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Discourse and Ideology in Medieval Japanese Buddhism by Richard K. Payne

By Richard K. Payne

The medieval interval of eastern spiritual historical past is often often called one within which there has been an intensive transformation of the non secular tradition. This e-book indicates another method of knowing the dynamics of that transformation. One major subject of research makes a speciality of what Buddhism - its practices and doctrines, its traditions and associations - intended for medieval jap peoples themselves. this can be accomplished through the use of the notions of discourse and beliefs and juxtaposing numerous issues on shared linguistic practices and discursive worlds of medieval jap Buddhism. Collating contributions from striking students within the box of Buddhist experiences, the editors have created an immense work that builds on initial paintings on rethinking the significance and that means of Kamakura Buddhism released lately in English, and provides significantly to the controversy.

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Discourse and Ideology in Medieval Japanese Buddhism (Routledge Critical Studies in Buddhism)

The medieval interval of eastern spiritual heritage is often referred to as one within which there has been an intensive transformation of the spiritual tradition. This booklet indicates another method of figuring out the dynamics of that transformation. One major subject of research specializes in what Buddhism - its practices and doctrines, its traditions and associations - intended for medieval eastern peoples themselves.

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Extra resources for Discourse and Ideology in Medieval Japanese Buddhism (Routledge Critical Studies in Buddhism)

Sample text

Fifth, the most powerful and provocative metaphors develop in a systematic way, spinning off ever more extensive uses of the root metaphor. Systemic metaphors are therefore well worth special attentiveness in the study of historic texts or historical periods. Let me provide an example in modern English. While many of us might react negatively now to the metaphor “time is money,” denying that we do in fact conceive of time through its analogies to our financial world, a study of our everyday linguistic practices would belie that denial.

Now men’s faculties have all changed. There is no one [remaining] with Hinayana faculties.

Language makes possible not just communicating about the world as we experience it, but also the experience itself in both perception and conception. We perceive that world already in language and understand our perceptions in terms of concepts that are also already linguistically structured. On this model, language is not simply a means of communication. It enables or makes possible the kinds of complex experience that we have, and distinguishes the way we understand any kind of thing from the way animals do.

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