July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
July 5 — Becky Keller – note Friday meeting because of “some kind of American holiday”July 11 — Alex Kiefer – room will be Philosophy 201B (downstairs to the right)July 18 — Kathryn PendoleyJuly 25 — Andrew LeeAug 1 — Simon BrownAug 8 — tbdAug 12ish— Henry ShevlinAug 22 — Andrew Richmond
Columbia University’s Department of Philosophy, the Morningside Institute, and the Thomistic Institute invite graduate students in philosophy, theology/religious studies, literature, and related disciplines to submit papers for “The Moral Imagination of the Novel.” The conference will examine the ways in which individual novels and the novel as a literary genre can be understood both to depict the search for moral, philosophical, and religious truth and to engage in this very search themselves. Is the novel a realistic or idealistic genre? Can novels expand our sense of moral possibilities? Can they contract them?
The conference will begin with four twenty-minute graduate student papers on Friday, October 4, followed by talks that day and the next from faculty. Confirmed speakers include:
Paul Elie (Georgetown)
Ann Astell (Notre Dame)
Thomas Pavel (Chicago)
Lauren Kopajtic (Fordham)
Dhananjay Jagannathan (Columbia)
Limited financial assistance is available to defray the cost of travel for student presenters, but students are encouraged to seek funds from their own institutions as well.
One-page proposals should be emailed to Molly Gurdon at mcg2197@columbia.edu by Saturday, August 31 to be considered. Invitations to present papers will be sent by Friday, September 6. Submissions should not contain any identifying information except for a title, but the author’s institution and program, along with the title of their proposed submission, should be noted in the e-mail submission.
Abstracts:
“Giving as Spending and Spending as Giving: Buddhism and the Politics of Spending during the Chosŏn Dynasty”
Juhn Ahn, University of Michigan
The impact of the Koryŏ-Chosŏn transition on the Buddhist establishment in Korea is generally understood in current scholarship to have been a negative one. It is all too often assumed that Buddhist monasteries, who enjoyed great economic prosperity under Koryŏ’s culture of giving, were forced to undergo a radical reduction in size and number and their wealth confiscated to replenish the empty royal fisc. There is also a tendency to assume that this systematic restructuring of the Buddhist establishment, often dubbed its “decline,” was orchestrated and executed by a small group of reform-minded Neo-Confucian scholar-officials who saw Buddhism as an economic parasite and cause of unnecessary spending. It is true that the Buddhist establishment never again enjoyed the kind of wealth that it once did during the Koryŏ, but this paper argues that we should not take this as a sign of decline or the necessary outcome of state suppression. Instead, this paper will turn its attention to the politics of spending that continued to shape and reshape the Chosŏn court and show that the politics of spending provided the Buddhist establishment with an opportunity—an opportunity that it did in fact use—to redefine the conditions of its existence.
“Court Lady Ch’ŏn Ilch’ŏng (1848 – 1934) in the Making of Modern Korean Buddhism”
Hwansoo Kim, Yale University
In this talk, I will introduce the work of a forgotten Korean Buddhist laywoman who served as one of the highest-ranking ladies in the court of the late Chosŏn dynasty. I will demonstrate that Court Lady Ch’ŏn (1848 – 1934) was as integral to modernizing Korean Buddhism during the pre-colonial and colonial era as the Korean Buddhist monastics with whom she worked. By examining Ch’ŏn’s seminal role in the incipient stage of modern Korean Buddhism, the history of female Buddhist leadership can be extended.
Ch’ŏn primarily worked with the Korean monk and leader Yi Hoegwang (1862-1933), drawing on a wide network of relationships both inside and outside the court to help him establish the first modern institution of Korean Buddhism, build the first modern temple in central Seoul, and open a Buddhist clinic. However, because Yi was later condemned by historiography as the worst of Buddhists who had collaborated with Korea’s colonizer, Ch’ŏn’s leadership and legacy were likewise stigmatized and sidelined. This talk seeks to restore Ch’ŏn’s centrality as a Buddhist modernizer, thereby giving balance to a largely male-centered and ethno-centric history and lengthening the lineage of lay female leadership in the transformation of Korean Buddhism in the early twentieth century.
“Buddhism and State Violence in Modern Korea”
Jin Y. Park, American University
Historically, Korean Buddhism has been known as “State Protection Buddhism” (護國佛敎). The seemingly positive character of this description also points to the limitations of Korean Buddhism’s role in the broader context of society. A state should exist to protect its members, but history has witnessed that the state can and did exercise its power against its members. Which members did the Korean government support, and which were sacrificed in the process? What role did Korean Buddhism play in the unfolding of that history?
This presentation deals with Buddhism’s response to state violence in modern Korea. Through an analysis of a specific instance of state violence and Korean Buddhism’s response, the presentation tries to gauge Korean Buddhism’s capacity to engage with the socio-political milieu of human existence.
Co-sponsored by
The Academy of Korean Studies, Seoul Korea; Weatherhead East Asian Institute; the Department of East Asian Languages and Cultures; The Institute for Religion, Culture, and Public Life; The Department of Religion; The Center for Buddhism and East Asian Religion