Online research in philosophy

The West has long had an ambivalent attitude toward the philosophical traditions of the East. Voltaire claimed that the East is the civilization "to which the West owes everything", yet C.S. Peirce was contemptuous of the "monstrous mysticism of the East". And despite the current trend toward globalizations, there is still a reluctance to take seriously the intellectual inheritance of South and East Asia. Oriental Enlightenment challenges this Eurocentric prejudice. J. J. Clarke examines the role played by the ideas of Confucianism, Hinduism, Buddhism and Taoism in the intellectual life of the West and how these ideas, far more than exotic distractions, or even instruments of colonial domination, have been the means towards serious self-questioning and self-renewal, used to dispute and even to undermine Western orthodoxies.

as a major force in the establishment of Hua-yen studies in Korea. A major component of Wŏnhyo's career that is sometimes overlooked in these characterizations, however, is the fact that he easily stands as one of the greatest Yogācāra scholars in the entire history of East Asian Buddhism, having demonstrated a mastery of the Yogācāra doctrine equaled by probably no more than three or four individuals in the entire East Asian tradition. 1 Indeed, after K'uei-chi 窺基 and Hsüan-tsang 玄奘 , there does not seem to be an East Asian scholar who produced the volume of Consciousness-only related materials comparable to Wŏnhyo.

Indian schools -- Introduction to Tibetan Buddhism -- The Nyingma tradition -- The Kadam tradition -- The Kagyü tradition -- The Shijé tradition -- The Sakya tradition -- The Jonang and minor traditions -- The Geluk tradition 1: Tsongkhapa -- The Geluk tradition 2: Tsongkhapa's successors -- The Geluk tradition 3: the distinctiveness of Geluk -- The Bon tradition -- Chinese traditions 1: non-Buddhist -- Chinese traditions 2: Buddhist -- Central Asian traditions.

This book is the first comprehensive treatment of the Huayan school of East Asian Buddhism in a Western language.

Beyond Language and Reason: Mysticism in Indian Buddhism Ilkka Pyysiäinen, 1993 Annales Academiæ Scientiarum Fennicæ Dissertationes Humanarum Litterarum 66 Helsiniki, Sumolainen Tiedeakatemia.

Silence can sometimes be eloquent. Conversations consist not only in what is said but what is not said—the cold silence, the disapproving silence, the appreciative silence, the reverent silence, the baffled silence. Of particular interest is the approving silence, or the consenting silence, and this will be my topic here.

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes.

In Plato's Parmenides , Socrates proposes a 'Day' analogy to express one possible model of part/whole relations. His analogy is swiftly rejected and replaced with another analogy, that of the 'Sail'. In this paper, it is argued that there is a profound difference between these two analogies and that the 'Day' represents a distinct way to think about part/whole relations. This way of thinking, I argue, is the standard way of thinking in East Asian Buddhism. Plato's 'Day' analogy can then be used to illuminate the meaning of an opaque but very important concept in East Asian Buddhism: li , which in this paper is developed as a modal concept of 'Wholeness'.