In many ways, Buddhism has become the global religion of the modern world. For its contemporary followers, the ideal of enlightenment promises inner peace and worldly harmony. And whereas other philosophies feel abstract and disembodied, Buddhism offers meditation as a means to realize this ideal. If we could all be as enlightened as Buddhists, some imagine, we could live in a much better world. For some time now, however, this beatific image of Buddhism has been under attack. Scholars and practitioners have criticized it as a Western fantasy that has nothing to do with the actual experiences of Buddhists. Avram Alpert combines personal experience and readings of modern novels to offer another way to understand modern Buddhism. He argues that it represents a rich resource not for attaining perfection but rather for finding meaning and purpose in a chaotic world. Finding unexpected affinities across world literature—Rudyard Kipling in colonial India, Yukio Mishima in postwar Japan, Bessie Head escaping apartheid South Africa—as well as in his own experiences living with Tibetan exiles, Alpert shows how these stories illuminate a world in which suffering is inevitable and total enlightenment is impossible. Yet they also give us access to partial enlightenments: powerful insights that become available when we come to terms with imperfection and stop looking for wholeness. A Partial Enlightenment reveals the moments of personal and social transformation that the inventions of modern Buddhism help make possible.

Isaiah Berlin (1909-97) was recognized as Britain's most distinguished historian of ideas. Many of his essays discussed thinkers of what this book calls the 'long Enlightenment' (from Vico in the eighteenth century to Marx and Mill in the nineteenth, with Machiavelli as a precursor). Yet he is particularly associated with the concept of the 'Counter-Enlightenment', comprising those thinkers (Herder, Hamann, and even Kant) who in Berlin's view reacted against the Enlightenment's naïve rationalism, scientism and progressivism, its assumption that human beings were basically homogeneous and could be rendered happy by the remorseless application of scientific reason. Berlin's 'Counter-Enlightenment' has received critical attention, but no-one has yet analysed the understanding of the Enlightenment on which it rests. Isaiah Berlin and the Enlightenment explores the development of Berlin's conception of the Enlightenment, noting its curious narrowness, its ambivalence, and its indebtedness to a specific German intellectual tradition. Contributors to the book examine his comments on individual writers, showing how they were inflected by his questionable assumptions, and arguing that some of the writers he assigned to the 'Counter-Enlightenment' have closer affinities to the Enlightenment than he recognized. By locating Berlin in the history of Enlightenment studies, this book also makes a contribution to defining the historical place of his work and to evaluating his intellectual legacy.

A renowned poet shares his experience of haiku and its potential to surprise us again and again into a sudden awakening and thus to a deeper sense of what it is to be truly alive. His remarkably refreshing insights have delighted confreres around the world.

How an acceptance of our limitations can lead to a more fulfilling life and a more harmonious society We live in a world oriented toward greatness, one in which we feel compelled to be among the wealthiest, most powerful, and most famous. This book explains why no one truly benefits from this competitive social order, and reveals how another way of life is possible—a good-enough life for all. Avram Alpert shows how our obsession with greatness results in stress and anxiety, damage to our relationships, widespread political and economic inequality, and destruction of the natural world. He describes how to move beyond greatness to create a society in which everyone flourishes. By competing less with each other, each of us can find renewed meaning and purpose, have our material and emotional needs met, and begin to lead more leisurely lives. Alpert makes no false utopian promises, however. Life can never be more than good enough because there will always be accidents and tragedies beyond our control, which is why we must stop dividing the world into winners and losers and ensure that there is a fair share of decency and sufficiency to go around. Visionary and provocative, The Good-Enough Life demonstrates how we can work together to cultivate a good-enough life for all instead of tearing ourselves apart in a race to the top of the social pyramid.

