No-longer-places in Virtual Worlds: The Precarity and Impermanence of Digital Religious Places through a Buddhist Lens

Classified as probably not a substantial claim.

Second Life is always changing.

“Indeed, SL is always changing.”

Probably not a substantial claim: may not pass S4 (based).

Buddhist communities in Second Life were built to endure for some time.

“the Buddhist communities of Second Life were built to endure for some time.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

The Potala Palace project was too ambitious, with too many prims needed, to undertake without organizational funding.

“he explained to me that this Potala Project had been too ambitious, with too many prims needed, to undertake without organizational funding.”

Probably not a substantial claim: may not pass S3 (load-bearing).

There were other Buddhist spaces in Second Life that came and went besides the three case studies.

“The above discussion of three Buddhist no-longer-places from the SL platform is not meant to be an exhaustive accounting, as there were other Buddhist spaces that came and went.”

The quote only partly states this claim.

The Kuan Yin Terraces, including its Oracle, Museum, Temple, meditation hall, waterfalls and gardens, have been preserved and continue in Second Life after ownership was transferred to a benefactor.

“The Kuan Yin Terraces, the Oracle, Museum, Temple, meditation hall, waterfalls and gardens have been preserved and continue in Second Life.”

May combine two claims.

The builders intended these spaces to be used, explored, appreciated, and to last much longer than they did.

“They were built and worked upon to be used, explored, and appreciated.”

• Also stated in: § No-longer-places in Virtual Worlds: The Precarity and Impermanence of Digital Religious Places through a Buddhist Lens · plain

  “they were supposed to last for much longer than they did.”

May combine two claims.

The deletions of these spaces resulted from neglect, lack of activity, maintenance expense, or changing priorities, and were responses to failures of the spaces.

“The unbuilding was a result of neglect, lack of activity, the expense of maintaining a build, or changing priorities; the deletions in these cases were direct responses to various kinds of failures of these spaces.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

While the Bodhi Sim was digitally removed, the Manjushri Land Trust organizers had several more modest builds in place at the time of writing.

“While the Bodhi Sim was digitally removed, the Manjushri Land Trust organizers did have several more modest builds in place at the time of writing.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

A long-time devotee said the Buddha Center would not survive without volunteers and supporters.

“another long-time devotee typed into the chat,”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Basil C began calling himself a Buddhist while engaged at the Buddha Center, and wanted the place to last because it had helped him and he wanted it there for others.

“He had flirted with Buddhism in AL, but only began calling himself a Buddhist while engaged at the Buddha Center, so he wanted the place to last-it had helped him, and he wanted it to be there for others.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

A Dutch-born monastic in the Nyingmapa tradition, Palden Phuntsok, said that emptiness is assumed for virtual and actual worlds, but it is easier to understand the emptiness of virtuality, which provides a unique opportunity to think about this Buddhist tenet.

“In an interview I conducted in October 2011 with a Dutch-born monastic who practices in the Tibetan Buddhist Nyingmapa tradition and teaches at the Buddha Center regularly in SL, the emptiness of all things was assumed for virtual and actual worlds, but it is easier to wrap one's mind around the emptiness of virtuality, and that provides a unique opportunity to think about this tenet of Buddhism.”

Classified as probably not a substantial claim. May combine two claims.

Palden Phuntsok described Second Life as a perfect illustration of emptiness and of how thought processes impart solidity to an illusory world, and said it illustrates Nagarjuna's Madhyamika philosophy.

“Palden Phuntsok: Yes, totally.I think it is appealing to Buddhist teachers (or should be), because it is such a perfect illustration of emptiness, and of how our thought processes impart solidity to an illusionary world … it does illustrate that Nagarjuna is totally right in his rendering of Madhyamika philosophy.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Tenzin Tuque reflected on the illusory nature of both actual and virtual worlds.

“in my correspondence with Tenzin Tuque he made a point of reflecting upon the illusory nature of both actual and virtual worlds.”

May combine two claims.

At the Buddha Center in Second Life, collective practices include communal memorialization practices and structures for people who died in actual life; at the time of writing in 2020, at least two public memorials for particular deceased individuals were erected there, serving lasting social memory.

