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Wars have played a momentous role in shaping the course of human history. The ever-present specter of conflict has made it an enduring topic of interest in popular culture, and many movies, from Hollywood blockbusters to independent films, have sought to show the complexities and horrors of war on-screen. In The Philosophy of War Films, David LaRocca compiles a series of essays by prominent scholars that examine the impact of representing war in film and the influence that cinematic images of battle have on human consciousness, belief, and action. The contributors explore a variety of topics, including the aesthetics of war as portrayed on-screen, the effect war has on personal identity, and the ethical problems presented by war. Drawing upon analyses of iconic and critically acclaimed war films such as Saving Private Ryan (1998), The Thin Red Line (1998), Rescue Dawn (2006), Restrepo (2010), and Zero Dark Thirty (2012), this volume's examination of the genre creates new ways of thinking about the philosophy of war. A fascinating look at the manner in which combat and its aftermath are depicted cinematically, The Philosophy of War Films is a timely and engaging read for any philosopher, filmmaker, reader, or viewer who desires a deeper understanding of war and its representation in popular culture.
In Purifying the Land of the Pure, Farahnaz Ispahani analyzes Pakistan's policies towards its religious minority populations, both Muslim and non-Muslim, since independence in 1947.
Reporter Maggie Seline writes an explosive book that offers a controversial solution to the Middle East crisis. During a live radio interview, she is kidnapped, and her disappearance sets in motion a worldwide women's march toward Jerusalem that threatens the status quo and parallels a frantic race to possess ancient talismans.
The landscapes of Tibet, Nepal, and Bhutan are filled with holy places. Some are of natural origin -- summits, rivers and lakes, caves, or forest sanctuaries. Others are consecrated by religious practice -- shrines, temples, monasteries, or burial grounds. The holy sites of the Himalaya unite faith and geography to produce some of the most sublime places on Earth. In Land of Pure Vision, David Zurick draws from his thirty-five years of experience as a geographer, photographer, and explorer of the Himalaya, combining scholarship and art to capture divine landscapes undergoing profound change. The stunning photographs featured in this volume cover the full geographical reach of the region, from the high plateaus of the western Himalaya to the rugged gorges of Tibet's eastern borderlands, from the icy summits of the north to the subtropical southern foothills. Some sites exist in isolation, with intact natural environments and cultural monuments. Others display the tension between the ancient, sacred character of a place and the indifferent course of the modern world. Land of Pure Vision explores how the religious practices of Tibetan Buddhism, Hinduism, and shamanism interweave holy sites into a cohesive landscape of transcendent beauty and inspiration. It portrays a world of mystery, magic, and beauty, where the human spirit is in synchronicity with natural forces. Beyond elegy, this beautifully illustrated book is a visual ethnography of people and place.
For close to a thousand years Amida’s Pure Land, a paradise of perfect ease and equality, was the most powerful image of shared happiness circulating in the Japanese imagination. In the late nineteenth century, some Buddhist thinkers sought to reinterpret the Pure Land in ways that would allow it speak to modern Japan. Their efforts succeeded in ways they could not have predicted. During the war years, economist Kawakami Hajime, philosopher Miki Kiyoshi, and historian Ienaga Saburō—left-leaning thinkers with no special training in doctrinal studies and no strong connection to any Buddhist institution—seized upon modernized images of Shinran in exile and a transcendent Western Paradise to resist the demands of a state that was bearing down on its citizens with increasing force. Pure Land, Real World treats the religious thought of these three major figures in English for the first time. Kawakami turned to religion after being imprisoned for his involvement with the Japanese Communist Party, borrowing the Shinshū image of the two truths to assert that Buddhist law and Marxist social science should reinforce each other, like the two wings of a bird. Miki, a member of the Kyoto School who went from prison to the crown prince’s think tank and back again, identified Shinran’s religion as belonging to the proletariat: For him, following Shinran and working toward building a buddha land on earth were akin to realizing social revolution. And Ienaga’s understanding of the Pure Land—as the crystallization of a logic of negation that undermined every real power structure—fueled his battle against the state censorship system, just as he believed it had enabled Shinran to confront the world’s suffering head on. Such readings of the Pure Land tradition are idiosyncratic—perhaps even heretical—but they hum with the same vibrancy that characterized medieval Pure Land belief. Innovative and refreshingly accessible, Pure Land, Real World shows that the Pure Land tradition informed twentieth-century Japanese thought in profound and surprising ways and suggests that it might do the same for twenty-first-century thinkers. The critical power of Pure Land utopianism has yet to be exhausted.
