'Cruel Theory - Sublime Practice' consists of three parts. Each
part addresses both theoretical and practical dimensions of
Buddhism. Authored individually, each part nonetheless interacts
with the concerns of the others. Those concerns include the
formation of an autonomous subject in the face of Buddhism's
concealment of its ideological force; the possibility of a practice
that thus serves as a theory or science of ideology; the
reconstitution of practice as an organon of authoritative
structures, including controlling social-conceptual
representations; and the perception of Buddhism as the subject of a
historical process. Perhaps the most salient theme running
throughout the book concerns the crucial necessity of transfusing
anemic contemporary Buddhist discourse with the lifeblood of
rigorous, creative thought. Will Buddhism in the twenty-first
century West help fashion a liberated subject? Or will it continue
to be a deceptive mythos spawning subjects who are content to rest
at ease in the thrall of predatory capitalism? The three parts of
'Cruel Theory - Sublime Practice' share a common concern: to push
Buddhism to the brink.
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