Zen From China To Cyberspace

This essay discuss how Chan flourished out of the Dhyana tradition. How it came from China, moved to Korea, Japan, spread to the West, including USA, Europe and Australia. And then on new media like Internet. The author believes that the straightforward and non-hierarchic approach of Zen made it an appropriate answer to the needs of millions of people along the centuries, and this is especially true here and now.After seeing how Seon spread so far, we then discuss practical ways of making it even more accessible in the cyberspace, with potential and limits of new media. Chan, Seon and Zen stand for similar Dharma schools, respectively in China, Korea and Japan. Zen became a house-hold name, because Japanese Zen masters played an important role in spreading awareness about it, that is why Zen has been used as title for this booklet.The author, Frank Ra, is Italian, has spent most of his adult life in North America, England and Estonia, and travelling around the World. He settled in beautiful British Columbia, Canada. He is a Dharma instructor, currently furthering his knowledge by attending Amida Trust's training about Buddhist psychology and its therapeutic applications; has been coaching and working in eCommunication since late 1995; he also studied business and graduated in International Relations and Diplomacy. He blogs on http://www.amareway.org/

This study explores U.S. policy options for managing cyberspace relations with China via agreements and norms of behavior. It considers two questions: Can negotiations lead to meaningful agreement on norms? If so, what does each side need to be prepared to exchange in order to achieve an acceptable outcome? This analysis should interest those concerned with U.S.-China relations and with developing norms of conduct in cyberspace.

Cyber Zen ethnographically explores Buddhist practices in the online virtual world of Second Life. Does typing at a keyboard and moving avatars around the screen, however, count as real Buddhism? If authentic practices must mimic the actual world, then Second Life Buddhism does not. In fact, a critical investigation reveals that online Buddhist practices have at best only a family resemblance to canonical Asian traditions and owe much of their methods to the late twentieth-century field of cybernetics. If, however, they are judged existentially, by how they enable users to respond to the suffering generated by living in a highly mediated consumer society, then Second Life Buddhism consists of authentic spiritual practices. Cyber Zen explores how Second Life Buddhist enthusiasts form communities, identities, locations, and practices that are both products of and authentic responses to contemporary Network Consumer Society. Gregory Price Grieve illustrates that to some extent all religion has always been virtual and gives a glimpse of possible future alternative forms of religion.

Explains the rapid rise of China's innovation system and provides a roadmap for the prospects of China's AI development.

Giving a multidisciplinary perspective, this work comments on the recent advances in Internet technology in China and their social, political, cultural, business and economic impacts.

This book offers the first benchmarking study of China’s response to the problems of security in cyber space. There are several useful descriptive books on cyber security policy in China published between 2010 and 2016. As a result, we know quite well the system for managing cyber security in China, and the history of policy responses. What we don’t know so well, and where this book is useful, is how capable China has become in this domain relative to the rest of the world. This book is a health check, a report card, on China’s cyber security system in the face of escalating threats from criminal gangs and hostile states. The book also offers an assessment of the effectiveness of China’s efforts. It lays out the major gaps and shortcomings in China’s cyber security policy. It is the first book to base itself around an assessment of China’s cyber industrial complex, concluding that China does not yet have one. As Xi Jinping said in July 2016, the country’s core technologies are dominated by foreigners.

The prevailing consumerism in Chinese cyberspace is a growing element of Chinese culture and an important aspect of this book. Chinese bloggers, who have strongly embraced consumerism and tend to be apathetic about politics, have nonetheless demonstrated political passion over issues such as the Western media's negative coverage of China. In this book, Jiang focuses upon this passion - Chinese bloggers' angry reactions to the Western media's coverage of censorship issues in current China - in order to examine China's current potential for political reform. A central focus of this book, then, is the specific issue of censorship and how to interpret the Chinese characteristics of it as a mechanism currently used to maintain state control. While Cyber-Nationalism in China examines fundamental questions surrounding the political implications of the Internet in China, it avoids simply predicting that the Internet does or does not lead to democratization. Applying a theoretical approach based on the Foucauldian notion of governmentality, the book builds on current scholarship that has attempted to move beyond examining the dynamics of the socio-cultural and -political use of new media technologies. Instead, this book's more intricate theoretical approach does not only accommodate the kind of liberal (apolitical or political) use observed on the Internet in China, but indicates that desires for political change, such as they are, are implicitly embedded in the relationship between China's online communities and state apparatus - noting, however, that the latter claims total governance over the Internet in the name of the people.

The Chinese internet is driving change across all facets of social life, and scholars have grown mindful that online and offline spaces have become interdependent and inseparable dimensions of social, political, economic, and cultural activity. This book showcases the richness and diversity of Chinese cyberspaces, conceptualizing online and offline China as separate but inter-connected spaces in which a wide array of people and groups act and interact under the gaze of a seemingly monolithic authoritarian state. The cyberspaces comprising "online China" are understood as spaces for interaction and negotiation that influence "offline China". The book argues that these spaces allow their users greater "freedoms" despite ubiquitous control and surveillance by the state authorities. The book is a sequel to the editors’ earlier work, Online Society in China: Creating, Celebrating and Instrumentalising the Online Carnival (Routledge, 2011).