ISSN 1076-9005
Volume 31, 2024
Economic Justice in the Buddhist Tradition
Christopher Queen
Harvard University
Buddhism is widely associated today with progressive values and exemplary models of economic life. The idea of “Buddhist economics” was paired with the slogan “small is beautiful” by the economist E. F. Schumacher in 1973. Voluntary simplicity, renunciation, and a middle path between self-indulgence and self-denial are seen as keys to sustainable levels of acquisition and consumption. Buddhist kindness and compassion are thought to inspire charitable giving to the poor, and right livelihood to promote occupations of service to society. Yet the history of Buddhist economics does not always support these assumptions. Traditional beliefs in karma and merit-making do not align with modern ideas of justice. We examine the Buddhist record in areas of social equality, property, natural resources, products, wealth, income, jobs, and taxation. Each section surveys Buddhist economics in the Theravāda cultures of South and Southeast Asia; the Mahāyāna cultures that flourished in India, China, Tibet, and East Asia; and the modern period, marked by the rise of Engaged Buddhism in Asia and the West. At each stage we find distinctive teachings and practices in the economic sphere. Read article
ISSN 1076-9005
Volume 31, 2024
“The Shadow of the Whip:” Memento Mori in Dōgen’s 12 Fascicles Collection (十二卷本集)
Steven Heine
Florida International University
This paper offers a reexamination and reevaluation of the philosophical meaning and significance of Dōgen’s 道元 (1200-1253) last text that was left unfinished shortly before he died and was lost for centuries after that. The main message of the work concerns the inviolability of karmic causality (inga 因果) and the need to offer sincere repentance (zange 懺悔) for offenses committed. For various reasons, I refer to the final text as the 12 Fascicles Collection (Jūnikanbon-shū 十二卷本集) instead of using the customary moniker of the “12-fascicle Shōbōgenzō” (Jūnikanbon Shōbōgenzō 十二卷本正法眼蔵), which implies it is one of several versions of Dōgen’s masterwork. The title of this paper, drawn from a passage in the “Shime (Four Horses)” fascicle of the Collection, highlights that a true Buddhist practitioner learns to respond to an awareness of the imminence of finitude and mortality like a proverbial splendid horse that spontaneously “races off upon seeing the shadow of the whip” (mi ben’ei nigyō 見鞭影而行). This image suggests the steed does not suffer the rider’s reprimands, or to put it another way, a true aspirant need not be prodded to obey the law of causality because he knows how to conduct himself in a principled way in every circumstance. The 12-Fascicles Collection should also be seen as the result of Dōgen’s effort to curate the legacy of his general instructional outlook by rewriting or recasting some of his earlier essays and themes while crafting a timeless primer of basic Buddhist tenets. Its memento mori approach has a resonance with Kamakura-period deathbed practices and morality tales (setsuwa bungaku 説話文学). Read article
ISSN 1076-9005
Volume 31, 2024
Xuedou’s 100 Odes to Old Cases: A Translation and Commentary. By Steven Heine. New York: Oxford University Press, 2024, ISBN 978-0197676998 (paperback), $29.95.
Reviewed by Dale Wright
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Volume 31, 2024
Phases of the Buddhist Approach to the Environment
Johannes Cairns
University of Helsinki
Various typologies of Buddhist ecophilosophies have been proposed but they have overlooked temporal dynamics and the relationship between beliefs and practice. I address this research gap by proposing a three-tier diachronic scheme. The first premodern phase featured a mixed bag of attitudes and behaviors in relation to ecology, with some being supportive of environmental ethics and others subversive. The second phase arose with the early counterculture environmental movement and consisted of ecophilosophies and activism with limited influence. The third phase started in the mid-1990s with political acknowledgement of the ecocrisis and has gained momentum. It consists of global adoption of ecophilosophies and environmental practices, including conservative Asian organizations, and new radical ecology. The dynamics indicate that a tradition of accommodating to prevailing political paradigms may have obstructed Buddhist environmentalism in the past but could facilitate it in the future.
