Search results for 'Buddhism Sacred books' (try it on Scholar)

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  1. E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..score: 72.0
    The understanding of this spiritual movement is an important key to the understanding of the contemporary Japanese state of mind, and The Buddhist Sects of ...
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  2. Hongyi & Jian Ouyang (eds.) (2008). Hongyi da Shi Ouyang Jingwu Zang Yao He Bian. Zhongguo Shu Dian.score: 60.0
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  3. W. Stede (1943). Sacred Books of the Buddhists, Vol. XII, Edited by Mrs Rhys Davids: The Minor Anthologies, Part 4. “Vimäna Vatthu: Stories of the Mansions; Peta Vatthu: Stories of the Departed” (Translated by Jean Kennedy and Henry S. Gehman). (London: Luzac & Co. 1942. Pp. 250. 5½ × 8½. Price, in Paper Cover, 8s.; Cloth Binding, 10s. 6d.). [REVIEW] Philosophy 18 (71):283-.score: 57.0
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  4. Jinhua Chen (forthcoming). Images, Legends, Politics, and the Origin of the Great Xiangguo Monastery in Kaifeng: A Case-Study of the Formation and Transformation of Buddhist Sacred Sites in Medieval China. Journal of the American Oriental Society 125 (3).score: 42.0
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  5. Edward V. Arnold (1901). Recent Vedic Literature A History of Sanskrit Literature, by A. A. Macdonell, M.A., Ph.D., Boden Professor of Sanskrit. (Short Histories of the Literatures of the World, IX.). London: Wm. Heinemann. 1900. 6s. Hymns of the Atharvaveda, Together with Extracts From the Ritual Books and the Commentaries, Translated by Maurice Bloomfield. (Sacred Books of the East, Vol. XLII). Clarendon Press, 1897. 21s. The Atharvaveda, by Maurice Bloomfield. (Grundriss der Indo-Arischen Philologie Und Altertumskunde, II. 1 B). Strassburg: Karl J. Trübner, 1899. 6M. Vedische Opfer Und Zauber, von Alfred Hillebrandt (Grundriss der Indo-Arischen Philologie Und Altertumskunde, III. 2). Strassburg: Karl J. Trübner, 1897. 9M. 50. [REVIEW] The Classical Review 15 (01):70-77.score: 42.0
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  6. Jeremy P. Hunter (2002). Being Arising: Buddhist Psychology Books. Anthropology of Consciousness 13 (2):61-63.score: 42.0
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  7. Jaimini (1952). Mimansa: The Secret of the Sacred Books of the Hindus. Bharati Research Institute.score: 42.0
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  8. E. O. James & A. C. Bouquet (1956). Sacred Books of the World. Philosophical Quarterly 6 (22):96.score: 42.0
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  9. N. V. Thadani (1953). The Secret of the Sacred Books of the Hindus. Bharati Research Institute.score: 42.0
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  10. Thomas Davidson (1898). Book Review: The Sacred Books of the Old and New Testaments. Eminent Biblical Scholars of Europe and America. [REVIEW] Ethics 8 (4):530-.score: 42.0
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  11. Bonnie Louise Kuchler (ed.) (2004). One Heart: Universal Wisdom From the World's Scriptures. Marlowe.score: 40.0
    The purpose of One Heart is to illuminate the common sacred ground at the heart of seven faiths: Buddhism, Christianity, Confucianism, Hinduism, Islam, Judaism, and Taoism. Its method is to identify 65 essential principles, among them: Feel what other people feel; Don't harm others; Lead with virtue and concern for others; Be honest; Practice what you preach; Be content; Don't let anger take over; Choose your companions wisely; Accept the existence of spiritual beings; Seek and you will (...)
