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

By Adrian Konik

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By Adrian Konik

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Sample text

Similarly, such criticism would not thereby automatically find justification for rejecting disciplinary/bio-power discursive frameworks in favor of a ‘pre-disciplinary’ discursive terrain, in which power was no less immanent and in which discursive formations were no less arbitrary in origin. However, from The Hermeneutics of the Subject through to the second and third volumes of The History of Sexuality, namely The Use of Pleasure and The Care of the Self, the focus of Foucault’s work entered a different phase.

In this regard, see also Michel Foucault, “Truth, Power, Self: An Interview with Michel Foucault” (1982), in Technologies of the Self: A Seminar with Michel Foucault, eds. Luther H. Martin, Huck Gutman and Patrick H. Hutton (Amherst: The University of Massachusetts Press, 1988), 12–13; and Foucault, The Hermeneutics of the Subject, 189. 19 In other words, as Foucault maintains in Discipline and Punish, the primary object of focus in genealogical analysis is the way in which such assumptions or technologies function strategically as part of a network of power (DP, 139).

In particular, attention will be given to Nairn’s criticisms of the work of his literary predecessors, his different approach to meditation, and the limitations that plague his approach. After this, it will be advanced that such limitations derive from his failure to acknowledge the role of disciplinary/bio-power discourses in the formation of subjectivity. Admittedly, to some extent, socially engaged Buddhism does approximate a possible way in which to overcome such limitations; however, in other respects, it is similarly hampered in this regard in virtue of its tendency to focus primarily on broad politico-economic dynamics, rather than on the disciplinary/bio-power discourses which covertly underpin such dynamics.

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