Centering Pakistan in a story of transnational Islam stretching from South Asia to the Middle East, Simon Wolfgang Fuchs offers the first in-depth ethnographic history of the intellectual production of Shi'is and their religious competitors in this "Land of the Pure." The notion of Pakistan as the pinnacle of modern global Muslim aspiration forms a crucial component of this story. It has empowered Shi'is, who form about twenty percent of the country's population, to advance alternative conceptions of their religious hierarchy while claiming the support of towering grand ayatollahs in Iran and Iraq. Fuchs shows how popular Pakistani preachers and scholars have boldly tapped into the esoteric potential of Shi'ism, occupying a creative and at times disruptive role as brokers, translators, and self-confident pioneers of contemporary Islamic thought. They have indigenized the Iranian Revolution and formulated their own ideas for fulfilling the original promise of Pakistan. Challenging typical views of Pakistan as a mere Shi'i backwater, Fuchs argues that its complex religious landscape represents how a local, South Asian Islam may open up space for new intellectual contributions to global Islam. Yet religious ideology has also turned Pakistan into a deadly battlefield: sectarian groups since the 1980s have been bent on excluding Shi'is as harmful to their own vision of an exemplary Islamic state.
This is the first introduction to Pureland Buddhism, also called Amida Buddhism. Under-represented in literature, Pureland Buddhism is closely concerned with the relationship between life and death. It is both about going to heaven and about heaven on earth; a thoroughly spiritual form of Buddhism, but also a very practical one because it is a faith that recognizes people's limitations. It is not full of guilt, nor injunctions to be perfect. It is for ordinary people, the sort who make mistakes and weep when sad things happen.
One of the masters of Pure Land Buddhism shows how to have a vision of the Land Sukhavati and its Lord by using the sutra as a manual of visualization.
This book originated at a small and informal workshop held in December of 1992 in Idyllwild, a relatively secluded resort village situated amid forests in the San Jacinto Mountains above Palm Springs in Southern California. Eighteen colleagues from a broad range of disciplines, including biophysics, electrophysiology, neuroanatomy, psychophysics, clinical studies, mathematics and computer vision, discussed 'Large Scale Models of the Brain, ' that is, theories and models that cover a broad range of phenomena, including early and late vision, various memory systems, selective attention, and the neuronal code underlying figure-ground segregation and awareness (for a brief summary of this meeting, see Stevens 1993). The bias in the selection of the speakers toward researchers in the area of visual perception reflects both the academic background of one of the organizers as well as the (relative) more mature status of vision compared with other modalities. This should not be surprising given the emphasis we humans place on'seeing' for orienting ourselves, as well as the intense scrutiny visual processes have received due to their obvious usefullness in military, industrial, and robotic applications. JMD.
With an annotated English translation and critical analysis of the Orgyan-gling gold manuscript of the short Sukhāvativyūha-sūtra Pure Land Buddhism as a whole has received comparatively little attention in Western studies on Buddhism despite the importance of “buddha-fields” (pure lands) for the growth and expression of Mahāyāna Buddhism. In this first religious history of Tibetan Pure Land literature, Georgios Halkias delves into a rich collection of literary, historical, and archaeological sources to highlight important aspects of this neglected pan-Asian Buddhist tradition. He clarifies many of the misconceptions concerning the interpretation of “other-world” soteriology in Indo-Tibetan Buddhism and provides translations of original Tibetan sources from the ninth century to the present that represent exoteric and esoteric doctrines that continue to be cherished by Tibetan Buddhists for their joyful descriptions of the Buddhist path. The book is informed by interviews with Tibetan scholars and Buddhist practitioners and by Halkias’ own participant-observation in Tibetan Pure Land rituals and teachings conducted in Europe and the Indian subcontinent. Divided into three sections, Luminous Bliss shows that Tibetan Pure Land literature exemplifies a synthesis of Mahāyāna sutra-based conceptions with a Vajrayana world-view that fits progressive and sudden approaches to the realization of Pure Land teachings. Part I covers the origins and development of Pure Land in India and the historical circumstances of its adaptation in Tibet and Central Asia. Part II offers an English translation of the short Sukhāvatīvyūha-sūtra (imported from India during the Tibetan Empire) and contains a survey of original Tibetan Pure Land scriptures and meditative techniques from the dGe-lugs-pa, bKa’-brgyud, rNying-ma, and Sa-skya schools of Tibetan Buddhism. Part III introduces some of the most innovative and popular mortuary cycles and practices related to the Tantric cult of Buddha Amitābha and his Pure Land from the Treasure traditions in the bKa’-brgyud and rNying-ma schools. Luminous Bliss locates Pure Land Buddhism at the core of Tibet’s religious heritage and demonstrates how this tradition constitutes an integral part of both Tibetan and East Asian Buddhism.