Papers by Peter Oldmeadow
Journal of Religious History, Nov 11, 2020
Sarath Amunugama's The Lion's Roar: Anagarika Dharmapala and the Making of Modern Buddhism offers... more Sarath Amunugama's The Lion's Roar: Anagarika Dharmapala and the Making of Modern Buddhism offers a comprehensive yet very readable account of the life and influence of Anagarika Dharmapala (1864-1933). In Sri Lanka, Dharmapala is revered for reviving Sinhalese Buddhism and for restoring Sri Lankan pride during a period of colonial domination. He is also admired for his lifelong struggle to establish Buddhist management of Buddhist sacred sites in India. Scholars of religion have tended to identify Dharmapala as the founder of "Protestant Buddhism," that is to say, of a form of Buddhism heavily influenced by "Protestant" thinking in its doctrines and forms and thus rendered acceptable to the modern mentality. Dharmapala has also been branded as an early proponent of the kind of chauvinistic and nationalistic Buddhism evident in Sri Lanka in the recent conflict between Sinhalese Buddhists and Tamil Hindus. A great merit of Amunugama's book is that it provides a sound basis to arrive at a more complete picture of Dharmapala than has been heretofore possible. The author first locates Dharmapala (born Don David Hewavitarne) in the context of social and economic changes in Sri Lanka during the colonial period, particularly as these relate to the revival of Buddhism in the late nineteenth century. Dharmapala's family belonged to the new merchant class who had prospered through the opening of commercial plantations by the British. Elements of this new nativist elite, with Dharmapala's father at the forefront, formed strong bonds with the Buddhist sangha and laid the foundations for the early Sinhala-Buddhist revival and resistance to missionary influence and colonial paternalism. Although educated in missionary schools (which gave him deep knowledge of Christian scripture and Western thought), Dharmapala was given special instruction in Buddhism and Sinhala language at home. When the Theosophical delegation headed by Madame Blavatsky and Colonel Olcott arrived in Colombo in 1880, the young Dharmapala was present along with his father and uncle to welcome them. (Olcott and Blavatsky publicly adopted the Buddhist faith soon after their arrival in Sri Lanka.) Dharmapala's relationship with the Theosophists and the influence they had on him is an important and very interesting aspect of Amunugama's book. It was Madame Blavatsky who encouraged Dharmapala to master Pali. (He was later instrumental in establishing a department of Pali at Calcutta University.) Blavatsky also encouraged him to make a pilgrimage to Bodhgaya, the site of the Buddha's Great Awakening (mahabodhi) in northern India. The 19-year-old Dharmapala travelled through southern Sri Lanka as Olcott's translator and learnt the art of public speaking and the importance of education and role of the printing press in spreading the message. The importance these aspects assumed in Dharmapala's "mission" is covered in 1
Sydney Studies in Religion, Sep 19, 2008
This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan dia... more This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan diaspora of the 1950s and 60s. Two kinds of related changes have resulted: Tibetan Buddhism itself as understood and practised by Tibetans is changing; and new Westernised forms of Tibetan Buddhism are emerging. These two types of change cannot be entirely separated. This is not surprising since many of the same forces are operational in both cases. Nor is it surprising that these changes have involved Westernisation, since globalisation and Westernisation are difficult to separate. Furthermore, within Tibet itself, Buddhism has been faced by the challenge of communism, a secular ideology of Western origin, based on materialism and on the idea of social progress. Although secularising forces are strong, it cannot be assumed that secularisation, Westernisation and globalisation are necessarily concomitant. As well as exploring some of the changes that are occurring, this paper will consider some of the responses to them. Do the changes promise a rejuvenation of Tibetan Mahayana and Vajrayana Buddhist traditions or do they demonstrate the corrosive effects of the modern world and global forces on a once integral tradition? Are the changes simply a further readaption to changed circumstances? Massive changes were precipitated by the Chinese occupation