“It is precisely this [transcendental] privilege that Christian missionaries in China and Japan failed to relinquish when they spoke about Buddhism; but the same failure is found in such "na(t)ive" exponents of Zen as D. T. Suzuki, and it would perhaps be hard to decide which version of Zen, the negative or the idealized, is most misleading. Even if the degree of reductionism is not quite the same in both cases, both interpretations share responsibility for the strange predicament in which Westerners who approach Chan/Zen find themselves: they are unable to consider it a serious intellectual system, for the constraints of Western discourse on Zen cause them to either devaluate it as an Eastern form of either "natural mysticism" or "quietism" or to idealize it as a wonderfully exotic Dharma. In this sense, Zen can be seen as a typical example of "secondary Orientalism," a stereotype concocted as much by the Japanese themselves as by Westerners.”