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Buddhism in the West broadly encompasses the knowledge and practice of Buddhism outside of Asia in the Western world. Occasional intersections between Western civilization and the Buddhist world have been occurring for thousands of years. The first Westerners to become Buddhists were Greeks who settled in Bactria and India during the Hellenistic period. They became influential figures during the reigns of the Indo-Greek kings, whose patronage of Buddhism led to the emergence of Greco-Buddhism and Greco-Buddhist art. There was little contact between the Western and Buddhist cultures during most of the Middle Ages but the early modern rise of global trade and mercantilism, improved navigation technology and the European colonization of Asian Buddhist countries led to increased knowledge of Buddhism among Westerners. This increased contact led to various responses from Buddhists and Westerners throughout the modern era. These include religious proselytism, religious polemics and debates, Buddhist modernism, Western convert Buddhists and the rise of Buddhist studies in Western academia. During the 20th century, there was a growth in Western Buddhism due to various factors such as immigration, globalization, the decline of Christianity and increased interest among Westerners. The various schools of Buddhism are now established in all major Western countries making up a small minority in the United States, Europe, Australia and New Zealand.
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Secular Buddhism—sometimes also referred to as agnostic Buddhism, Buddhist agnosticism, ignostic Buddhism, atheistic Buddhism, pragmatic Buddhism, Buddhist atheism, or Buddhist secularism—is a broad term for a form of Buddhism based on humanist, skeptical, and agnostic values, valuing pragmatism and (often) naturalism, eschewing beliefs in the supernatural or paranormal. It can be described as the embrace of Buddhist rituals and philosophy for their secular benefits by people who are atheist or agnostic.
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The Zen tradition is maintained and transferred by a high degree of institutionalisation, despite the emphasis on individual experience and the iconoclastic picture of Zen.
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Buddhist thought and Western philosophy include several parallels.
References
- ↑ See R. Magliola, autobiographical profile, in C. Koelb and S. Noakes, eds., The Comparative Perspective on Literature (Cornell University Press, 1988), p. 369.
- ↑ See Magliola's "bio" in Y. Wang, ed. Deconstruction and the Ethical in Asian Thought (Routledge, 2007), pp. x,xi.
- ↑ "Christian Humanism: Illuminating with the Light of the Gospel the Mosaic of Asian Cultures".
- ↑ See same reference as in endnote 3.
- ↑ See same "bio" reference as in endnote 1.
- ↑ In Dilatato Corde, Vol. 3, No. 2 (July-Dec. 2013), at www.dimmid.org, Dialogue interreligieux Monastique/Monastic Interreligious Dialogue, see the biographical note accompanying Magliola's article "'Neither I nor Not I'- ."
- ↑ Purdue University Press, 1984; 2nd ed., 1986; reprint Purdue University Press, 2000-2011, 2013- .
- ↑ Rowman and Littlefield, 2006.
- ↑ Holdheim, W Wolfgang (1979). "Review: The Lessons of Phenomenology". Diacritics. 9 (2). doi:10.2307/464782. JSTOR 464782 . Retrieved 27 January 2023.
- ↑ Sims, Stuart (1986). "'Not quite philosophy': the Situation of Deconstruction". Critical Inquiry. 28 (4): 114–122. doi:10.1111/j.1467-8705.1986.tb00052.x . Retrieved 27 January 2023.
- ↑ Glass, Robert (1998). "On Deconstructing Life-Worlds: Buddhism, Christianity, Culture By Robert Magliola". Journal of Buddhist Ethics. 5. Retrieved 27 January 2023.
- ↑ Apczynski, John (2015). "Facing up to Real Doctrinal Difference: How Some Thought-Motifs from Derrida Can Nourish the Catholic-Buddhist Encounter". Catholic Books Review. Retrieved 27 January 2023.