“At the Buddha Center in SL collective practices include communal memorialization practices and structures for people who died in AL; at the time of writing in 2020, there were at least two public memorials for particular deceased individuals erected in that virtual landscape, and these virtual monuments stand in service of lasting social memory.”

May combine two claims.

The Potala Palace build made limited discernible ripples with Second Life Buddhists from the author's community; most interlocutors had never heard of it.

“In my first round of interviews in 2010-2012 with SL users whom I met at the Buddha Center, it was clear to me that the Potala Palace build had made limited discernible ripples with SL Buddhists from this community.I was always the one to bring up and ask about the Potala Palace Project, and most interlocutors had never heard of it”

May combine two claims.

In Second Life, Buddhists are creating builds, maintaining communities, and memorializing the dead.

“In SL, Buddhists are creating builds, maintaining communities, and memorializing the dead in their virtual world.”

Probably not a substantial claim: may not pass S1 (asserted). May combine two claims. The quote only partly states this claim.

Palden Phuntsok said that a Buddha statue in Second Life is ultimately the same as a Buddha statue in actual life, that karma operates in both, and that Second Life is like a mandala.

“Palden Phuntsok: Well actually, it is of course.Not in the sense of conventional reality, although even there we may say”

Probably not a substantial claim: may not pass S1 (asserted). May combine two claims.

Basil C said the memorials should not be deleted, that memorials are supposed to stay, and that he would be devastated if the Buddha Center closed, even though he knows everything is empty and impermanent.

“Basil C went on,”

• Also stated in: § No-longer-places in Virtual Worlds: The Precarity and Impermanence of Digital Religious Places through a Buddhist Lens · hedged

  “he asserted that he would be devastated if the Buddha Center closed.”

• Also stated in: § No-longer-places in Virtual Worlds: The Precarity and Impermanence of Digital Religious Places through a Buddhist Lens · plain

  “I mean, I know it will, but it shouldn't.I will be really upset.I know that everything is empty and impermanent and that is real, but this place is important and it should stay here as it is.”

Classified as probably not a substantial claim. May combine two claims.

Palden Phuntsok did not see Second Life and actual life as precisely the same; he said pilgrimages to sacred spaces in actual life would create more merit than a pilgrimage in Second Life, but believed the ultimate emptiness of both worlds is laid bare through the virtual world, and wanted virtual statues to have longevity.

“Palden Phuntsok did not see SL and AL as precisely the same, as he would go on to say that pilgrimages to sacred spaces in AL would create more merit than a pilgrimage in SL, but he did believe that the inherent ultimate emptiness of both worlds is laid bare through the”

May combine two claims.

Each disappointment when a virtual world or locale is lost happens in a particular social and technological context; some virtual losses are accompanied by grief and tears, others by a shrug and a sigh.

“Each disappointment-when a virtual world becomes a no-longer-world or a virtual locale becomes a no-longer-place-happens in a very particular social and technological context, and thus while some virtual losses have been accompanied by grief and tears, other deletions may be punctuated with a shrug and a sigh.”

Classified as probably not a substantial claim. May combine two claims. The quote only partly states this claim.

In March 2020, a facilitator at the Buddha Center said the Center is an experiment in impermanence that will go away someday but keeps going because people donate.

“The facilitator, who said that he had been teaching at the Buddha Center for eight years, replied,”

Probably not a substantial claim: may not pass S3 (load-bearing).

Second Life, like actual life, is comprised of a mix of secular and sacred spaces.

“Second Life, like actual life (AL), is comprised of a mix of secular and sacred spaces (Falcone 2019).”

• cites Falcone 2019 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

The changes in virtual places, especially the shift from place to no-longer-place, can be jarring.

“Here I just want to reaffirm that the changes in virtual places, especially the shift from place to no-longer-place, can be jarring.”

May combine two claims.

The Bodhi Sim's dismantling was ritualistic and showed respect for the sacred space and attachment to the place, making its destruction a point of loss for several people in the SL Buddhist community.

