Images of the Buddha are everywhere—not just in temples but also in museums and homes and online—but what these images mean largely depends on the background and circumstance of those viewing them. In Behold the Buddha, James Dobbins invites readers to imagine how premodern Japanese Buddhists understood and experienced icons in temple settings long before the advent of museums and the internet. Although widely portrayed in the last century as visual emblems of great religious truths or as exquisite works of Asian art, Buddhist images were traditionally treated as the very embodiment of the Buddha, his palpable presence among people. Hence, Buddhists approached them as living entities in their own right—that is, as awakened icons with whom they could interact religiously. Dobbins begins by reflecting on art museums, where many non-Buddhists first encounter images of the Buddha, before outlining the complex Western response to them in previous centuries. He next elucidates images as visual representations of the story of the Buddha’s life followed by an overview of the physical attributes and symbolic gestures found in Buddhist iconography. A variety of Buddhas, Bodhisattvas, and other divinities commonly depicted in Japanese Buddhism is introduced, and their “living” quality discussed in the context of traditional temples and Buddhist rituals. Finally, other religious objects in Japanese Buddhism—relics, scriptures, inscriptions, portraits of masters, and sacred sites—are explained using the Buddhist icon as a model. Dobbins concludes by contemplating art museums further as potential sites for discerning the religious character of Buddhist images. Those interested in Buddhism generally who would like to learn more about its rich iconography—whether encountered in temples or museums—will find much in this concise, well-illustrated volume to help them “behold the Buddha.”

Based on the author's previous publication The Encyclopedia of Tibetan Symbols and Motifs, this handbook contains an array of symbols and motifs, accompanied by succinct explanations. It provides treatment of the essential Tibetan religious figures, themes and motifs, both secular and religious.

Throughout its long history, Japan had no concept of what we call “religion.” There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson’s account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of “superstitions”—and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.

The symbolic value of targets is what differentiates terrorism from other forms of extreme violence. Terrorism is designed to inflict deep psychological wounds on an enemy rather than demolish its material ability to fight. The September 11, 2001 attacks, for example, demonstrated the power of symbolism. The World Trade Center was targeted by Al Qaeda because the Twin Towers epitomized Western civilization, U.S. imperialism, financial success, modernity, and freedom. The symbolic character of terrorism is the focus of this textbook. A comprehensive analysis, it incorporates descriptions, definitions, case studies, and theories. Each chapter focuses on a specific dimension of symbolism in terrorism and explains the contexts and processes that involve the main actors as well as the symbolism of both the purposes and targets of terrorism. Also discussed are new religious movements, which represent another important aspect of terrorism, such as Aum Shinrikyo, the Japanese cult that used sarin gas in the Tokyo subway in 1995. Over forty areas of symbolism are covered throughout the chapters, including physical and non-physical symbolism, linguistic symbolism, the social construction of reality, rituals, myths, performative violence, iconoclasm, brand management, logos, semiotics, new media, and the global village. This allows for an in-depth examination of many issues, such as anti-globalization, honor killing, religious terrorism, suicide terrorism, martyrdom, weapons, female terrorism, public communication, visual motifs, and cyberspace. Main concepts are clearly defined, and followed by theory illustrated by international case studies. Chapter summaries, key points, review questions, research and practice suggestions are recurring components as well. This groundbreaking text encompasses all major aspects of symbolism in terrorism and will be an essential resource for anyone studying terrorism.

This study examines the small figures, mostly Buddhas, depicted in the aureole of Buddha images. This motif has appeared in various places in Central Asia and East Asia throughout the centuries. By contextualizing these images in local history and local Buddhism, this book sheds light on issues in Buddhist history and cultural transmission.