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Volume 30, 2023
Indian Traditionalism in Eihei Dōgen’s Shoaku makusa
Victor Forte
Albright College
Eihei Dōgen’s Shōbōgenzō fascicle Shoaku makusa (“Not Producing Evil”), was presented during the early period of his career, while leading a small group of monastic and lay followers at the Kōshōji temple in Kyoto. Derived from the early Buddhist universal precept and inspired by the Indian ideal of bodhisattvic moral freedom within the dharmadhātu, this work primarily served as a corrective for antinomian inherent awakening doctrine. The ethical implications of this corrective are best understood in the context of Indian Mahāyāna philosophy, an often-overlooked influence on Dōgen’s thought. Not only are such influences to be found in the Shoaku makusa fascicle, but throughout Dōgen’s career, in earlier works like the Shōbōgenzō zuimonki, and later fascicles like Sanjūshichihon bodaibunpō, “The Thirty-seven Factors of Awakening,” and Hotsu bodaishin, “Raising the Mind of Enlightenment,” which were also concerned with the meaning of moral practice from an Indian Buddhist standpoint.
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Volume 30, 2023
Buddhism and Waste: The Excess, Discard, and Afterlife of Buddhist Consumption. Edited by Trine Brox and Elizabeth Williams-Oerberg. Bloomsbury Studies in Material Religion. London: Bloomsbury, 2022, 208 pages, ISBN 978-1-3501-9553-0 (hardback), $115, 978-1-3501-9554-4 (e-book), $103.50.
Reviewed by Mark Speece
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Volume 30, 2023
Buddhist Visions of the Good Life for All. Edited by Sallie B. King. Routledge Critical Studies in Buddhism. Oxford and New York: Routledge, 2021, xvi + 256 pages, ISBN 978-0-367-56181-9 (hardback), $160, 978-1-00-310045-4 (e-book), $44.05.
Reviewed by Timothy Loftus
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Volume 29, 2022
Dogen: Japan’s Original Zen Teacher. By Steven Heine. Boulder, Colorado: Shambhala Publications, 2021, 360 pages, ISBN 978-1-61180-980-0 (paperback), $29.95.
Reviewed by Zuzana Kubovčáková
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ISSN 1076-9005
Volume 29, 2022
Living Skillfully: Buddhist Philosophy of Life from the Vimalakīrti Sūtra. By Dale S. Wright. New York: Oxford University Press, 2021, 176 pages. ISBN 978-0-19-758735-5 (hard-back), $29.95/ 978-0-19-758737-9 (e-book), $19.99.
Reviewed by Christopher W. Gowans
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Volume 29, 2022
Collapsing Space and Time: Thich Nhat Hanh’s Ecological Humanism
Victor Thasiah
California Lutheran University
Identifying with non-human organisms, such as flora and fauna, and non-living members of the natural world, such as winds and clouds, was central to Thich Nhat Hanh’s (1926–2022) practice of Buddhism and conduct of resistance during the Vietnam War. This deep affinity with nature enabled him to “become himself” and sustain his public service and humanitarian work under duress. We examine Nhat Hanh’s extended accounts of identifying with the natural world during the war, relevant material from his 1962–1966 memoirs and 1963 poem “Butterflies over the Golden Mustard Fields.” They set out what we call his ecological humanism, his paradoxical overcoming of self-alienation through a close rapport with relatively wild nature. With no critical biography yet available, this focused, ecocritical interpretation, the first of its kind on Nhat Hanh during this major period, contributes to a better sense of the making of this global Buddhist influencer, who at the time was nominated by Martin Luther King, Jr. for the Nobel Peace Prize.
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Volume 28, 2021
Aquinas and Mipham on Military and Punitive Violence: A Tribute to Michael Jerryson
Damien Keown
Goldsmiths, University of London (Emeritus)
The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Buddhism now faces the challenge of explaining how the pacifist spirit of its teachings can be reconciled with its well-documented recourse to military and punitive violence. Buddhism is not the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
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Volume 28, 2021
Readings of Dōgen’s Treasury of the True Dharma Eye. By Steven Heine. New York: Columbia University Press, 2020, 312 pp., ISBN 978-0-231-18229-4 (paperback), $35.00.
