By David Loy
This assortment displays the confluence of 2 modern advancements: the Buddhist-Christian discussion and the deconstruction idea of Jacques Derrida. The 5 essays either discover and reveal the connection among postmodernism and Buddhist-Christian concept. The releasing and therapeutic capability of de-essentialized suggestions and photographs, language, our bodies and emblems are printed all through. integrated are essays via Roger Corless, David Loy, Philippa Berry, Morny pleasure, and Robert Magliola.
Read Online or Download Healing Deconstruction: Postmodern Thought in Buddhism and Christianity (American Academy of Religion Reflection and Theory in the Study of Religion, No. 03) PDF
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Additional info for Healing Deconstruction: Postmodern Thought in Buddhism and Christianity (American Academy of Religion Reflection and Theory in the Study of Religion, No. 03)
Caputo says that Eckhart "understands quit e well that the term s 'Being' and 'Nothing ' are functions o f each other, that each is inscribed i n the other , marked an d traced by the other , and that neither get s the job done, alone or together" (p . 31). Well put, yet Eckhart, like Dogen, plays with synta x and semantic s not just to tease out ever new senses, not just to see how man y meanings he can make dance on the head of a pin, but to develop som e special types of expression, particularly those which can help u s t o se e through th e dualit y between ourselve s an d God .
Like Beethoven and the Romantic tradition that followed him, Hui-nen g forged a path that others explored more fully, i n this case by developin g the Ch'a n tradition... I s ther e anyon e comparabl e t o Hui-nen g an d Dogen in Christianity? He i s a master o f life an d a master of the lette r who play s with th e synta x and semantic s of the scriptural text s and th e texts of the masters before hi m in order t o teas e out o f them eve r new senses . H e i s a master o f repetition who kne w wel l tha t hi s commentary was no t t o be a simple reproductio n 21 Thi s apparent paradox is a crucial point, yet explaining it and defendin g it would shift th e focu s o f thi s essay .
Language and symbol s circumscribe; but, as living forces, the y ar e dynamic enough t o open up, constantl y re-expressing, renewing, an d casting-off , so as t o unfol d ne w horizon s o f thei r ow n life . I n thi s wa y languag e an d symbols kno w n o limit s with respec t t o how fa r the y ca n penetrate bot h conceptually an d symbolically . No Buddhis t thinker wa s mor e intensel y and meticulousl y involved with the exploration of each and every linguisti c possibility o f Buddhis t concept s an d symbols—eve n thos e forgotten , displaced ones—tha n Doge n wh o endeavore d t o appropriat e the m i n th e dynamic workings of the Way's realization.