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  12. Elizabeth Howard Moore (2013). The Sacred Geography of Dawei: Buddhism in Peninsular Myanmar (Burma). Contemporary Buddhism 14 (2):298-319.score: 39.0
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  13. Grace Hill Turnbull (1929/1979). Tongues of Fire: A Bible of Sacred Scriptures of the Pagan World. Arno Press.score: 37.0
     
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  14. R. Wrightson (1859/1983). Sacred Literature of the Hindus: With Appendix and Notes. Milan Publication Services.score: 37.0
    The philosophy of the Hindus -- The Veda and Puranas.
     
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  15. Dale S. Wright (2003). Empty Texts/Sacred Meaning: Reading as Spiritual Practice in Chinese Buddhism. Dao: A Journal of Comparative Philosophy 2 (2):261-272.score: 36.0
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  16. Catherine Holmes (2008). Byzantine and Modern Greek (L.) Nixon Making a Landscape Sacred. Outlying Churches and Icon Stands in Sphakia, Southwestern Crete. Oxford: Oxbow Books, 2006. Pp. Xi + 180, Illus. £24. 9781842172063. [REVIEW] Journal of Hellenic Studies 128:288-.score: 36.0
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  17. Flores Albany, Crossing Horizons & Shlomo Biderman (2009). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. By Richard Shusterman. New York: Cambridge University Press, 2008. Pp. Xv+ 239. Hard-Cover $85.00. Paper $24.99. Buddhist Scriptures as Literature: Sacred Rhetoric and the Uses of Theory. By Ralph. [REVIEW] Philosophy East and West 59 (1):122-123.score: 36.0
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  18. J. Bowker (1978). H. Dumoulin (Editor). The Cultural, Political, and Religious Significance of Buddhism in the Modern World. Pp. Xii + 368. (London and New York: Collier Books, 1976) $6.95. [REVIEW] Religious Studies 14 (1):135.score: 36.0
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  19. Hans-Joachim Klimkeit (1978). Heinrich Dumoulin (Ed.) and John C. Maraldo (Assoc. Ed.): Buddhism in the Modern World. Collier Books/Collier Macmillan Publishers, New York/London 1976, XII, 368 Pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 30 (2):183-184.score: 36.0
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  20. Luke Penkett (2014). In Search of the Spiritual: Gabriel Marcel, Psychoanalysis, and the Sacred. By Paul Marcus. Pp. Xvi, 224. London, Karnak Books, 2013, £23.99. [REVIEW] Heythrop Journal 55 (2):323-323.score: 36.0
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  21. John Powers (2010). Aesthetics and Politics of Space in Russia and Japan: A Comparative Philosophical Study. By Thorsten Botz-Bornstein. Lanham, MD: Lexington Books, 2009. Pp. Xvi+ 173. Price Not Given. Awareness Bound and Unbound: Buddhist Essays. By David R. Loy. Albany: State University of New York Press, 2009. Pp. Vii+ 208. Hardcover $70.00. Paper. [REVIEW] Philosophy East and West 60 (3):441-442.score: 36.0
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  22. David Thomas (2009). The Voice, the Word, the Books: The Sacred Scripture of the Jews, Christians and Muslims. By F. E. Peters. Heythrop Journal 50 (6):1006-1007.score: 36.0
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  23. Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.score: 30.0
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...)
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  24. Jacob Neusner (2003). The Perfect Torah. Brill.score: 29.0
    That is addressed by the construction of large exemplary structures of comparison and contrast in the shank of the book.
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  25. Shlomo Biderman (1995). Scripture and Knowledge: An Essay on Religious Epistemology. E.J. Brill.score: 28.0
    At the core of "Scripture and Knowledge lies the problem of the nature of religious knowledge.
