Buddhism and Transgression: The Appropriation of Buddhism in by Adrian Konik

By Adrian Konik

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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.

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