Reviewed by Zuzana Kubovčáková
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Volume 27, 2020
Nothingness in the Heart of Empire: The Moral and Political Philosophy of the Kyoto School in Imperial Japan. By Harumi Osaki. Albany, New York: State University of New York Press, 2019, xii+ 292 pp., ISBN 978-1-4384-7309-3 (hardback), $85.00.
Reviewed by Matteo Cestari
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Volume 27, 2020
American Dharma: Buddhism Beyond Modernity. By Ann Gleig. New Haven and London: Yale University Press, 2019, 362 + xii pp., ISBN 978-0-300-21580-9 (Hard Cover), $35.00.
Reviewed by John Pickens
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Volume 26, 2019
Buddhist Responses to the Ecological Crisis: Recent Publications on Buddhism and Ecology
Christopher Ives
Stonehill College
A review essay on four recent publications on Buddhism and environmental issues: Ecodharma: Buddhist Teachings for the Ecological Crisis by David R. Loy; Ecology, Ethics, and Interdependence: The Dalai Lama in Conversation with Leading Thinkers on Climate Change, edited by John Dunne and Daniel Goleman; Green Buddhism: Practice and Compassionate Action in Uncertain Times by Stephanie Kaza; and Mountains, Rivers, and the Great Earth: Reading Gary Snyder and Dōgen in an Ecological Crisis by Jason W. Wirth. Read article
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Volume 26, 2019
Disengaged Buddhism
Amod Lele
Boston University
Contemporary engaged Buddhist scholars typically claim either that Buddhism always endorsed social activism, or that its non-endorsement of such activism represented an unwitting lack of progress. This article examines several classical South Asian Buddhist texts that explicitly reject social and political activism. These texts argue for this rejection on the grounds that the most important sources of suffering are not something that activism can fix, and that political involvement interferes with the tranquility required for liberation. The article then examines the history of engaged Buddhism in order to identify why this rejection of activism has not yet been taken sufficiently seriously. Read article
ISSN 1076-9005
Volume 24, 2017
Chan Rhetoric of Uncertainty in the Blue Cliff Record: Sharpening a Sword at the Dragon Gate. By Steven Heine. New York: Oxford University Press, 2016, ISBN 978-0-19-939776-1 (hardback) 978-0-19-939777-8 (paperback), $105.00 USD (hardback) $36.95 USD (paperback).
Reviewed by Rafal K. Stepien
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Volume 24, 2017
Altered States:Buddhism and Psychedelic Spirituality in America by Douglas Osto. New York: Columbia University Press, 2016, 328 pages, ISBN 9780231177306 (hardback), U.S. $35.00.
Reviewed by Ronald S. Green
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Volume 24, 2017
Dependent Origination, Emptiness, and the Value of Nature
David Cummiskey and Alex Hamilton
Bates College
This article explains the importance of the Buddhist doctrine of dependent origination to contemporary environmental ethics and also develops a Buddhist account of the relational, non-instrumental, and impersonal value of nature. The article’s methodology is “comparative” or “fusion” philosophy. In particular, dependent origination and Nāgārjuna’s doctrine of emptiness are developed in contrast to Aldo Leopold and J. Baird Callicott’s conception of deep ecology, and the Buddhist conception of value is developed using Christine Korsgaard’s Kantian analysis of the distinction between intrinsic/extrinsic value and means/ends value.
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Volume 23, 2016
Buddhism, the Internet, and Digital Media: The Pixel in the Lotus. Edited by Gregory Price Grieve and Daniel Veidlinger. New York: Routledge, 2015, viii + 232 pages, ISBN 978-0-415-72166-0 (hardback), US$145.00.