“The manner in which it was unrendered shows a respect for the sacred space that had been constructed, and an attachment and appreciation for the place that made its destruction a point of loss for several people I talked to in the SL Buddhist community.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Although Linden Lab maintains the platform, the denizens themselves designed and created most of the landscapes, objects, clothing, and art in Second Life.

“Although a corporate entity, Linden Lab, maintains the online platform, the denizens themselves designed and created most of the landscapes, objects, clothing, and art that one finds in SL (Malaby 2009).”

• cites Malaby 2009Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

One cannot say Buddhist builders in Second Life are ambivalent about what they made, because Buddhists in Second Life are not themselves thought to be enlightened.

“That is, one cannot go so far as to say that Buddhist builders in SL are ambivalent about what they have made, since Buddhists in SL are not themselves thought to be enlightened.”

• AssumptionRests on an assumption: Buddhists in Second Life are not enlightened.

May combine two claims.

Grieve's informants did not treat Hoben as a uniquely temporary space; they built it carefully and treated it with respect.

“Yet, his informants did not read the emptiness of all things as a reason to disrespect the created Buddhist environment built for the community.His informants did not treat”

• cites Grieve 2017Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The precarity of virtual worlds is not wholly apart from nondigital lives; the virtual is folded into contemporary hybrid lived experience, making virtual precarity integral to the uncertainty of the times.

“Although the differences in tempo between disappearances in virtual and actual worlds are not wholly insignificant, the precarity of virtual worlds-the lost communities, deleted familiar spaces, and expunged Buddhist temples-is not wholly apart from our nondigital lives; the virtual is folded into the sum of a contemporary person's lived,”

• cites Haraway 1991Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The virtuality of a place does not make it insignificant or ungrievable.

“The virtuality of a place does not make it insignificant, nor ungrievable.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Mahayana Prajñāpāramitā texts argue that everything and everyone is empty, going further than earlier Abhidharma texts.

“Mahayana Prajñāpāramitā (or Perfection of Wisdom) texts argue that everything and everyone is empty, which goes a few steps further than earlier Abhidharma texts (Williams and Tribe 2000, 135).”

• cites Williams and Tribe 2000Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Buddhist spaces, whether private or communal, actual or virtual, can be built with love, faith, and hope for longevity.

“Buddhist spaces, whether for private or communal practice, and whether in actual life or virtual space, can be built with love, faith, and hope for longevity.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

Impermanence is not a particularly desirable outcome for a beloved Buddhist place.

“Impermanence, while an acknowledged Buddhist truth, is not a particularly desirable outcome for a beloved Buddhist place.”

Classified as probably not a substantial claim. May combine two claims.

Dependent arising means everything is caused and contingent, and therefore fluid and impermanent.

“The logic of dependent arising is that everything is caused and contingent, and therefore should not be understood as anything other than fluid and impermanent.”

• cites Williams and Tribe 2000Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Buddhist actors often show ambivalence about impermanence: they are encouraged to see decay but also enculturated to repair temples and build lasting statues, and while reminded of life's impermanence they try to live long and be memorialized.

“Buddhist actors often demonstrate some ambivalence about impermanence.For example, while Buddhists are encouraged to see the inevitability of decay, they are also enculturated to repair crumbling temples and build statues to last as long as possible.While they are liturgically reminded of the impermanence of life, most endeavor to live long healthy lives and to be remembered and memorialized after”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

Veidlinger argued that the internet lends itself to Buddhist thinking and that more time online increases affinity for Buddhism.

“Daniel Veidlinger has argued that the medium of the internet lends itself to Buddhist thinking (2015), writing that”

• cites Veidlinger 2015Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

This precarity can be emotionally unsettling to Buddhist actors, even as it gives some Buddhists another means of working toward internalizing the Buddhist truth of impermanence.

“This precarity can be emotionally unsettling to Buddhist actors, even as they give some Buddhists yet another means of working toward trying to truly internalize the Buddhist truth of impermanence.”

May combine two claims.

Grieve's informants allowed emptiness to inform their experiences and saw Second Life and real life as different but the same, both conditioned conventional realities.

