Reacting to nineteenth-century forces of colonialism and globalization, Buddhist reformers across Asia strove to modernize Buddhist teachings, practices, and institutions. “Buddhist modernism” was typically characterized by disbelief in the supernatural, rejection of ritual, deinstitutionalization, and egalitarianism. The Revolution of Buddhist Modernism provides an account of the upheaval that took place within the world of Japanese Jōdo Shin (True Pure Land) Buddhism when scholar-priest Kiyozawa Manshi (1863–1903) initiated modernist reforms. Kiyozawa and his disciples, especially Soga Ryōjin and Kaneko Daiei, reenvisioned Pure Land teachings as a path to awakening in the present world rather than rebirth in a faraway Pure Land after death. This doctrinal reinterpretation led to a range of revolutionary institutional reforms, including new experiential methods of Buddhist studies, democratization of sect institutions, and enhanced cooperation with Japan’s imperialist state. By combining intellectual history with institutional history, The Revolution of Buddhist Modernism reveals deep connections between Buddhist thought, Buddhist institutions, and national and global politics. It tracks the chaotic, fascinating history by which modernist Buddhist ideas came to be grounded in Buddhist institutions and authoritative for Buddhist communities, offering readers a compelling, ground-level view of Buddhist modernism—and traditionalism—in action.

Japan was the first Asian nation to face the full impact of modernity. Like the rest of Japanese society, Buddhist institutions, individuals, and thought were drawn into the dynamics of confronting the modern age. Japanese Buddhism had to face multiple challenges, but it also contributed to modern Japanese society in numerous ways. Buddhism and Modernity: Sources from Nineteenth-Century Japan makes accessible the voices of Japanese Buddhists during the early phase of high modernity. The volume offers original translations of key texts—many available for the first time in English—by central actors in Japan’s transition to the modern era, including the works of Inoue Enryō, Gesshō, Hara Tanzan, Shimaji Mokurai, Kiyozawa Manshi, Murakami Senshō, Tanaka Chigaku, and Shaku Sōen. All of these writers are well recognized by Buddhist studies scholars and Japanese historians but have drawn little attention elsewhere; this stands in marked contrast to the reception of Japanese Buddhism since D. T. Suzuki, the towering figure of Japanese Zen in the first half of the twentieth century. The present book fills the chronological gap between the premodern era and the twentieth century by focusing on the crucial transition period of the nineteenth century. Issues central to the interaction of Japanese Buddhism with modernity inform the five major parts of the work: sectarian reform, the nation, science and philosophy, social reform, and Japan and Asia. Throughout the chapters, the globally entangled dimension—both in relation to the West, especially the direct and indirect impact of Christianity, and to Buddhist Asia—is of great importance. The Introduction emphasizes not only how Japanese Buddhism was part of a broader, globally shared reaction of religions to the specific challenges of modernity, but also goes into great detail in laying out the specifics of the Japanese case.

Buddhism in the Modern World explores the challenges faced by Buddhism today, the distinctive forms that it has taken and the individuals and movements that have shaped it. Part One discusses the modern history of Buddhism in different geographical regions, from Southeast Asia to North America. Part Two examines key themes including globalization, gender issues, and the ways in which Buddhism has confronted modernity, science, popular culture and national politics. Each chapter is written by a distinguished scholar in the field and includes photographs, summaries, discussion points and suggestions for further reading. The book provides a lively and up-to-date overview that is indispensable for both students and scholars of Buddhism.

The past couple of decades have witnessed Buddhist communities both continuing the modernization of Buddhism and questioning some of its limitations. In this fascinating portrait of a rapidly changing religious landscape, Ann Gleig illuminates the aspirations and struggles of younger North American Buddhists during a period she identifies as a distinct stage in the assimilation of Buddhism to the West. She observes both the emergence of new innovative forms of deinstitutionalized Buddhism that blur the boundaries between the religious and secular, and a revalorization of traditional elements of Buddhism such as ethics and community that were discarded in the modernization process. Based on extensive ethnographic and textual research, the book ranges from mindfulness debates in the Vipassana network to the sex scandals in American Zen, while exploring issues around racial diversity and social justice, the impact of new technologies, and generational differences between baby boomer, Gen X, and millennial teachers.