of Tibet which culminated in the flight of the Dalai Lama and approximately seventy thousand refugees to India in 1959. At this time Tibet was artificially divided between the 'Tibetan Autonomous Region' and parts of four Chinese provinces, and brought under the control of the Chinese. This subordination of Tibet to China was done in name of progress and freedom. The communist regime was intent on the destruction of Tibetan religious traditions which they saw as nothing but the expression of medieval feudalism. This led to destruction of thousands of monasteries, the imprisonment or death of large numbers of monastics and lay people, and the general persecution of religion.! The height of destructiveness within Tibet was probably in the mid 1960s during the 'cultural revolution' which aimed to eradicate the 'four olds':
Journal of Religious History, Jun 1, 2009
This paper examines the contrasting approaches to the study of Buddhism of two great early twenti... more This paper examines the contrasting approaches to the study of Buddhism of two great early twentieth-century Buddhologists, Louis de La Vallée Poussin and Theodore Stcherbatsky. La Vallée Poussin understood Buddhism primarily as 'religion' and saw philosophic methods as subsumed in the religious experience of salvation; Stcherbatsky, coming from the Russian school, which had direct contact with Tibetan Buddhist scholasticism, saw Buddhism primarily as 'philosophy' and emphasised critical enquiry and logical consistency. The paper explores how this influenced their understanding of the place of the absolute in Buddhism generally and in Yogācāra Buddhism in particular. It compares their disagreement to differences at the heart of Tibetan scholasticism evident in the writings of Dolpopa (1292-1361) and Tsongkhapa (1357-1419) over the proper interpretation of Yogācāra. The paper also explores implications of the legacy of these two scholars for recent Western scholarship and for the understanding of Yogācāra. Introductionj orh_793 178..197 Debate over the classification of tenet systems (Skt. siddhānta, Tib. grub mtha') and the arrangement of texts in doxographies according to the tenets they expound has an important place in Buddhist philosophy. Hermeneutics and epistemology are often attendant to these textual concerns. In the Tibetan schools and in Western scholarship, the problems of interpretation across languages and issues concerning the authority of texts have been much debated. Both Western and Tibetan traditions are concerned with the placement of authors, texts, and schools within a larger doxographical scheme. It is noteworthy that the course of the debates seems consistently to follow well-known themes across boundaries of language and culture. Here we shall briefly explore one such instance in the Tibetan tradition and in the scholarship of two of the greatest figures in Buddhist Studies of the twentieth century. Our
Journal of Religious History, Jun 1, 2016
of the second part is on the period of the late eighteenth century, in which there were certain e... more of the second part is on the period of the late eighteenth century, in which there were certain external pressures placed on the Muslim world for abolition. Clarence-Smith tackles the sensitive topic that while the Western challenge did have an unavoidable impact on the course of events leading to the abolition of slavery in the Muslim world, the substance for abolition was something inherent to the spirit of the Qur'an and the example of the Prophet.
who helped in tracking down materials, typing and proofreading. Richard has trodden the path befo... more who helped in tracking down materials, typing and proofreading. Richard has trodden the path before me and has been a friend and adviser throughout. My sister Pamela, as always, in the matter of the thesis has been on hand to support and encourage.
Sydney Studies in Religion, Nov 10, 2008
Journal of Religious History, 2016
of the second part is on the period of the late eighteenth century, in which there were certain e... more of the second part is on the period of the late eighteenth century, in which there were certain external pressures placed on the Muslim world for abolition. Clarence-Smith tackles the sensitive topic that while the Western challenge did have an unavoidable impact on the course of events leading to the abolition of slavery in the Muslim world, the substance for abolition was something inherent to the spirit of the Qur'an and the example of the Prophet.