Reviewed by Maria Sharapan
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Volume 22, 2015
The Eco-Buddhism of Marie Byles
Peggy James
University of Tasmania
Marie Beuzeville Byles (1900–1979) was a key figure in the historical development of Buddhism in Australia, and the nation’s conservation movement. From the 1940s she began to develop an eco-Buddhist worldview and Buddhist environmental ethic that she applied in her day-to-day conservation activities and articulated over the course of four books on Buddhism and dozens of published articles. She is recognized in Australia for her Buddhist environmental thought, the influence that her ideas had in a key environmental debate of her day, and her international profile as a Buddhist. Most histories of modern eco-Buddhism, however, do not mention Byles’s work, and there has thus far been little scholarly analysis of her writings. This paper examines Byles’s eco-Buddhist ideas and activities in detail, and assesses the historical significance of her contribution.
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ISSN 1076-9005
Volume 22, 2015
Critical Buddhism: Engaging with Modern Japanese Buddhist Thought. By James Mark Shields. Farnham, Surrey, and Burlington VT: Ashgate, 2011, ISBN: 978-1-4094-1798-9 (hard-back), $119.95.
Reviewed by Ronald S. Green
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Volume 22, 2015
A Love Knowing Nothing: Zen Meets Kierkegaard
Mary Jeanne Larrabee
DePaul University
I present a case for a love that has a wisdom knowing nothing. How this nothing functions underlies what Kierkegaard urges in Works of Love and how Zen compassion moves us to action. In each there is an ethical call to love in action. I investigate how Kierkegaard’s “religiousness B” is a “second immediacy” in relation to God, one springing from a nothing between human and God. This immediacy clarifies what Kierkegaard takes to be the Christian call to love. I draw a parallel between Kierkegaard’s immediacy and the expression of immediacy within a Zen-influenced life, particularly the way in which it calls the Zen practitioner to act toward the specific needs of the person standing before one. In my understanding of both Kierkegaard and Zen life, there is also an ethics of response to the circumstances that put the person in need, such as entrenched poverty or other injustices.
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Volume 20, 2013
Religion and the Making of Modern East Asia. By Thomas David DuBois. Cambridge: Cambridge University Press, 2011, xii+ 259 pages, ISBN 987-1107400405 (paperback), ISBN 978-1107008090 (cloth) $81.00.
Reviewed by Yueh-Mei Lin
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Volume 20, 2013
Mahāyāna Ethics and American Buddhism: Subtle Solutions or Creative Perversions?
Charles S. Prebish
Pennsylvania State University & Utah State University (Emeritus)
“Mahāyāna Ethics and American Buddhism: Subtle Solutions or Creative Perversions?” initially explores the notion of two distinctly different forms of upāya, first presented by Damien Keown in his 1992 volume The Nature of Buddhist Ethics, in which one form of skill-in-means is available only to bodhisattvas prior to stage seven of the bodhisattva’s path and requires adherence to all proper ethical guidelines, while the second form of upāya is applicable to bodhisattvas at stage seven and beyond, and allows them to ignore any and all ethical guidelines in their attempts to alleviate suffering. This distinctly Mahāyāna interpretation of upāya is used to examine the presumably scandalous behavior of Chogyam Trungpa, Rinpoche and Richard Baker, Rōshi, two of the most popular and controversial figures in American Buddhism. The article concludes that we can at least infer that applied in the proper fashion, by accomplished teachers, the activities allowed by upāya do present possibly subtle explanations of seemingly inappropriate behaviors. On the other hand, if abused by less realized beings, we must recognize these acts as merely creative perversions of a noble ethical heritage.
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Volume 20, 2013
Purifying Zen: Watsuji Tetsurō’s Shamon Dōgen. Watsuji Tetsurō, translated by Steve Bein. Honolulu: University of Hawaii Press, 2011, 174 pages; ISBN 978-0824835569 (Paperback), $24.00.
Reviewed by Anton Luis Sevilla
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Volume 19, 2012
Imperial-Way Zen: Ichikawa Hakugen’s Critique and Lingering Questions for Buddhist Ethics. By Christopher Ives. Honolulu: University of Hawai’i Press, 2009, x + 274 pages, ISBN 978-0-8248-3331-2 (hardcover), US $52.00.
Reviewed by Douglas Ober
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Volume 18, 2011
Fathering Your Father: The Zen of Fabrication in Tang Buddhism. By Alan Cole. Berkeley:University of California Press, 2009, xix + 340 pages, ISBN: 8-0520254855 (paperback), US $29.95; ISBN 978-0520254858 (cloth).
