By David R. Loy

Essays from the singular event of Buddhist social critic and thinker David R. Loy on vintage and modern concerns.

What will we have to do to develop into really comfortable—at one—with our lives the following and now? In those essays, Buddhist social critic and thinker David R. Loy discusses liberation now not from the realm, yet into it. Loy’s lens is a large one, encompassing the vintage and the modern, the Asian, the Western, and the comparative. Loy seeks to differentiate what's very important from what's culturally conditioned and maybe superseded in Buddhism and in addition to carry clean worldviews to a Western global in trouble. a few simple Buddhist teachings are reconsidered and thinkers similar to Nagarjuna, Dogen, Eckhart, Swedenborg, and Zhuangzi are mentioned. relatively modern matters comprise the consequences of a automatic society, the concept of karma and the location of ladies, terrorism and the failure of secular modernity, and a Buddhist reaction to the suggestion of a conflict of civilizations. together with his specified mixture of Buddhist philosophical perception and fervour for social justice, Loy asks us to contemplate while our understanding, or cognizance, is sure in myth and while it truly is unbound and awakened.

"Loy … writes from a comparative standpoint to figure out what's important and what's culturally outmoded in Buddhism and Western worldviews. the moral demanding situations hindering liberation are, in his opinion, the human propensity to grasp to dualistic modes of notion and behaviour, which, he argues convincingly, is the resource of the violence, poverty, and exploitation which are shortly destroying the human group and the life-forms with which humankind stocks planet Earth." — CHOICE

“These essays, each in its personal correct, are tremendous thought-provoking. a few of the subject matters addressed are certainly major, well timed, and the most important towards realizing occasions and occasions in our modern worldwide scene.” — Ruben L. F. Habito, writer of Experiencing Buddhism: methods of knowledge and Compassion

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For Madhyamaka shunyata, “the absence of self-existence,” is a shorthand way of referring to the interconditionality of all phenomena, the fact that every phenomenon arises in dependence on others. In terms of my basic claim— delusion as attention bound, awakening as attention unbound—the Heart Sutra’s famous equation gains a somewhat different significance. Awareness unbound is shunya, having no form or any other qualities of its own. More precisely, awareness whether bound or unbound is shunya, although bound awareness is unaware of its intrinsic nature because it is too busy grasping Awareness Bound and Unbound 23 and too afraid to let go.

What Does Nagarjuna Deconstruct? [W]e do not only designate things with them [words and concepts], we think originally that through them we grasp the true in things. Through words and concepts we are still continually misled into imagining things as being simpler than they are, separate from one another, indivisible, each existing in and for itself. A philosophical mythology lies concealed in language which breaks out again every moment, however careful one may be otherwise. ) is the most important Buddhist philosopher, and none of them would deny that the Mulamadhyamakakarikas (hereafter “the Karikas”) is his most important work.

And they do not just grab our attention, they exploit it: “The attention economy mines us much the way the industrial economy mines the earth. It mines us first for incapacities and wants. Our capacity for interaction and reflection must become a need for entertainment. Our capacity to deal with life’s bumps and jolts becomes a need for ‘grief counselling’ or Prozac. 20 Awareness Bound and Unbound 29 Consumerism requires and reinforces a sense of our own impoverishment. By manipulating the gnawing sense of lack that haunts our insecure (because groundless) sense of self, the attention economy insinuates its basic message deep into our awareness: the solution is consumption.

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