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Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (review)

Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (review) the more obviously anachronistic aspects of some of these essays. The chapter on Kamakura Buddhism, too, offers an insight into the problems that can occur when one reproduces essays written a generation or two back, for in it Bellah effectively treats the rise of Kamakura Buddhist schools as a form of reformation--a notion that, as he admits in the Introduction (p. 18), no longer really works, since more recent scholarship has revolutionized the field and shown that the existing Buddhist schools from the Heian period remained vibrant, rather than so stagnant as to give rise to the need for a ``reformation.'' Despite these various problems, however, one should not lose sight of the value of Bellah's overarching analysis or his reading of the contours of Japanese culture and change through history, and of the factors that have produced its particular form of modernity--a modernity in which the ``native'' remains crucial to the dynamism of the modern. Bellah's insights and the masterful way in which, in returning to the subject area that formed his initial focus and arena of research, he places the study of Japanese society and culture within the broader historical and sociological frameworks make this a http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (review)

Welter, Albert
Philosophy East and West , Volume 56 (2) – Nov 4, 2006
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Publisher
University of Hawai'I Press
Copyright
Copyright © 2006 University of Hawai'i Press.
ISSN
1529-1898
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Abstract

the more obviously anachronistic aspects of some of these essays. The chapter on Kamakura Buddhism, too, offers an insight into the problems that can occur when one reproduces essays written a generation or two back, for in it Bellah effectively treats the rise of Kamakura Buddhist schools as a form of reformation--a notion that, as he admits in the Introduction (p. 18), no longer really works, since more recent scholarship has revolutionized the field and shown that the existing Buddhist schools from the Heian period remained vibrant, rather than so stagnant as to give rise to the need for a ``reformation.'' Despite these various problems, however, one should not lose sight of the value of Bellah's overarching analysis or his reading of the contours of Japanese culture and change through history, and of the factors that have produced its particular form of modernity--a modernity in which the ``native'' remains crucial to the dynamism of the modern. Bellah's insights and the masterful way in which, in returning to the subject area that formed his initial focus and arena of research, he places the study of Japanese society and culture within the broader historical and sociological frameworks make this a

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Philosophy East and West – University of Hawai'I Press

Published: Nov 4, 2006

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