David McMahan – författare

The scientific study of Buddhist forms of meditation has surged in recent years. Such study has captured the popular imagination, reshaping conceptions of what meditation is and what it can do. Within the lab and now beyond it, people have come to see meditation as a practical matter, a rewiring of the brain or an optimization of consciousness as a means to better health, more fulfilling relationships, and increasing productivity. Often suppressed if not dropped from this pragmatic approach are the beliefs, values, and cosmologies that underpin such practice from the Buddhist point of view. Propelled by the imperatives of empirical practicality, for perhaps the first time in history meditation has shifted from Buddhist monasteries and practice centers to some of the most prominent and powerful modern institutions in the world-hospitals, universities, corporations, and the military-as well as many non-institutional settings. As the contributions to this volume show, as their contexts change, so do the practices, sometimes drastically. New ways of thinking about meditation, ways that profoundly affect millions of lives all over the world, are emerging from its move to these more strictly secular settings.To understand these changes and their effects, the essays in this volume explore the unaddressed complexities in the interrelations between Buddhist history and thought and the scientific study of meditation. The contributors bring philosophical, cultural, historical, and ethnographic perspectives to bear, considering such issues as the philosophical presumptions of practice, the secularization of meditation, the values and goods assumed in clinical approaches, and the sorts of subjects that take shape under the influence of these transformed and transformative practices-all the more powerful for being so often formulated with the authority of scientific discourse.

The scientific study of Buddhist forms of meditation has surged in recent years. Such study has captured the popular imagination, reshaping conceptions of what meditation is and what it can do. Within the lab and now beyond it, people have come to see meditation as a practical matter, a rewiring of the brain or an optimization of consciousness as a means to better health, more fulfilling relationships, and increasing productivity. Often suppressed if not dropped from this pragmatic approach are the beliefs, values, and cosmologies that underpin such practice from the Buddhist point of view. Propelled by the imperatives of empirical practicality, for perhaps the first time in history meditation has shifted from Buddhist monasteries and practice centers to some of the most prominent and powerful modern institutions in the world-hospitals, universities, corporations, and the military-as well as many non-institutional settings. As the contributions to this volume show, as their contexts change, so do the practices, sometimes drastically. New ways of thinking about meditation, ways that profoundly affect millions of lives all over the world, are emerging from its move to these more strictly secular settings.To understand these changes and their effects, the essays in this volume explore the unaddressed complexities in the interrelations between Buddhist history and thought and the scientific study of meditation. The contributors bring philosophical, cultural, historical, and ethnographic perspectives to bear, considering such issues as the philosophical presumptions of practice, the secularization of meditation, the values and goods assumed in clinical approaches, and the sorts of subjects that take shape under the influence of these transformed and transformative practices-all the more powerful for being so often formulated with the authority of scientific discourse.

The scientific study of Buddhist forms of meditation has surged in recent years, capturing the popular imagination and reshaping conceptions of what meditation is and what it can do. For perhaps the first time in history, meditation has shifted from Buddhist monasteries and practice centers to some of the most prominent and powerful modern institutions in the world, as well as non-institutional settings. As their contexts change, so do the practices-sometimes drastically. New ways of thinking about meditation are emerging as it moves toward more secular settings, ways that profoundly affect millions of lives all over the world.To understand these changes and their effects, the essays in this volume explore the unaddressed complexities in the interrelations between Buddhist history and thought and the scientific study of meditation. The contributors bring philosophical, cultural, historical, and ethnographic perspectives to bear, considering such issues as the philosophical presuppositions behind practice, the secularization of meditation, the values and goods assumed in clinical approaches, and the sorts of subjects that take shape under the influence of these transformed and transformative practices-all the more powerful for being so often formulated with the authority of scientific discourse.

The scientific study of Buddhist forms of meditation has surged in recent years, capturing the popular imagination and reshaping conceptions of what meditation is and what it can do. For perhaps the first time in history, meditation has shifted from Buddhist monasteries and practice centers to some of the most prominent and powerful modern institutions in the world, as well as non-institutional settings. As their contexts change, so do the practices-sometimes drastically. New ways of thinking about meditation are emerging as it moves toward more secular settings, ways that profoundly affect millions of lives all over the world.To understand these changes and their effects, the essays in this volume explore the unaddressed complexities in the interrelations between Buddhist history and thought and the scientific study of meditation. The contributors bring philosophical, cultural, historical, and ethnographic perspectives to bear, considering such issues as the philosophical presuppositions behind practice, the secularization of meditation, the values and goods assumed in clinical approaches, and the sorts of subjects that take shape under the influence of these transformed and transformative practices-all the more powerful for being so often formulated with the authority of scientific discourse.

Visual metaphors in a number of Mahayana sutras construct a discourse in which visual perception serves as a model for knowledge and enlightenment. In the Perfection of Wisdom (Prajnaparamita) and other Mahayana literature, immediate access to reality is symbolized by vision and set in opposition to language and conceptual thinking, which are construed as obscuring reality. In addition to its philosophical manifestations, the tension between vision and language also functioned as a strategy of legitimation in the struggle of the early heterodox Mahayana movement for authority and legitimacy. This emphasis on vision also served as a resource for the abundant mythical imagery in Mahayana sutras, imagery that is ritualized in Vajrayana visualization practices. McMahan brings a wide range of literature to bear on this issue, Including a rare analysis of the lavish imagery of the Gandavyuha Sutra in its Indian context. He concludes with a discussion of Indian approaches to visuality in the light of some recent discussions of "ocularcentrism" in the west, inviting scholars to expand the current discussion of vision and its roles in constructing epistemic systems and cultural practices beyond its exclusively European and American focus.

Visual metaphors in a number of Mahayana sutras construct a discourse in which visual perception serves as a model for knowledge and enlightenment. In the Perfection of Wisdom (Prajnaparamita) and other Mahayana literature, immediate access to reality is symbolized by vision and set in opposition to language and conceptual thinking, which are construed as obscuring reality. In addition to its philosophical manifestations, the tension between vision and language also functioned as a strategy of legitimation in the struggle of the early heterodox Mahayana movement for authority and legitimacy. This emphasis on vision also served as a resource for the abundant mythical imagery in Mahayana sutras, imagery that is ritualized in Vajrayana visualization practices. McMahan brings a wide range of literature to bear on this issue, Including a rare analysis of the lavish imagery of the Gandavyuha Sutra in its Indian context. He concludes with a discussion of Indian approaches to visuality in the light of some recent discussions of "ocularcentrism" in the west, inviting scholars to expand the current discussion of vision and its roles in constructing epistemic systems and cultural practices beyond its exclusively European and American focus.

Visual metaphors in a number of Mahayana sutras construct a discourse in which visual perception serves as a model for knowledge and enlightenment. In the Perfection of Wisdom (Prajnaparamita) and other Mahayana literature, immediate access to reality is symbolized by vision and set in opposition to language and conceptual thinking, which are construed as obscuring reality. In addition to its philosophical manifestations, the tension between vision and language also functioned as a strategy of legitimation in the struggle of the early heterodox Mahayana movement for authority and legitimacy. This emphasis on vision also served as a resource for the abundant mythical imagery in Mahayana sutras, imagery that is ritualized in Vajrayana visualization practices. McMahan brings a wide range of literature to bear on this issue, Including a rare analysis of the lavish imagery of the Gandavyuha Sutra in its Indian context. He concludes with a discussion of Indian approaches to visuality in the light of some recent discussions of "ocularcentrism" in the west, inviting scholars to expand the current discussion of vision and its roles in constructing epistemic systems and cultural practices beyond its exclusively European and American focus.