Reviewed by Matthew J. Wilhite
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Volume 17, 2010
How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China. By Morten Schlütter. Honolulu: University of Hawai‘i Press, 2008, 289 pages, ISBN: 978-0-8248-3255-1 (cloth), US$48.00.
Reviewed by Jack Meng-Tat Chia
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Volume 14, 2007
The True Dharma Eye: Zen Master Dōgen’s Three Hundred Kōans. Commentary and Verse by John Daido Loori. Translated by Kazuaki Tanahashi and John Daido Loori. Boston: Shambhala, 2005. 472 pages. ISBN 590302427 (cloth).
Reviewed by Gregory Miller
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Volume 13, 2006
Introduction to “Zen Social Ethics: Historical Constraints and Present Prospects”
Taigen Dan Leighton
Institute of Buddhist Studies
This collection of papers is from a panel organized by Chris Ives for the Ethics Section of the American Academy of Religion meeting in Philadelphia in November, 2005. As Chair of that panel I offer this brief introduction. The topic addresses a clear concern, apparent to scholars but also to many practitioners, about the problematic approach to ethics of the Zen Buddhist tradition and the place of ethics in its modern context. One major impetus for this concern is the challenge to Japanese Zen from Brian Victoria in his Zen at War, and the revelation of the active support by eminent Zen figures for Japanese militarism and jingoism before and during World War II. One assumption of these papers is that Zen’s historical ethical failings may be symptomatic of internal problematics in the very structure of Zen philosophy and discourse, perhaps more heightened in its interface with the West and modernity.
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Volume 13, 2006
Zen as a Social Ethics of Responsiveness
T. P. Kasulis
The Ohio State University
One reason traditional Chan or Zen did not develop a comprehensive social ethics is that it arose in an East Asian milieu with axiologies (Confucian, Daoist, and Shintō) already firmly in place. Since these value orientations did not conflict with basic Buddhist principles, Chan/Zen used its praxes and theories of praxis to supplement and enhance, rather than criticize, those indigenous ethical orientations. When we consider the intercultural relevance of Zen ethics today, however, we must examine how its traditional ethical assumptions interface with its Western conversation partners. For example, it is critical that Chan and Zen stress an ethics of responsiveness rather than (as is generally the case of the modern West) one of responsibility. This paper analyzes special philosophical problems arising when one tries to carry Zen moral values without modification into Western contexts.
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Volume 13, 2006
Satori and the Moral Dimension of Enlightenment
Dale S. Wright
Occidental College
This essay addresses the question posed by Brian Victoria’s description of “moral blindness” in twentieth-century Japanese Zen masters by claiming that since Zen monastic training does not include practices of reflection that cultivate the moral dimension of life, skill in this dimension of human character was not considered a fundamental or necessary component of Zen enlightenment. The essay asks what an enlightened moral sensitivity might require, and concludes in challenging the Zen tradition to consider re-engaging the Mahāyāna Buddhist practices of reflection out of which Zen originated in order to assess the possible role of morality in its thought and practice of enlightenment.
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Volume 13, 2006
Wisdom, Compassion, and Zen Social Ethics: the Case of Chinul, Sŏngch’ŏl, and Minjung Buddhism in Korea
Jin Y. Park
American University
This essay examines the possibility of Zen social ethics by contemplating the relationship between wisdom and compassion in two Korean Zen masters, Pojo Chinul and T’oe’ong Sŏngch’ŏl. Unlike the common assumption that wisdom and compassion naturally facilitate each other in Zen practice, I contend that in both Chinul and Sŏngch’ŏl, they are in a relationship of tension rather than harmony and that such a tension provides a ground for Zen social ethics. In this context the Minjung Buddhist movement in contemporary Korea is discussed as an example of Zen social activism that makes visible the social dimension of Zen philosophy and practice.