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  26. Dayānanda Bhāargava (1981). Glimpses of Indian Philosophy and Sanskrit Literature. Nag Publishers.score: 28.0
     
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  27. Franklin Edgerton (1965). The Beginnings of Indian Philosophy. London, G. Allen & Unwin.score: 28.0
     
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  28. Devendra Gaṇī (1927). Gommatsara Karma-Kanda. Ajitashram, Lucknow (India)the Central Jaina Publishing House.score: 28.0
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  29. H. Kumar Kaul (1989). Yoga in Hindu Scriptures. Surjeet Publications.score: 28.0
     
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  30. Brian D. Lepard (2005). Hope for a Global Ethic: Shared Principles in Religious Scriptures. Bahá'í Pub..score: 28.0
    Surprisingly, Lepard finds the most hopeful source for a global ethic is based on the scriptures of the various world religions-the same belief systems that are ...
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  31. Russell Franklin Moore (1951). Readings in Oriental Philosophies. New York, R. F. Moore Co..score: 28.0
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  32. Muḣammadalī Muzaffarī (2006). Antropologiiai Oriëī: Barrasii Bakhsi Akhloqī. Donish.score: 28.0
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  33. Robin D. S. Yates (ed.) (1997). Five Lost Classics: Tao, Huanglao, and Yin-Yang in Han China. Ballantine Books.score: 28.0
  34. Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.score: 27.0
    I argue that three recent studies (Imagining the Life Course, by Nancy Eberhardt; Sensory Biographies, by Robert Desjarlais; and How to Behave, by Anne Hansen) advance the field of Buddhist Ethics in the direction of the empirical study of morality. I situate their work within a larger context of moral anthropology, that is, the study of human nature in its limits and capacities for moral agency. Each of these books offers a finely grained account of particular and local Buddhist (...)
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  35. David Gardiner (2008). Metaphor and Maṇḍala in Shingon Buddhist Theology. Sophia 47 (1):43-55.score: 27.0
    Buddhist maṇḍala that are made of colored sand or are painted on cloth have been well represented in Asian art circles in the West. Discussions of the role that they can play in stimulating religious contemplation or even as sacred icons charged with power have also appeared in English scholarship. The metaphorical meaning of the term maṇḍala, however, is less commonly referenced. This paper discusses how the founder of the Japanese school of Shingon Buddhism, the Buddhist monk Kūkai (...)
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  36. Damien Keown (2005). Buddhist Ethics: A Very Short Introduction. Oxford University Press.score: 27.0
    The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater to this growing interest, but almost none devotes attention to the specifically ethical dimensions of the tradition. For various complex cultural and historical reasons, ethics has not received as (...)
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  37. Peter Jilks (2008). Review of Mark Siderits, Buddhism as Philosophy. [REVIEW] Sophia 47 (1):79-82.score: 27.0
    Siderits’ book is a welcome contribution to the ongoing dialogue between Buddhism and Western analytic philosophy. It covers the three main areas of philosophical enquiry—metaphysics, ethics and epistemology. Although conceptually quite challenging in places, the information is always presented in a pedagogic, evolutionary and highly readable manner. There are occasional problems with Siderits’ approach of isolating Buddhism as philosophy from Buddhism as religion, particularly in his chapter on ethics, which cannot avoid being somewhat unbalanced, and possibly misrepresentational, (...)
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  38. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.score: 24.0
    Abstract. Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality (...)
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  39. Alan Fox, Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. [REVIEW]score: 24.0
    This book is the outgrowth of a panel of papers on the theme of "memory," presented at the 1987 Annual Meeting of the Buddhism Section of the American Academy of Religion. Four of the contributors to this volume, including Western phenomenologist Edward Casey from SUNY Stony Brook, participated in that panel, though the papers were obviously further developed since that inceptional presentation. The book focusses on the crucial but heretofore almost entirely overlooked topic of memory and remembrance as it (...)
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  40. Peter Harvey & Mark Siderits (2004). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Journal of Chinese Philosophy 31 (3):405–409.score: 21.0
    This systematic introduction to Buddhist ethics is aimed at anyone interested in Buddhism, including students, scholars and general readers. Peter Harvey is the author of the acclaimed Introduction to Buddhism (Cambridge, 1990), and his new book is written in a clear style, assuming no prior knowledge. At the same time it develops a careful, probing analysis of the nature and practical dynamics of Buddhist ethics in both its unifying themes and in the particularities of different Buddhist traditions. The (...)
