The transformations Buddhism has been undergoing in the modern age have inspired much research over the last decade. The main focus of attention has been the phenomenon known as Buddhist modernism, which is defined as a conscious attempt to adjust Buddhist teachings and practices in conformity with the modern norms of rationality, science, or gender equality. This book advances research on Buddhist modernism by attempting to clarify the highly diverse ways in which Buddhist faith, thought, and practice have developed in the modern age, both in Buddhist heartlands in Asia and in the West. It presents a collection of case studies that, taken together, demonstrate how Buddhist traditions interact with modern phenomena such as colonialism and militarism, the market economy, global interconnectedness, the institutionalization of gender equality, and recent historical events such as de-industrialization and the socio-cultural crisis in post-Soviet Buddhist areas. This volume shows how the (re)invention of traditions constitutes an important pathway in the development of Buddhist modernities and emphasizes the pluralistic diversity of these forms in different settings.

The transformations Buddhism has been undergoing in the modern age have inspired much research over the last decade. The main focus of attention has been the phenomenon known as Buddhist modernism, which is defined as a conscious attempt to adjust Buddhist teachings and practices in conformity with the modern norms of rationality, science, or gender equality. This book advances research on Buddhist modernism by attempting to clarify the highly diverse ways in which Buddhist faith, thought, and practice have developed in the modern age, both in Buddhist heartlands in Asia and in the West. It presents a collection of case studies that, taken together, demonstrate how Buddhist traditions interact with modern phenomena such as colonialism and militarism, the market economy, global interconnectedness, the institutionalization of gender equality, and recent historical events such as de-industrialization and the socio-cultural crisis in post-Soviet Buddhist areas. This volume shows how the (re)invention of traditions constitutes an important pathway in the development of Buddhist modernities and emphasizes the pluralistic diversity of these forms in different settings.

The period spanning the 1880s to 1945 was a crucially important formative time for Korea, during which understandings of modernity were largely shaped by the images of Korea's neighbours to the east, west and north. China, Japan and Russia represented at some moments modern threats, but also denoted a range of alternative modernity possibilities, and ultimately provided a model for Korea's pre-colonial and colonial modernity. This book explores the way in which modern Korea perceived its geographic neighbours from the 1890s until 1945. It shows that Korea's modern nationalism was at the same time internationalist in its orientation, as the vision of Korea's ideal place in the world and brighter national future was often linked to the examples (positive and negative), threats (perceived and real) and allies abroad. Exploring the importance of the international knowledge and experience for the formation of the Korean nationalist paradigms, it offers nuance to the existing picture of the international connections and environment of the Korean national movements. It shows that the picture of Japan inside the anti-Japanese independence movement of the colonial period was more complicated than simple hatred of the invaders: modern achievements of Japan were admired even by anti-colonial nationalists as a possible model for Korea. The book also demonstrates the extent to which Chinese and Soviet revolutions influenced the thinking of modern Korean intellectuals across the whole ideological spectrum. Introducing new sources presented in English for the first time, and including themes such as race and ethnicity, global revolution, and gender, this book will be of great interest to students and scholars of Korean, East Asian and Russian history, as well as historians of the colonial/modern era more generally.

It is generally accepted in the West that Buddhism is a 'peaceful' religion. The Western public tends to assume that the doctrinal rejection of violence in Buddhism would make Buddhist pacifists, and often expects Buddhist societies or individual Asian Buddhists to conform to the modern Western standards of 'peaceful' behavior. This stereotype - which may well be termed 'positive Orientalism,' since it is based on assumption that an 'Oriental' religion would be more faithful to its original non-violent teachings than Western Christianity - has been periodically challenged by enthusiastic acquiescence by monastic Buddhism to the most brutal sorts of warfare. This volume demolishes this stereotype, and produces instead a coherent, nuanced account on the modern Buddhist attitudes towards violence and warfare, which take into consideration both doctrinal logic of Buddhism and the socio-political situation in Asian Buddhist societies. The chapters in this book offer a deeper analysis of 'Buddhist militarism' and Buddhist attitudes towards violence than previous volumes, grounded in an awareness of Buddhist doctrines and the recent history of nationalism, as well as the role Buddhism plays in constructions of national identity. The international team of contributors includes scholars from Thailand, Japan, and Korea.

The period spanning the 1880s to 1945 was a crucially important formative time for Korea, during which understandings of modernity were largely shaped by the images of Korea's neighbours to the east, west and north. China, Japan and Russia represented at some moments modern threats, but also denoted a range of alternative modernity possibilities, and ultimately provided a model for Korea's pre-colonial and colonial modernity. This book explores the way in which modern Korea perceived its geographic neighbours from the 1890s until 1945. It shows that Korea's modern nationalism was at the same time internationalist in its orientation, as the vision of Korea's ideal place in the world and brighter national future was often linked to the examples (positive and negative), threats (perceived and real) and allies abroad. Exploring the importance of the international knowledge and experience for the formation of the Korean nationalist paradigms, it offers nuance to the existing picture of the international connections and environment of the Korean national movements. It shows that the picture of Japan inside the anti-Japanese independence movement of the colonial period was more complicated than simple hatred of the invaders: modern achievements of Japan were admired even by anti-colonial nationalists as a possible model for Korea. The book also demonstrates the extent to which Chinese and Soviet revolutions influenced the thinking of modern Korean intellectuals across the whole ideological spectrum. Introducing new sources presented in English for the first time, and including themes such as race and ethnicity, global revolution, and gender, this book will be of great interest to students and scholars of Korean, East Asian and Russian history, as well as historians of the colonial/modern era more generally.

It is generally accepted in the West that Buddhism is a 'peaceful' religion. The Western public tends to assume that the doctrinal rejection of violence in Buddhism would make Buddhist pacifists, and often expects Buddhist societies or individual Asian Buddhists to conform to the modern Western standards of 'peaceful' behavior. This stereotype - which may well be termed 'positive Orientalism,' since it is based on assumption that an 'Oriental' religion would be more faithful to its original non-violent teachings than Western Christianity - has been periodically challenged by enthusiastic acquiescence by monastic Buddhism to the most brutal sorts of warfare. This volume demolishes this stereotype, and produces instead a coherent, nuanced account on the modern Buddhist attitudes towards violence and warfare, which take into consideration both doctrinal logic of Buddhism and the socio-political situation in Asian Buddhist societies. The chapters in this book offer a deeper analysis of 'Buddhist militarism' and Buddhist attitudes towards violence than previous volumes, grounded in an awareness of Buddhist doctrines and the recent history of nationalism, as well as the role Buddhism plays in constructions of national identity. The international team of contributors includes scholars from Thailand, Japan, and Korea.