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Map paris map of paris for When we confront the question of how koans can revive and continue to thrive in a new social context characterized by urbanization, globalization, and the commodifi cation of traditional cultural categories, we can look back for helpful guidance to some of the pre ce dents already available within that conceptual structure. Th e lesson from the koan about the last word of Zen as discussed in the previous chapter indicates that master Deshan redeemed himself through the power of verbal communication. It is clear that in his sermon to the assembly aft er being scolded by a follower, he reestablished his authority through asserting the ability to command the troops. Deshan used a spiritual power wielded eff ectively in the channels of the monastic system’s hierarchical relationships. In that instance, reaffi rming and enforcing 162 the orderliness of the social order operating inside the temple gates found a resolution to a crisis about behavioral etiquette that threatened to topple the hierarchy. Everyone, including the abbot, must follow the rules, yet regulations are made to be broken by a master, who will not be considered a truly authentic leader unless he knows the appropriate way of doing so while responding to criticism or competing in a dharma contest. In the case involving the Baizhang water pitcher, the main result of the competition is determined by Guishan’s antistructural act of breaching protocol and forsaking oratory in order to be selected as the one to establish another home outside the gates. Map paris map of paris 2016.

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