Navigate the transformative potential of the student-teacher relationship with advice and personal stories from two female Buddhist teachers with decades of experience working with spiritual guides. Taking a spiritual path that genuinely transforms our lives is no easy task. It engages the deepest parts of ourselves, and there are many pitfalls and ravines that can carry us away on this sometimes treacherous path. A spiritual guide who is genuine and experienced is vital for navigating such obstacles--someone to give perspective, someone to trust, someone to light the way. The teacher-student relationship has been a core part of Buddhism from the time of the Buddha and his first disciples over 2,500 years ago, and it continues to be central to navigating a spiritual path of meditation and reflection. In this intimate collection of personal stories and advice, Allison Choying Zangmo and Carolyn Kanjuro team up to reflect on their experiences as longtime practitioners of Buddhism, their own unique relationships with their partners who are also their spiritual guides, and to celebrate and uphold the transformative power of the student-teacher relationship. As both students and leaders in their Buddhist communities, Allison and Carolyn share insights into how we can successfully interpret traditional Buddhist understandings of spiritual mentorship for today’s world. From guidance on how to find a teacher to how to face issues of miscommunication and confrontation, Kanjuro and Zangmo help readers consider their own goals and emotional boundaries as a starting point for building a positive new spiritual connection.

A subtle and complex study of the Enlightenment, this book allows us to reflect on how nineteenth- and twentieth-century scholars have constructed our views on eighteenth-century people.

The Enlightenment commitment to reason naturally gave rise to a belief in the perfectibility of man. Influenced by John Locke and Jean-Jacques Rousseau, many eighteenth-century writers argued that the proper education and upbringing breeding could make any man a member of the cultural elite. Yet even in this egalitarian environment, the concept of breeding remained tied to theories of blood lineage, caste distinction, and biological difference. Turning to the works of Locke, Rousseau, Swift, Defoe, and other giants of the British Enlightenment, Jenny Davidson revives the debates that raged over the husbandry of human nature and highlights their critical impact on the development of eugenics, the emergence of fears about biological determinism, and the history of the language itself. Combining rich historical research with a keen sense of story, she links explanations for the physical resemblance between parents and children to larger arguments about culture and society and shows how the threads of this compelling conversation reveal the character of a century. A remarkable intellectual history, Breeding not only recasts the fundamental concerns of the Enlightenment but also uncovers the seeds of thought that bloomed into contemporary notions of human perfectibility.

The Message for the New Millennium presents a vision of Awakening which reveals the human face of the Buddha. It is essential at this moment in our evolution to return to a more realistic perspective of enlightenment. Most seekers cannot relate to the concept of enlightenment for they feel intimidated by the image of the 'flawless' Buddha. Here, The Human Buddha is no longer a spiritual superman who denies natural longings, desires and human imperfections. The Human Buddha is indeed a sensitive being, a child of the Beloved like all of us. The Human Buddha openly acknowledges the gentle and vulnerable quality of his or her heart.

Sight, smell, hearing, taste, and touch—as they were celebrated during the Enlightenment and as they are perceived today. Blindfolding children from birth? Playing a piano made of live cats? Using tobacco to cure drowning? Wearing “flea”-colored clothes? These actions may seem odd to us, but in the eighteenth century, they made perfect sense. As often as we use our senses, we rarely stop to think about their place in history. But perception is not dependent on the body alone. Carolyn Purnell persuasively shows that, while our bodies may not change dramatically, the way we think about the senses and put them to use has been rather different over the ages. Journeying through the past three hundred years, Purnell explores how people used their senses in ways that might shock us now. And perhaps more surprisingly, she shows how many of our own ways of life are a legacy of this earlier time. The Sensational Past focuses on the ways in which small, peculiar, and seemingly unimportant facts open up new ways of thinking about the past. You will explore the sensory worlds of the Enlightenment, learning how people in the past used their senses, understood their bodies, and experienced the rapidly shifting world around them. In this smart and witty work, Purnell reminds us of the value of daily life and the power of the smallest aspects of existence using culinary history, fashion, medicine, music, and many other aspects of Enlightenment life.

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts. Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period. Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between “old” and “new” Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that “original enlightenment thought” represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between “old” and “new” institutions and was particularly characteristic of the medieval period.