escholarship.usyd.edu.au
This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan dia... more This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan diaspora of the 1950s and 60s. Two kinds of related changes have resulted: Tibetan Buddhism itself as understood and practised by Tibetans is changing; and new Westernised forms of Tibetan Buddhism are emerging. These two types of change cannot be entirely separated. This is not surprising since many of the same forces are operational in both cases. Nor is it surprising that these changes have involved Westernisation, since globalisation and Westernisation are difficult to separate. Furthermore, within Tibet itself, Buddhism has been faced by the challenge of communism, a secular ideology of Western origin, based on materialism and on the idea of social progress. Although secularising forces are strong, it cannot be assumed that secularisation, Westernisation and globalisation are necessarily concomitant. As well as exploring some of the changes that are occurring, this paper will consider some of the responses to them. Do the changes promise a rejuvenation of Tibetan Mahayana and Vajrayana Buddhist traditions or do they demonstrate the corrosive effects of the modern world and global forces on a once integral tradition? Are the changes simply a further readaption to changed circumstances? Massive changes were precipitated by the Chinese occupation of Tibet which culminated in the flight of the Dalai Lama and approximately seventy thousand refugees to India in 1959. At this time Tibet was artificially divided between the 'Tibetan Autonomous Region' and parts of four Chinese provinces, and brought under the control of the Chinese. This subordination of Tibet to China was done in name of progress and freedom. The communist regime was intent on the destruction of Tibetan religious traditions which they saw as nothing but the expression of medieval feudalism. This led to destruction of thousands of monasteries, the imprisonment or death of large numbers of monastics and lay people, and the general persecution of religion.! The height of destructiveness within Tibet was probably in the mid 1960s during the 'cultural revolution' which aimed to eradicate the 'four olds':
Sydney Studies in Religion, 2008
This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan dia... more This paper explores the globalisation of Tibetan Buddhism that has occurred since the Tibetan diaspora of the 1950s and 60s. Two kinds of related changes have resulted: Tibetan Buddhism itself as understood and practised by Tibetans is changing; and new Westernised forms of Tibetan Buddhism are emerging. These two types of change cannot be entirely separated. This is not surprising since many of the same forces are operational in both cases. Nor is it surprising that these changes have involved Westernisation, since globalisation and Westernisation are difficult to separate. Furthermore, within Tibet itself, Buddhism has been faced by the challenge of communism, a secular ideology of Western origin, based on materialism and on the idea of social progress. Although secularising forces are strong, it cannot be assumed that secularisation, Westernisation and globalisation are necessarily concomitant. As well as exploring some of the changes that are occurring, this paper will consider some of the responses to them. Do the changes promise a rejuvenation of Tibetan Mahayana and Vajrayana Buddhist traditions or do they demonstrate the corrosive effects of the modern world and global forces on a once integral tradition? Are the changes simply a further readaption to changed circumstances? Massive changes were precipitated by the Chinese occupation of Tibet which culminated in the flight of the Dalai Lama and approximately seventy thousand refugees to India in 1959. At this time Tibet was artificially divided between the 'Tibetan Autonomous Region' and parts of four Chinese provinces, and brought under the control of the Chinese. This subordination of Tibet to China was done in name of progress and freedom. The communist regime was intent on the destruction of Tibetan religious traditions which they saw as nothing but the expression of medieval feudalism. This led to destruction of thousands of monasteries, the imprisonment or death of large numbers of monastics and lay people, and the general persecution of religion.! The height of destructiveness within Tibet was probably in the mid 1960s during the 'cultural revolution' which aimed to eradicate the 'four olds':
Journal of Religious History, 2020
who helped in tracking down materials, typing and proofreading. Richard has trodden the path befo... more who helped in tracking down materials, typing and proofreading. Richard has trodden the path before me and has been a friend and adviser throughout. My sister Pamela, as always, in the matter of the thesis has been on hand to support and encourage.