In this book, David McMahan charts the development of modern Buddhism. He presents modern Buddhism as a complex historical process constituted by a variety of responses to some of the most important concerns of the modern era.

Against Harmony traces the history of progressive and radical experiments in Japanese Buddhist thought and practice, from the mid-Meiji period through the early Showa. Perhaps the two best representations of progressive Buddhism during this time were the New Buddhist Fellowship (1899-1915) and the Youth League for Revitalizing Buddhism (1931-1936), both non-sectarian, lay movements well-versed in both classical Buddhist texts and Western philosophy and religion. Their work effectively collapsed commonly held distinctions between religion, philosophy, ethics, politics, and economics. Unlike many others of their day, they did not regard the novel forces of modernization as problematic and disruptive, but as opportunities. James Mark Shields examines the intellectual genealogy and alternative visions of progressive and radical Buddhism in the decades leading up to the Pacific War. Exposing the variety in the conceptions and manifestations of progress, reform, and modernity in this period, he outlines their important implications for postwar and contemporary Buddhism in Japan and elsewhere.

Insight meditation, which claims to offer practitioners a chance to escape all suffering by perceiving the true nature of reality, is one of the most popular forms of meditation today. The Theravada Buddhist cultures of South and Southeast Asia often see it as the Buddha’s most important gift to humanity. In the first book to examine how this practice came to play such a dominant—and relatively recent—role in Buddhism, Erik Braun takes readers to Burma, revealing that Burmese Buddhists in the colonial period were pioneers in making insight meditation indispensable to modern Buddhism. Braun focuses on the Burmese monk Ledi Sayadaw, a pivotal architect of modern insight meditation, and explores Ledi’s popularization of the study of crucial Buddhist philosophical texts in the early twentieth century. By promoting the study of such abstruse texts, Braun shows, Ledi was able to standardize and simplify meditation methods and make them widely accessible—in part to protect Buddhism in Burma after the British takeover in 1885. Braun also addresses the question of what really constitutes the “modern” in colonial and postcolonial forms of Buddhism, arguing that the emergence of this type of meditation was caused by precolonial factors in Burmese culture as well as the disruptive forces of the colonial era. Offering a readable narrative of the life and legacy of one of modern Buddhism’s most important figures, The Birth of Insight provides an original account of the development of mass meditation.

Anarchy in the Pure Land investigates the twentieth-century reinvention of the cult of Maitreya, the future Buddha, conceived by the reformer Taixu and promoted by the Chinese Buddhist reform movement. The cult presents an apparent anomaly: It shows precisely the kind of concern for ritual, supernatural beings, and the afterlife that the reformers supposedly rejected in the name of "modernity." This book shows that, rather than a concession to tradition, the reimagining of ideas and practices associated with Maitreya was an important site for formulating a Buddhist vision of modernity. Justin Ritzinger argues that the cult of Maitreya represents an attempt to articulate a new constellation of values, integrating novel understandings of the good, clustered around modern visions of utopia, with the central Buddhist goal of Buddhahood. In Part One he traces the roots of this constellation to Taixu's youthful career as an anarchist. Part Two examines its articulation in the Maitreya School's theology and its social development from its inception to World War II. Part Three looks at its subsequent decline and contemporary legacy within and beyond orthodox Buddhism. Through these investigations, Anarchy in the Pure Land develops a new framework for alternative understandings of modernity in Buddhism.

"A provocative essay challenging the idea of Buddhist exceptionalism, from one of the world's most widely respected philosophers and writers on Buddhism and science. Buddhism has become a uniquely favored religion in our modern age. A burgeoning number of books extol the scientifically proven benefits of meditation and mindfulness for everything ranging from business to romance. There are conferences, courses, and celebrities promoting the notion that Buddhism is spirituality for the rational; compatible with cutting-edge science; indeed, "a science of the mind." In this provocative book, Evan Thompson argues that this representation of Buddhism is false. In lucid and entertaining prose, Thompson dives deep into both Western and Buddhist philosophy to explain how the goals of science and religion are fundamentally different. Efforts to seek their unification are wrongheaded and promote mistaken ideas of both. He suggests cosmopolitanism instead, a worldview with deep roots in both Eastern and Western traditions. Smart, sympathetic, and intellectually ambitious, this book is a must-read for anyone interested in Buddhism's place in our world today."--Provided by publisher.