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  41. Robert M. Ellis (2011). The Trouble with Buddhism. Lulu.com.score: 21.0
    This book is a philosophical critique of the Buddhist tradition (not a scholarly work about the Buddhist tradition), applying the standards of judgement developed in 'A Theory of Moral Objectivity'. It is argued that although the Buddhist tradition provides access to the insights of the Middle Way, many other aspects of Buddhist tradition are inconsistent with this central insight. The sources of justified belief in Buddhism, karma, conditionality, concepts of reality, monasticism and Buddhist ethics are all subjected to the (...)
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  42. Adrian Konik (2009). Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West. Brill.score: 21.0
    Through doing so, this book radically re-conceptualizes the role of Buddhism in the world today by linking Buddhist practice with acts of discursive ...
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  43. Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press.score: 21.0
    In this clearly written undergraduate textbook, Stephen Laumakis explains the origin and development of Buddhist ideas and concepts, focusing on the philosophical ideas and arguments presented and defended by selected thinkers and sutras from various traditions. He starts with a sketch of the Buddha and the Dharma, and highlights the origins of Buddhism in India. He then considers specific details of the Dharma with special attention to Buddhist metaphysics and epistemology, and examines the development of Buddhism in China, (...)
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  44. Hye Young Won (2008). The Psychic Power of Buddha in the Early Buddhism Community. Proceedings of the Xxii World Congress of Philosophy 6:287-288.score: 21.0
    The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The Buddha visited Uruvela-Kassapa (...)
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  45. Susanne Mrozik (2007). Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics. Oxford University Press.score: 21.0
    Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-Santideva's Compendium of Training (Siksasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process (...)
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  46. Hans-Rudolf Kantor (2006). Ontological Indeterminacy and its Soteriological Relevance: An Assessment of Mou Zhongsan's (1909-1995) Interpretation of Zhiyi's (538-597) Tiantai Buddhism. [REVIEW] Philosophy East and West 56 (1):16-68.score: 21.0
    : This is an attempt to clarify a vital ontological aspect of Tiantai teaching created by the sixth-century Chinese Buddhist monk Zhiyi. To do this Tiantai must first be distanced from Mou Zongsan's interpretation of its central pattern of nonduality, a reconstructive theory that refers to both Chinese Buddhism and Confucianism and sees a "two-level ontology" in Chinese philosophical traditions, grounded in both the Chinese Buddhist patterns of "nonduality between the sacred and the profane" and the Kantian distinction (...)
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  47. Maria Heim (2004). Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections on Dāna. Routledge.score: 21.0
    In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely South (...)
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  48. Richard Karl Payne (ed.) (2010). How Much is Enough?: Buddhism, Consumerism, and the Human Environment. Wisdom Publications.score: 21.0
    "In this book, the effects of our own decisions and actions on the human environment are examined from several different perspectives, all informed Buddhist thought.
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  49. Hiroshi Nemoto (2013). Who is a Proper Opponent? The Tibetan Buddhist Concept of Phyi Rgol Yang Dag. Journal of Indian Philosophy 41 (2):151-165.score: 21.0
    This paper examines the role of a proper opponent (phyi rgol yang dag) in debate from the standpoint of the Tibetan Buddhist theory of argumentation. A proper opponent is a person who is engaged in the process of truth-seeking. He is not a debater who undertakes to refute the tenets of a proponent. But rather, he is the model debater to whom a proponent can teach truth by using a probative argument in the most effective way. A proper opponent is (...)
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  50. Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.score: 21.0
    Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views about the mind, the Buddhist analysis of mind and mental phenomena is far more complex than the book suggests. Flanagan is right to criticize the Buddhist claim that there could be mental states that are not reducible to their neural correlates; however, when the mental states (...)
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