Literature Aesthetics, Sep 26, 2011
Similarities between the thinking of Martin Heidegger and traditions of Asian philosophy have lon... more Similarities between the thinking of Martin Heidegger and traditions of Asian philosophy have long been noted. A significant body of literature on this subject has appeared since the 1960s. Most of what has been written reflects Heidegger's affinity with East Asian Buddhism and Daoism. This is not surprising given Heidegger's contact with representatives of East Asian Buddhism 1 , his indebtedness to East Asian philosophy 2 , his enthusiasm for Daoism 3 and the enthusiastic reception his work has received in Japan 4. Heidegger himself is reported as saying, on reading D. T. Suzuki on Zen Buddhism, "If I understand this man correctly, this is what I have been trying to say in all my writings." 5 Far less has been written about Heidegger in relation to Indian Buddhist tradition. 6 This is a pity because, in many ways, the philosophical traditions of India and Europe are closer than the traditions of East Asia and Europe. One obvious connection is the common Indo-European language basis. Classical Greek (which Heidegger so admired) and Sanskrit are closely related. The Germans embraced Sanskrit and Indian studies with greater enthusiasm than any other group in Europe. 7 Furthermore, the German Romantic tradition, to which Heidegger is indebted, looked to India as one of the sources of European civilisation and as an inspiration for a possible European cultural renaissance. Some of the Romantics looked to the East, particularly India, for an alternative vision to replace the "single-vision" of the rationalism and empiricism so prevalent in Europe. The Romantics, and later Heidegger, were concerned that this limited vision, which
Essays in Honour of Professor Garry W. Trompf
... In the 1930s Nishitani Keiji, who later as Chair of the Department of Modern Philosophy at Ky... more ... In the 1930s Nishitani Keiji, who later as Chair of the Department of Modern Philosophy at Kyoto came to be regarded as leader ... The pari-kalpita (imagined) nature indicates how we imagine the world to be, as characterised by an apparently independent subject (grahaka) and ...
Journal of Religious History, 2009
This paper examines the contrasting approaches to the study of Buddhism of two great early twenti... more This paper examines the contrasting approaches to the study of Buddhism of two great early twentieth-century Buddhologists, Louis de La Vallée Poussin and Theodore Stcherbatsky. La Vallée Poussin understood Buddhism primarily as 'religion' and saw philosophic methods as subsumed in the religious experience of salvation; Stcherbatsky, coming from the Russian school, which had direct contact with Tibetan Buddhist scholasticism, saw Buddhism primarily as 'philosophy' and emphasised critical enquiry and logical consistency. The paper explores how this influenced their understanding of the place of the absolute in Buddhism generally and in Yogācāra Buddhism in particular. It compares their disagreement to differences at the heart of Tibetan scholasticism evident in the writings of Dolpopa (1292-1361) and Tsongkhapa (1357-1419) over the proper interpretation of Yogācāra. The paper also explores implications of the legacy of these two scholars for recent Western scholarship and for the understanding of Yogācāra. Introductionj orh_793 178..197 Debate over the classification of tenet systems (Skt. siddhānta, Tib. grub mtha') and the arrangement of texts in doxographies according to the tenets they expound has an important place in Buddhist philosophy. Hermeneutics and epistemology are often attendant to these textual concerns. In the Tibetan schools and in Western scholarship, the problems of interpretation across languages and issues concerning the authority of texts have been much debated. Both Western and Tibetan traditions are concerned with the placement of authors, texts, and schools within a larger doxographical scheme. It is noteworthy that the course of the debates seems consistently to follow well-known themes across boundaries of language and culture. Here we shall briefly explore one such instance in the Tibetan tradition and in the scholarship of two of the greatest figures in Buddhist Studies of the twentieth century. Our
Sydney Studies in Religion, 2008
... pp. 159-68. 4 See Roger Sworder, Mining, Metallurgy and the Meaning of Life, Quakers Hill, 19... more ... pp. 159-68. 4 See Roger Sworder, Mining, Metallurgy and the Meaning of Life, Quakers Hill, 1995, ch. 6. 5 ... be 1 This conceptual elaboration is known as prapanca and relates to words (nama) and what they signify (artha). 2 Walpola ...
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Papers by Peter Oldmeadow