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The vast majority of books on Buddhism describe the Buddha using the word enlightened, rather than awakened. This bias has resulted in Buddhism becoming generally perceived as the eponymous religion of enlightenment. Beyond Enlightenment is a sophisticated study of some of the underlying assumptions involved in the study of Buddhism (especially, but not exclusively, in the West). It investigates the tendency of most scholars to ground their study of Buddhism in these particular assumptions about the Buddha's enlightenment and a particular understanding of religion, which is traced back through Western orientalists to the Enlightenment and the Protestant Reformation. Placing a distinct emphasis on Indian Buddhism, Richard Cohen adeptly creates a work that will appeal to those with an interest in Buddhism and India and also scholars of religion and history.
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This is the first of two volumes examining some "original features" of late medieval Italy compared to the European reality of the time (the second volume of this collection is curated by Federica Cengarle). On this subject, two conferences have been held, whose proceedings have been published. The first conference, held in October 2000, tried to offer an account, in an introductory section, of the long-term environmental frameworks within which the path of Italian society is inscribed: the rural landscape and the framework of urban settlements, without forgetting, in one and in the another case, the legacy of the Roman world. The second conference, on the other hand - held in the autumn of 2002 - aimed to consider aspects of the history of culture and political ideologies, mentality, religious life, but also the history of techniques.
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"During the years when I lectured on psychology at University College, London, and at the Claremont College of Graduate Studies, I took particular pleasure in my courses in the Comparative and Psychological Study of Religions, because in my own youth there had been conflicts in this field. I had now a legitimate reason for gathering data bearing on this subject, for interviewing religious personages, and even for making extensive journeys in order to experience at first hand the "feel" of religions other than the forms of Christianity in which I chanced to have been raised. At this time my acquaintance with cults outside the Christian sects amounted only to such contacts as may befall a traveler in India, Ceylon, and China, plus initiation into some mystical cults in London and Paris. My trips motivated by the deliberate intention of investigating religious phenomena and experiencing religious influences at first hand may be said to have begun in 1947. In that and subsequent years they included Iran, Iraq, India, Ceylon, Japan, Burma, Nepal, and Thailand. In my study of religious personages and religious communities, my primary purpose was to equip myself better to teach my university classes. My second was to see whether there existed anywhere any metaphysical system to which a scientifically cautious but open-minded thinker could give adherence without substantial reservations. My third was to assess the claims made by certain schools to possess valid techniques more effective than we have in the west for improving one's mental, volitional, and emotional capabilities. My procedure was to discuss with authorities and pundits the evidence on which they based their beliefs, to experiment with methods which they claimed to be conducive to enlightenment, and to submit myself to such disciplines as they imposed, including exercises maintaining uncomfortable postures, abstinence from food or sleep, and full participation in the monkish life with residence in ashram or monastery"--Preface. (PsycINFO Database Record (c) 2010 APA, all rights reserved).
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"This concluding volume of the Future of the Religious Past series approaches contemporary religion through the lens of practice: the rituals, performances, devotions, and everyday acts through which humans do religion. In spite of predictions about the inevitability of secularism, religion in the twenty-first century remains stubbornly resilient, and Gestures: The Study of Religion as Practice offers a new vantage point from which to see the religious as a category shaped and reshaped by modernity, and to encounter religion not as something bounded by doctrines and sacred texts, but as lived experience. Twenty-four globally based scholars look to practice to examine such diverse phenomena as human rights, memory, martyrdom, dress and fashion, colonial legacies, blasphemy, mass political action, and the future of secularism"--
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