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Volume 13, 2006
Not Buying into Words and Letters: Zen, Ideology, and Prophetic Critique
Christopher Ives
Stonehill College
Judging from the active participation of Zen leaders and institutions in modern Japanese imperialism, one might conclude that by its very nature Zen succumbs easily to ideological co-optation. Several facets of Zen epistemology and institutional history support this conclusion. At the same time, a close examination of Zen theory and praxis indicates that the tradition does possess resources for resisting dominant ideologies and engaging in ideology critique.
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Volume 13, 2006
Saving Zen From Moral Ineptitude: A Response to
Zen Social Ethics: Historical Constraints and Present Prospects
John C. Maraldo
University of North Florida
The four articles on the historical constraints and present prospects of a Zen social ethics are ethical essays in an exemplary sense: although they reflect on what Zen social ethics actually is or has been, their primary concern is with what a Zen social ethics could be or should be. Insofar as the papers are descriptive, they describe a lack or a failure of ethics in the Zen tradition, the failure for example to avert complicity in Japanese militarism and the suffering caused from it. Even where they point to ethical resources within the Zen tradition they do so in the awareness that such resources were not explored, much less utilized, in the past. Yet…
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Volume 13, 2006
Eihei Dōgen – Mystical Realist. Revised, 3rd edition. By Hee-jin Kim. Boston: Wisdom Publications, 2004. 320 pages. Paperback. ISBN 0861713761.
Reviewed by M. T. Jarvis
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Volume 13, 2006
Zen Sand: The Book of Capping Phrases for Kōan Practice. Compiled, translated, and annotated by Victor Sōgen Hori. Honolulu: University of Hawai’i Press, 2003, 764 pages, ISBN: 0-8248-2284-6 (cloth), US $44.00.
Reviewed by Jiang Wu
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Volume 12, 2005
What’s Compassion Got to Do with It? Determinants of Zen Social Ethics in Japan
Christopher Ives
Stonehill College
Judging from pronouncements by contemporary Engaged Buddhists, one might conclude that historical expressions of Zen social ethics have rested on the foundation of compassion and the precepts. The de facto systems of social ethics in Japanese Zen, however, have been shaped largely by other epistemological, sociological, and historical factors, and compassion should best be understood as a “theological virtue” that historically has gained specificity from those other factors.
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Volume 12, 2005
The Other Side of Zen: A Social History of Sōtō Zen Buddhism in Tokugawa Japan.By Duncan Ryūken Williams. Princeton: Princeton University Press, 2005. xiv + 241 pages. ISBN: 0-691-11928-7.
Reviewed by Steven Heine
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Volume 12, 2005
The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. 228 pages. Paperback. ISBN 0861713664.
Reviewed by Dan Arnold
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Volume 12, 2005
Zen Buddhism and Environmental Ethics. By Simon P. James. Hampshire, UK: Ashgate, 2004. 142 pages. ISBN: 0754613674.
Reviewed by Eric Sean Nelson
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Volume 11, 2004
Zig Zag Zen: Buddhism and Psychedelics. Edited by Allan Hunt Badiner and Alex Grey. Preface by Huston Smith. Foreword by Stephen Batchelor. San Francisco: Chronicle Books, 2002. 238 pages. Cloth. ISBN 0-8118-3286-4.
Reviewed by Geoffrey Redmond
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Volume 11, 2004
Zen War Stories. By Brian Daizen Victoria. London and New York: RoutledgeCurzon, 2003. Pp. 268+xviii. Paperback. ISBN: 0700715800.
Reviewed by David Loy
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Volume 10, 2003
Philosophers of Nothingness: an Essay on the Kyoto School. By James W. Heisig. Honolulu: University of Hawai’i Press, 2001. Pp. xi + 380. ISBN 0-8248-2480-6 (paperback), US $21.95 + 305 pages, ISBN 0-86171-307-9 (paperback), US $34.95.
Reviewed by Diana L. Pasulka
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Volume 7, 2000
The Zen Works of Stonehouse: Poems and Talks of a Fourteenth-Century Chinese Hermit. Translated by Red Pine. San Francisco: Mercury House, 1999, xvi + 231 pages, ISBN: 1–56279–101–X, US $14.95.
