In-person November Annual Meeting 2025 Program Book

While not exactly “science” in the modern sense, the Buddhist “science of reasons” (yinming 因明) aims to provide universal criteria for assessing the validity of arguments and claims. Describing the development of this discipline in China in terms of “sinification” might, therefore, appear to be a generous euphemism for what some scholars have previously dismissed as a flawed transmission, or plain misunderstanding, of these intricate Indian theories. However, in my talk I would like to provide some arguments for reconsidering the fate of “science of reasons” in China, not as a failed attempt at reproducing the original Indian system, but rather as a case of its “domestication” within a new intellectual and cultural context.  I will focus on Chinese interpretations of pramāṇas (“means” of valid cognition) in the late-Ming period, demonstrating how these Indian epistemological concepts became reconstructed and recontextualized within a distinctly Chinese intellectual framework.

This paper focuses on the notion of “mental consciousness simultaneous with five sensory consciousnesses” (henceforth abbreviated as MSF) preserved in the Chinese Yogācāra sources. I argue that this notion was crucial for better understanding Dignāga’s epistemology but it was totally forgotten by Dharmakīrti’s time. 

I begin by arguing that Dignāga’s notion of mental perception (mānasa-pratyakṣa) can be made sense by taking MSF into consideration. I further suggest that MSF is closely related to the notion of mental construction by the nature [of the five sensory consciousness] (svabhāva-vikalpa) in the Abhidharma tradition. Finally, I show how MSF could help shed light on Dignāga’s notion of self-cognition (svasaṃvedana).

In conclusion, the importance of the Chinese sources is that they preserve the relevant context before and around the time of Vasubandhu, Dignāga and Dharmapāla. By carefully studying the Chinese pramāṇa sources, we see the continuity between Dignāga and his Abhidharma and Yogācāra predecessors.

This paper focuses on xianliang (現量), a Chinese translation and interpretation of an Indian Buddhist epistemic term, pratyakṣa (perception)—Dignāga described as non-conceptual while Dharmakīrti added a non-deceptive feature. Interestingly, influenced by Xuanzang’s (600/602–664) implementation of xianliang to translate both pratyakṣa and pratyakṣaṃ pramāṇam, pre-modern Chinese Buddhist interpreters, who lacked sufficient sources from Dignāga and without access to Dharmakīrti, developed theories about pratyakṣa that would not occur in the Sanskrit context. The seeming impact of “sinifying” pratyakṣa lingers even in the twentieth-century translations of Dignāga’s and Dharmakīrti’s works derived from Tibetan sources. Drawing from the works of Lü Cheng (1896–1989) and Fazun (1902–1980) and examining them alongside the classical works, this paper suggests that the preservation of the non-literal translation, xianliang, is not merely a result of relying on the established terminology, but is essentially a linguistic adaptation and notably a hermeneutic extension of the philosophical meaning.

Today, millions of Christians of Middle Eastern descent reside in Latin America—a primary destination for Arab immigrants since the late nineteenth century. Notably, more Palestinians now live in Chile than in any other country outside of the Middle East. The majority of these 500,000 Chilean-Palestinians are Eastern Orthodox, a population that far outnumbers the small Palestinian Christian community remaining in the West Bank, Gaza, and Israel. Calling for more scholarship on the flourishing Middle Eastern Christian communities of Latin America and their lived religion, this paper focuses on the unique role of Chile as a place of refuge and spiritual development for Christian Palestinians. Based on ethnographic interviews it seeks to answer the following questions: What does it mean to be Palestinian Christian in the Chilean diaspora? How do Chilean Christians of Palestinian descent speak about and enact ideas of freedom and Palestinian nationhood in religious and secular spaces?

This paper presents some of the most salient results of an ongoing research on religion and politics in Peru, focusing primarily on conservative trends. We delve on the new alliances woven between political and religious actors. 

Three salient features may be identified: 1 Revisited moral agenda. In terms of sexual rights, Peru is one of the most conservative country in the hemisphere. The moral agenda focuses on protecting the population from homosexuality and on defending the conservative legal Status Quo. 2 Moral agenda and politicians. To compensate their lack of popularity and in an attempt to legitimate their position, politicians mediatize their religious practices and their closeness to clerics and pastors. Additionally, outspoken Catholics belonging to new movements and Charismatics pastors unite to create political parties. 3 Abuses in Catholic environments. The Church and its allies are confronted with an evolving crisis in its first stages.  

Political parties anchored in religious identity or issues of church and state are one of the oldest forms of political organization in Latin America. Recently, such parties have proliferated as evangelical Christians with political ambitions form their own electoral platforms, bringing diversity to a field long dominated by the Catholic Church. What forms of religious political party exist in contemporary Latin America? What factors explain their varied electoral success, longevity, and relations with other parties, both secular and religious? Do they reinforce the longstanding divide between Catholicism and Protestantism, or do they appeal to a broader Christian identity? Do these parties embrace an exclusionary Christian nationalism—asserting Christianity as the core of national identity and public policy—or do they respect religious pluralism and state secularism amid growing nonbeliever populations? This paper will explore these questions as it surveys contemporary religious political parties across Latin America.

