctum Books,$d2022. 215 $a1 online resource (486 pages) $cillustrations 330 $aIn the early twentieth century, Uchiyama Gudo?, Seno'o Giro?, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a "radical Buddhism" seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks whether it is possible to develop a philosophy that is simultaneously naturalist, anti-capitalist, Buddhist, and consistent. Rather than a study of radical Buddhism, then, this book is an attempt to radicalize it. The foundations of this "radicalized radical Buddhism" are provided by a realist interpretation of Yoga?ca?ra, elucidated and elaborated with some help from thinkers in the broader Tiantai/Tendai tradition and American philosophers Donald Davidson and W.V.O. Quine. A key implication of this foundation is that only this world and only this life are real, from which it follows that if Buddhism aims to alleviate suffering, it has to do so in this world and in this life. Twentieth-century radical Buddhists (as well as some engaged Buddhists) came to a similar conclusion, often expressed in their aim to realize "a Buddha land in this world. Building on this foundation, but also on Maha?ya?na moral philosophy, this book argues for an ethics and social philosophy based on a definition of evil as that what is or should be expected to cause death or suffering. On that ground, capitalism should be rejected indeed, but utopianism must be treated with caution as well, which raises questions about what it means - from a radicalized radical Buddhist perspective - to aim for a Buddha land in this world. 517 $aBuddha Land in This World 606 $aBuddhism$xDoctrines 606 $aBuddhism$xPhilosophy 615 0$aBuddhism$xDoctrines. 615 0$aBuddhism$xPhilosophy. 676 $a294.342 700 $aBrons$b Lajos$01022641 801 0$bNjHacI 801 1$bNjHacl 906 $aBOOK 912 $a9910580299703321 996 $aBuddha Land in This World$93195203 997 $aUNINA LEADER 00966nam a2200277 i 4500 001 991001653419707536 005 20020502194303.0 008 940901s1985 it ||| | ita 035 $ab10885742-39ule_inst 035 $aLE02373829$9ExL 040 $aDip.to Studi Storici$bita 082 0 $a305.8 082 0 $a572 100 1 $aGould, Stephen Jay$074857 245 10$aIntelligenza e pregiudizio :$ble pretese scientifiche del razzismo /$cStephen Jay Gould 260 $aRoma :$bEditori riuniti,$c1985 300 $a339 p. ;$c22 cm. 490 0 $aNuova Biblioteca di Cultura ;$v260 650 4$aRazzismo 650 4$aStoria - Pregiudizi sociali 907 $a.b10885742$b23-02-17$c28-06-02 912 $a991001653419707536 945 $aLE023 305.8 GOU 1 1$g1$i2023000003961$lle023$o-$pE0.00$q-$rl$s- $t0$u3$v0$w3$x0$y.i10992741$z28-06-02 996 $aMismeasure of man$924176 997 $aUNISALENTO 998 $ale023$b01-01-94$cm$da $e-$fita$git $h0$i1