By Edwin Ng
This e-book 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 ebook is narrated from the viewpoint of a postcolonial ‘Western Buddhist’ convert who, regardless of turning out to be up in Singapore the place Buddhism used to be part of his disaporic ‘Chinese’ ancestral history, merely embraced Buddhism while he migrated to Australia and stumbled on Western translations of Buddhist teachings. via an autoethnography of the author’s Buddhist-inspired pursuit of an educational occupation, the booklet develops and professes a non-doctrinal knowing of religion that could be pertinent to ‘believers’ and ‘non-believers’ alike, inviting the tutorial reader particularly to think about the (unacknowledged) function of religion in helping scholarly perform. outstanding a cautious stability among severe research and self-reflexive inquiry, the ebook plays in all senses of the notice, a occupation of faith.
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Extra info for Buddhism and Cultural Studies: A Profession of Faith
This chapter will likewise inhabit discomfort. From this space of uneasiness, it first shows how an ethos of intellectual hospitality and sympathetic engagement can be drawn from existing cultural studies discourses on subcultural formations. These strands of cultural studies have had to foreground the role of the subject in their own discourse, as they investigate the micropolitics of everyday practices by treating popular culture not simply as an object of analysis but also as a source of cultural theory (for example, Brooker 2000; Doty 2000; Jenkins 1992; McKee 2002, 2007).
Or the critique that the emphasis on personal empowerment impoverishes political empowerment (Coward 1989), or that social change is forsaken in favour of personal development (Ross 1991). But above all, I would add, it is the commercialisation and seeming hedonism of personalised spirituality that provoke the strongest objections. Hence critiques of contemporary approaches to spirituality as: ‘consumer self-indulgence’ (Bauman 1998: 70); ‘another commodity to consume and sell’ (Lau 2000: 17); ‘the profane pursuit of self-gratification’ (Hunt 2002: 43); ‘the promotion of unrestrained desire-fulfilment as the key to happiness’ (Carrette and King 2005: 21); ‘forms of hyper-individualism, selfhelp as self-grooming, custom-made eclecticism that proffer a pop transcendence and pamper to the need for “good vibrations”’ (Ward 2006: 185).
Understanding Popular Culture. London: Routledge. Foucault, M. 1982. The Subject and Power. Critical Inquiry 8(4): 777–795. Foucault, M. 1988. Critical Theory/Intellectual History. In Michel Foucault: Politics, Philosophy, Culture, ed. Kritzman, 18–46. London: Routledge. Foucault, M. 1993. About the Beginnings of the Hermeneutics of the Self: Two Lectures at Dartmouth. Political Theory 21(2): 198–227. Foucault, M. 2011. The Government of Self and Others: Lectures at the Collège de France 1982–1983.