By Adrian Konik
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"The Dhammapada" is a suite of aphorisms that illustrate the ethical teachings of Buddha - the religious route to the perfect fact. most likely compiled within the 3rd century BCE, the verses are prepared in line with topic, protecting principles reminiscent of self-possession, solid and evil, watchfulness and patience.
This much-anticipated quantity encompasses a complete translation from the Pali of the Anguttara Nikaya, the fourth number of the canonical discourses of the Buddha. the first concentration of the Anguttara Nikaya is perform, which it treats from a wide-angle standpoint, advancing from easy moral observances, in the course of the pillars of brain education, to the top meditative attainments.
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Additional resources for Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West
Faubion (London: Penguin, 2002), 114–115. 10 Michel Foucault, “The Confession of the Flesh” (1977), in Power/Knowledge: Selected Interviews and Other Writings 1972–1977, ed. Colin Gordon (New York: Pantheon, 1980), 198–199. 11 Hubert L. Dreyfus and Paul Rabinow, Michel Foucault: Beyond Structuralism and Hermeneutics, 2d ed. (Chicago: University of Chicago Press, 1983), 104. , 105. 13 Michel Foucault, “The Discourse on Language” (1970), in Hubert L. Dreyfus and Paul Rabinow, Michel Foucault: Beyond Structuralism and Hermeneutics, 2d ed.
16 Arguably, this ushered in the possibility of regarding disciplinary/bio-power, albeit inadvertently, as responsible for the creation of a unique form of suf- homosexuals in “Sexual Choice, Sexual Act,” to vehement valorizations, in “Sex, Power, and the Politics of Identity,” of the new dimensions of pleasure opened up by sadomasochism. Michel Foucault, “Sexual Choice, Sexual Act” (1983), in Ethics: Essential Works of Foucault: 1954–1984, ed. Paul Rabinow (London: Penguin, 2000), 144; and Michel Foucault, “Sex, Power, and the Politics of Identity” (1984), in Ethics: Essential Works of Foucault: 1954–1984, ed.
63. , 64. 20 Tenzin Gyatso and Jean-Claude Carrière, The Power of Buddhism (Dublin: Newleaf, 1996), 206. 18 10 introduction assertion concerning the overarching authority of science as arbiter remains immensely significant, because it not only implies the ideological neutrality of science, but also suggests the ideological neutrality of its practical application in technology. As already discussed, the latter in particular is very problematic because, on the contrary, the introduction of items of technology lead rapidly and inevitably to the radical altering of the users’ approach not only to space and time, but also to both the world and other people.