“For convert Buddhists Second Life and real life were different but the same, and Second Life's empty nature illuminated the illusory quality of real life….Second Life and real life were obviously different because one was actual and the other virtual.They were similar, however, because both Second Life and real life were conditioned conventional realities”

• cites Grieve 2017Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Precarity is not a singularly virtual condition, but it is arguably exacerbated by nonactualness.

“Precarity is not a singularly virtual condition, but it is arguably exacerbated by nonactualness.”

Classified as probably not a substantial claim. May combine two claims.

The Buddhist notion of emptiness is not nihilism; it means nothing is essential and everything is in process and flux.

“The Buddhist notion of emptiness (Sanskrit: śūnyatā), which is found in various forms across the spectrum of Buddhist traditions, is not nihilism.13 Instead, emptiness in Buddhist discourse means that there is nothing essential about anything; everything is in process and in flux.”

• cites [13] Connerton, Paul . 1989. <i>How Societies Remember</i>. Cambridge: Cambridge University Press. sourceNot checked — no full text of the source

May combine two claims.

The expunged spaces have become invisible non-ruins, inventoried or deleted code, or no-longer-places.

“And so, these expunged spaces have become invisible non-ruins, inventoried or deleted code; they have become no-longer-places.”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

The precarity in virtual life contributes to the precarity in actual life, as experiences in Second Life have real-world effects.

“The precarity in virtual life contributes to the precarity in actual life, as our experiences in SL have real-world effects.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Emptiness is not being fetishized in digital Buddhist place-making.

“While emptiness is not being fetishized in digital Buddhist place-making-just as it is not in AL Buddhist placemaking-I would have missed an aspect of the story if I had not asked my informants”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The author is not convinced that the internet is creating more people interested in Buddhism, but acknowledges that online sociality may connect with and reinforce Buddhist ideas for Buddhists online.

“While I am not convinced of the a priori assumption that the internet is creating more people interested in Buddhism, I acknowledge that online sociality may connect nicely with some Buddhist ideas and may reinforce those notions for Buddhists online.”

May combine two claims.

The loss of a Buddhist build in Second Life should not be treated as a desirable outcome, but as the disappointment of a past hope; it represents the loss of an investment of time and/or money.

“While the loss of the Bodhi Sim ought not be equated to the loss of an AL temple space that burned to the ground, neither should the loss of a Buddhist build in SL be treated as if it were a desirable outcome rather than what it is: the disappointment of a past hope.If nothing else, these Buddhist no-longer-places represent the loss of an investment of time and/or money”

Classified as probably not a substantial claim.

Impermanence is key to emptiness because everything changes fluidly from moment to moment.

“The notion of impermanence (Sanskrit: anitya) is key to emptiness, since everything changes fluidly from moment to moment.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The extra precarity of Second Life is a bug, not a feature, of digital sociality.

“To paraphrase one of my interlocutors: the extra precarity of SL is a bug, not a feature, of digital sociality.”

May combine two claims.

The no-longer-places of Buddhist Second Life were not built to be ritually dismantled, but their losses have sometimes been interpreted in retrospect as constructive because they exemplify impermanence in action.

“While the no-longer-places of Buddhist SL that I have explored in this paper were not built to be ritually dismantled, in retrospect their losses have sometimes been interpreted as constructive, because they can exemplify impermanence in action.”

Probably not a substantial claim: may not pass S2 (checkable).

For Buddhists who reflect on synergies between Buddhist ideas and virtual being, there are many opportunities to use the double precarity of virtuality to think with.

“For Buddhists who choose to reflect upon the synergies between Buddhist ideas and the experience of virtual being in virtual spaces, there are myriad opportunities to use the double precarity of virtuality to think with.”

May combine two claims.

While impermanence can be good to think with and virtual Buddhism offers constructive opportunities to develop awareness of it, the actual loss of Buddhist places of worship, memorialization, or gathering in either actual or Second Life is rarely if ever seen as a boon in the Buddhist world.

“In sum, while impermanence, which is the nature of all things, can be good to think with-and virtual Buddhism offers some unique and constructive opportunities to develop increased awareness of this truth-the actual loss of Buddhist places of worship, memorialization, or gathering in either AL or SL is rarely, if ever, seen as a boon in the Buddhist world.”