This presentation combines close textual and performative analysis of comedian Dave Chappelle’s recent work with comparative theological and ethical inquiry, as well as intersectional approaches, to investigate how humor can simultaneously cause and potentially heal moral injury across diverse communities. By focusing on Chappelle’s role as both a provocateur – accused by some of “punching down” on transgender identities – and a cultural figure sought for guidance (notably as host of Saturday Night Live following multiple pivotal U.S. elections), the study integrates perspectives from A. Roy Eckardt, Brian Powers, and Resmaa Menakem to illustrate how comedy serves as a ritual space where communities confront trauma and reimagine manhood. Anchored in Alyssa Maldonado-Estrada’s conceptualization of manhood as an institutionally guarded construct forged through family, community, and faith commitments, the talk highlights Chappelle’s Islamic identity and suggests that comedy, properly understood, can foster new possibilities for moral repair and constructive public discourse.

Existing in a world not built for disabled bodies and within millennia of hierarchical church history which still today too often insists that some bodies are better than others, this paper examines the moral injury experienced by disabled people when dealing with the ableist theology of their faith communities. While in recent years some scholars working at the intersection of psychology and disability have thought about moral injury itself as a type of disability, I am instead interested in the way that ableist theologies taught by and reinforced in community cause moral injury for disabled Christians whose perception of the Divine does not match the embedded, communal theologies they have been taught. Through dialogue with disabled and not-yet-disabled scholars, this paper offers a first practical step beyond religious ableism in order to disrupt the continuing violence and cocreate healing for disabled beloveds who have been morally injured by the church.

This paper aims to illustrate the history of the Bible Society Service for Overseas Chinese (1955-1957), a short-lived programme of the British and American Bible societies to continue their presence among Chinese-speaking communities outside China following their withdrawal from the People’s Republic of China. Based on relevant archival materials of these Bible societies, this paper will examine how Ralph Mortensen, a Bible society staff member with China experience, worked with the secretaries of the Bible societies’ East and Southeast Asian agencies to develop a series of measures and promotional activities to increase Bible distribution among the Chinese residents in the regions. It will also pay attention to the role of Hong Kong in the Service. It will conclude with a discussion on the legacies of the Service to the institutional indigenization of Bible societies in the Chinese-speaking world.

The Beigang Wude Temple in Taiwan utilizes cutting edge technology in its divination practices and on its temple grounds. This paper uses textual sources and ethnographic methods to explore the temple's integration of traditional divinatory practices (i.e., Chinese spirit writing, divination) with a robust online presence, including an extensive website and social media.

The temple's construction of a virtual world with 500,000 Facebook followers and a comprehensive website and YouTube! presence is augmented onsite by the organization's use of artificial intelligence (AI) to recognize characters in spirit written text using optical character recognition as well as its use of other technologies. The temple further integrates technology with its onsite operations through the use of customer relationship management (CRM) software to manage the flow of visitors to the temple and to gain an accurate accounting of those numbers. 

The temple demonstrates a commitment to existing traditions while engaging in technological innovation.

This study is based on fieldwork conducted between 2023 and 2025 around Mount Tai, with a particular focus on incense associations and spirit mediums, to examine the roles of contemporary religious groups in terms of practice, memory, and salvific functions. While Chinese salvationist religions have been widely studied, they are often seen as unique to the Republican and early PRC eras. This research argues that incense associations and spirit mediums continue to perform salvific functions akin to earlier groups, helping individuals navigate uncertainty amid social change. These groups offer spiritual solace and social support via ritual healing and community mutual aid. Furthermore, by reconstructing traditions and historical narratives, they reassert orthodoxy and legitimize their practices in contemporary society. Thus, they represent both a continuation of salvationist memory and a departure from their stigmatized past, illustrating the dynamic interplay of continuity and change in daily religious life under social transformation.

This paper examines the annual June 4 candlelight vigils in Hong Kong as an example of how political mourning can manifest as ritual protest, particularly in response to the 1989 Tiananmen crackdown. Despite the Chinese government's efforts to suppress public remembrance, Hong Kong citizens organized these vigils to honor the victims, establishing a tradition that lasted over three decades.

By engaging with theories on ritual and mourning, this paper develops an analytical framework to explore the intersections between political mourning and ritual protest. Drawing on historical documents and video recordings, it investigates religious and ritualistic elements of the vigils, including their incorporation of Chinese funeral practices. It emphasizes the vigils' liminal nature, explains the symbolic meaning of those rites, and illustrates their sociopolitical functions. To conclude, this paper argues that a grassroots-driven political mourning/ritual protest can transform collective grief into acts of resistance and foster a counter-narrative to state propaganda. 

This research explores the Opening the Horse Servant (kai matong 開馬僮) of Huashan jiao ritual masters in Liuyang, Hunan, through which the ritual masters transform individuals into spirit mediums. The Teaching of Mount Hua in Liuyang's Hakka community serves as a cornerstone for the creation and consecration of divine statues, highlighting the key role of these masters in local religious life. Revered as both sculptors and custodians of consecration rituals, Huashan jiao masters are revered as the architects and animators of the gods themselves, infusing wooden statues with divine vitality. The Opening the Horse Servant (kai matong 開馬僮), alongside other rituals, is dedicated to creating spirit mediums for the consecrated temples. The unique approach in Liuyang, where spirit mediums are created as needed, is similar to conventional transmission tradition and suggests nuanced ties to Daoism and Buddhism. Through a meticulous reconstruction of the Opening the Horse Servant ritual, this research aims to illuminate the intricate spiritual milieu of Liuyang.