Download Zen Wrapped in Karma Dipped in Chocolate by Brad Warner PDF

By Brad Warner

How does a real-life Zen grasp — no longer the preternaturally calm, cartoonish Zen masters depicted through mainstream tradition — aid others via tough instances while he’s facing ache of his personal? How does he meditate whilst the area is crumbling round him? Is meditation a sound reaction or simply one other type of escapism? those are the questions Brad Warner ponders in Zen Wrapped in Karma Dipped in Chocolate.

During a yr that Warner spent giving talks and major retreats throughout North the US, his mom and grandmother died, he misplaced his dream task, and his marriage fell aside. In writing approximately how he utilized the Buddha’s teachings to his personal real-life pain, Warner shatters expectancies, revealing that Buddhism isn’t a few esoteric pie-in-the-sky final resolution yet a very useful strategy to take care of no matter what existence dishes out.

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Although male and female informants seemed to agree on the family norms, practices, and morality that existed in Cambodia before 1975, men expressed a more uncompromising view of male authority than women, who remembered a more balanced distribution of gender power in everyday life. The intervening years of struggle to survive as individuals and as families under the Angkar, during the flight, in the refugee camps, and in the United States have all influenced the construction of a contrastingly defined “traditional” Cambodian culture.

Neoliberal ideas about human capital have somewhat complicated the links between concepts of race and deserving citizenship. The interweaving of ideologies of racial difference with liberal conceptions of citizenship entered a new phase after World War II, when debates about who belonged came to be framed in business-economic terms of balancing the provision of security against the productivity of citizens. 48 The grounding of postwar citizenship in a humancapital model put pressure on minority groups to perform economically and contributed to the stigmatization of those who make claims on the welfare state.

The ideology of the work ethic, historically developed in contradistinction to slavery, denied full social citizenship to those who did not independently attain material citizenship, namely, the unemployed and the welfare-dependent. Of course, the effects of implicit racial and cultural ranking do not exhaust all of the conditions that go into processes of subjectification—or processes by which citizens are made and induced to be self-making. Neoliberal ideas about human capital have somewhat complicated the links between concepts of race and deserving citizenship.

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