This course addresses a number of analytic approaches to mass culture in order to examine the culture industry of post-war Japan. Emphasis on narrative strategies in popular or consumer fiction and on the problems of marginalized writers. East Asian Studies Prerequisite: Any introductory course in literature or cultural studies, or permission of instructor Symbols:
Mahayana Buddhism began to take root in China after the fall of the Han Dynasty c.
After centuries of influence by Chinese thought and values, especially Daoist, new Chinese Buddhist schools developed, such as Huayan and Chan Japanese: These schools spread to Korea and Japan as well as Vietnamwhere other important schools and movements arose, such as the esoteric sect of East asian buddhism in Japan.
The result was forms of Buddhism that differed in substantial ways from South Asian Buddhism even in its Mahayana forms. The ecological significance of East Asian Buddhism is wide-ranging and profound.
But that significance is also ambivalent because Buddhist doctrines, values, and practices can undercut as well as support ecological concerns. Here we will limit ourselves to a few major aspects that are important to a philosophy of nature and ecological practice: Before we do so, it is worthwhile to point to one very general trend of East Asian Buddhism: Earlier Buddhism, especially Indian Mahayana, had nondualistic tendencies, but East Asian Buddhism tended to emphasize it and apply it more broadly and consistently.
Nondualism became more a general approach applied to various doctrines rather than one particular doctrine. Obviously, one of the aspects of greatest ecological significance is the view of the reality and value of the natural world.
The Chinese tradition, on the other hand, has tended to emphasize the reality and value of the natural world, and this is true of Chinese Buddhism as well. Huayan Buddhism developed the most comprehensive — and intellectually challenging — metaphysics, one that is particularly significant for an ecological philosophy of nature.
One aspect of this significance is its view of the relationship between phenomena and absolute reality. Huayan insists that there is in actuality no difference between the absolute and phenomena.
Ultimate reality is not some transcendental One but this very world, and phenomena are themselves the absolute. The Huayan master Fazang attempted to explain this aspect of reality to the Chinese Empress Wu with his analogy of the golden lion.
We can intellectually distinguish the lion shape from the gold, but in actuality there can be no such shape without the gold that is shaped.
Similarly, gold always has a shape, whether it is a lion, a temple, or a blob. So too, the phenomenal world is the ever-shifting form of the absolute. Huayan thus offers a fully nondualistic view of the relationship between the absolute and phenomena.
A similar argument was made concerning the relationship between the whole of phenomena and the parts. From this perspective, there are pieces of wood, nails, etc. Huayan, however, says that there is no whole separate from the particular parts.
A rafter is the barn, just the same as my arm or leg is my body. Each part is the whole. If a rafter or my arm were replaced, says Huayan, we would have a new barn and I would have a different body.The Institute of East Asian Studies organizes and sponsors research and public service programs related to the history, cultures and contemporary affairs of East .
Online shopping from a great selection at Books Store. How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China (Kuroda Studies in .
East Asian arts - The visual arts: From ancient times, China has been the dominant and referential culture in East Asia. Although variously developed Neolithic cultures existed on the Korean Peninsula and on the Japanese archipelago, archaeological evidence in the form of worked stone and blades from the Paleolithic and Neolithic periods suggests an exchange between the early East Asian.
East Asia is the eastern subregion of Asia, which can be defined in either geographical or ethno-cultural terms. Culturally, China, Japan, Korea and Vietnam are commonly seen as being encompassed by cultural East Asia (East Asian cultural sphere).Geographically and geopolitically, the region constitutes China, Hong Kong, Macau, Mongolia, North Korea, South Korea, Japan, and Taiwan.
East Asian Buddhism is a collective term for the schools of Mahayana Buddhism that developed in the East Asia and follow the Chinese Buddhist canon. These include the bodies of Chinese Buddhism, Japanese Buddhism, Korean Buddhism, and Vietnamese Buddhism.
Buddhism & East Asian Religions. About. Through innovative practices of research and training this project fosters the next generation of scholars working on Buddhism and East Asian religions.