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The vast majority of books on Buddhism describe the Buddha using the word enlightened, rather than awakened. This bias has resulted in Buddhism becoming generally perceived as the eponymous religion of enlightenment.
Beyond Enlightenment is a sophisticated study of some of the underlying assumptions involved in the study of Buddhism (especially, but not exclusively, in the West). It investigates the tendency of most scholars to ground their study of Buddhism in these particular assumptions about the Buddha’s enlightenment and a particular understanding of religion, which is traced back through Western orientalists to the Enlightenment and the Protestant Reformation.
Placing a distinct emphasis on Indian Buddhism, Richard Cohen adeptly creates a work that will appeal to those with an interest in Buddhism and India and also scholars of religion and history.
- Sales Rank: #4642067 in Books
- Published on: 2006-06-15
- Released on: 2009-04-21
- Original language: English
- Number of items: 1
- Dimensions: 11.00" h x .58" w x 8.50" l, .80 pounds
- Binding: Paperback
- 256 pages
Review
'This book has ambitious scope, it explores and�critiques Western notions of enlightenment that have structured the study of Buddhism.'
�- Nayanjot Lahiri, Professor of History, Delhi University, India
About the Author
Richard S. Cohen is Associate Professor of South Asian Religious Literatures at the University of California, San Diego. This is his first book, though he has published numerous articles in such venues as the Journal of the American Academy of Religion and History of Religions. He is now working on a study of Buddhism and counterculture.
Most helpful customer reviews
16 of 22 people found the following review helpful.
Not worth the time
By A reader
This book has some interesting dimensions but seems to get a little lost in a tangle of overextended academic theories and a tendency to grossly overstate points.
The author makes the valid point that we must be careful about applying our concepts of what is "Buddhist" retroactively onto far removed times, places and people. But for all of his sensitivities to such things, he is strangely overdeterministic at times. For instance, he hypostatizes that because the Zen "rhetoric of immediacy" has been "enlisted in nativist, nationalist, militarist and sectarian purposes," anyone whose value system has been "informed" by Zen Buddhism is "an unwitting tool of medieval Japanese media-moguls just as certainly as the kid who thinks that he is merely obeying his thirst when he buys a Sprite." Uh, really? Does he not consider that some people simply happen to find a rhetoric of immediacy useful in their lives (and others happen to genuinely enjoy Sprite)?
This tendency to overstate points riddles the whole book. To give another example, he quarrels with the idea that the Ajanta caves should be construed as primarily Buddhist (or Bauddha, as he prefers) because Hindus utilized them for other purposed in the 19th century. Taking it a bit far, I would say.
Cohen says that he finds the Dalai Lama's assertion "there is every reason to appreciate and respect all forms of spiritual practice" to be "no less disturbing" than Tom Delay's statement to a group of Christian supremacists that "only Christianity offers a comprehensive worldview that covers all areas of life and though, every aspect of creation. Only Christianity offers a way to live in response to the realities that we find in this world--only Christianity." Really, he finds equivalence there? I understand his underlying point, but once again he way overstates it.
Cohen does do a good job comparing the claims of both Goenka and Richard Hayes to have distilled "what the Buddha really" taught, skewering their presumptions rather delightfully. But no sooner has Cohen finished this chapter than he obnoxiously proposes his own (rather incoherent) new and improved moral philosophy in the last chapter of the book. Thanks, but no thanks.
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