Reviewed by Eric Reinders
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Volume 4 1997
Masao Abe, Zen Buddhism, and Social Ethics
Daniel Palmer
Purdue University
As the discourse in the West comes to focus more upon social issues, any form of understanding that is to remain alive must be able to respond to such concerns. If Western Buddhism is to survive it must illustrate how it can address these issues. I will argue that Abe recognizes that this has been an area in which Buddhism has been traditionally deficient, but that by reinterpreting several key Buddhist concepts Abe offers a new paradigm of Buddhism that does allow for the possibility of social critique while still retaining the essential insights of traditional Zen Buddhism. In the first section of the paper I will develop the specific nature of the criticisms in relation to the traditional understanding of Buddhist doctrine. In the second section I will show how Abe’s transvaluation of Zen Buddhism in light of his dialogical hermeneutic takes account of these criticisms and develops the resources within Zen thought to deal with them.
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Volume 6, 1999
Philosophical Meditations on Zen Buddhism. By Dale S. Wright. Cambridge: Cambridge University Press, 1998, ISBN: 0-521-59010-8, US $53.95.
Reviewed by Steven Heine
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Volume 5 1998
The Zen Poetry Of Dōgen: Verses from the Mountain of Eternal Peace. By Steven Heine. Boston: Charles E. Tuttle Co. Inc., 1997, viii + 183 pages, ISBN: 0-8048-3107-6, US $14.95.
Reviewed by Taigen Dan Leighton
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Volume 5 1998
Zen in Medieval Vietnam: A Study and Translation of the Thien Uyen Tap Anh. By Cuong Tu Nguyen. Honolulu: University of Hawai’i Press, 1997, 488 pages, ISBN 0-8248-1948-9, US$55.00.
Reviewed by Peter C. Phan
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Volume 5 1998
Zen at War. By Brian (Daizen) A. Victoria. New York & Tokyo: Weatherhill, 1997, xii + 228 pages, ISBN 0-8348-0405-0, $19.95.
Reviewed by Fabio Rambelli
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Volume 5 1998
The Heart of Being: Moral and Ethical Teachings of Zen Buddhism. By John Daido Loori. Boston: Charles E.Tuttle, 1996, 267 pages, ISBN0-8048-3078-9, $16.95.
Reviewed by Damien Keown
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Volume 4 1997
Le Guide du Zen. By Eric Rommeluere. Paris: Editions Le Livre de Poche, Collection les Guides Selene, 1997, 315 pages, ISBN: 2-253-17003-8, FF 79.
Reviewed By Alioune Kone-el-adji
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Volume 4 1997
Instructions to the Cook: A Zen Master’s Lessons in Living a Life That Matters. By Bernard Glassman and Rick Fields. New York: Bell Tower, 1996, ix, 171 pages, ISBN 0-517-70377-7 (cloth), $20.00.
Reviewed by Duncan Ryuuken Williams
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Volume 4 1997
The Social Self in Zen and American Pragmatism. By Steve Odin. Albany: State University of New York Press, 1996. Pp. xvi, 482. ISBN: 0-7914-2492-8 (paperback), $24.95.
Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought. By Newman Robert Glass. Atlanta, Ga.: Scholars Press, 1995. Pp. ix, 146. ISBN: 0-7885-0080-5 (cloth), $38.95; ISBN: 0-7885-0081-3 (paperback), $25.95.
Reviewed by Steven Heine
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Volume 3 1996
Zen and the Way of the Sword: Arming the Samurai Psyche. By Winston L. King. New York and Oxford: Oxford University Press, 1993, 265 pages, $10.95 (paper).
Reviewed by Charles B. Jones
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Volume 2 1995
Judeo-Christian and Buddhist Justice
Winston King
Vanderbilt University
This article compares and contrasts the traditional Judeo-Christian and Buddhist notions of justice. It begins with an examination of some traditional biblical resources, such as the Job story, and moves ahead to trace Buddhist ideas about justice as developed in the Pāli Canon. In the Conclusion, more recent Buddhist considerations are developed, such as those found in Zen and in modern socially engaged Buddhism.
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An online journal of Buddhist scholarship
