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

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  1.  8
    E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..
    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.
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  3. Arie L. Molendijk (2016). Friedrich Max Muller and the Sacred Books of the East. Oxford University Press Uk.
    This volume offers a critical analysis of one the most ambitious editorial projects of late Victorian Britain: the edition of the fifty substantial volumes of the Sacred Books of the East. The series was edited and conceptualized by Friedrich Max Müller, a world-famous German-born philologist, orientalist, and religious scholar. Müller and his influential Oxford colleagues secured financial support from the India Office of the British Empire and from Oxford University Press. Arie L. Molendijk documents how the series has (...)
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  4.  8
    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.
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  5.  8
    Jinhua Chen (2005). 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):353-378.
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  6.  2
    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-.
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  7.  2
    E. O. James & A. C. Bouquet (1956). Sacred Books of the World. Philosophical Quarterly 6 (22):96.
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  8.  1
    Jeremy P. Hunter (2002). Being Arising: Buddhist Psychology Books. Anthropology of Consciousness 13 (2):61-63.
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  9.  1
    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-.
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  10. Rhys Davids, Jean Kennedy & Henry S. Gehman (1943). Sacred Books of the Buddhists, Vol. XII, the Minor Anthologies, Part 4. "Vimāna Vatthu: Stories of the Mansions; Peta Vatthu: Stories of the Departed". Philosophy 18 (71):283-284.
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  11. Thomas Davidson (1897). The Sacred Books of the Old and New Testaments: Judges, by G. F. Moore; Isaiah, by T. K. Cheyne; Psalms, by J. Wellhausen. [REVIEW] Ethics 8:530.
     
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  12. Jaimini (1952). Mimansa: The Secret of the Sacred Books of the Hindus. Bharati Research Institute.
    It may be argued that since animals too have a mind, perhaps they may know the origin of things, if man cannot. But, says the Mimansa, so far as man is concerned , the highest mind according to him is the mind of man; and if that cannot ...
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  13. N. V. Thadani (1953). The Secret of the Sacred Books of the Hindus. Bharati Research Institute.
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  14.  3
    Elizabeth Howard Moore (2013). The Sacred Geography of Dawei: Buddhism in Peninsular Myanmar (Burma). Contemporary Buddhism 14 (2):298-319.
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  15.  5
    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.
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  16.  7
    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.
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  17.  3
    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.
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  18.  4
    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.
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  19.  8
    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.
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  20.  3
    Andrew B. Irvine (2014). Review of 1) Kristin Johnston Largen, Baby Krishna, Infant Christ: A Comparative Theology of Salvation, Maryknoll: Orbis Books, 2011, ISBN 978-1570759321, Pb, X + 246 Pp.; 2) Ravi M. Gupta and Kenneth R. Valpey, Eds., The Bhāgavata Purāṇa: Sacred Text and Living Tradition, New York: Columbia University Press, 2013, ISBN 978-0231149990, Pb, Xvi + 279 Pp. [REVIEW] Sophia 53 (3):417-419.
    Approaching comparison through attention to stories of gods rather than through explicit doctrines, and in particular to stories of gods in their infancy and childhood, is an arresting proposal in comparative theology. It was this unusual character which first drew my attention to Kristin Johnston Largen’s Baby Krishna, Infant Christ. Largen’s prose is fluid and clear, and the structure of the argument is also readily apparent. And thus the work held my attention and convinced me that it is deserving of (...)
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  21.  2
    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.
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  22.  3
    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-.
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  23.  1
    Bonnie Louise Kuchler (ed.) (2004). One Heart: Universal Wisdom From the World's Scriptures. Marlowe.
    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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  24. Grace Hill Turnbull (1929/1979). Tongues of Fire: A Bible of Sacred Scriptures of the Pagan World. Arno Press.
     
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  25. R. Wrightson (1859/1983). Sacred Literature of the Hindus: With Appendix and Notes. Milan Publication Services.
    The philosophy of the Hindus -- The Veda and Puranas.
     
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  26.  34
    Damien Keown (2005). Buddhist Ethics: A Very Short Introduction. Oxford University Press.
    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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  27.  36
    Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.
    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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  28.  46
    David Gardiner (2008). Metaphor and Maṇḍala in Shingon Buddhist Theology. Sophia 47 (1):43-55.
    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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  29.  39
    Peter Jilks (2008). Review of Mark Siderits, Buddhism as Philosophy. [REVIEW] Sophia 47 (1):79-82.
    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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  30.  3
    Ulrike Roesler (2015). ‘“As It is Said in a Sutra”: Freedom and Variation in Quotations From the Buddhist Scriptures in Early Bka’-Gdams-Pa Literature. Journal of Indian Philosophy 43 (4-5):493-510.
    The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the (...)
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  31.  4
    Franklin Edgerton (1965). The Beginnings of Indian Philosophy. London, G. Allen & Unwin.
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  32. Dayānanda Bhāargava (1981). Glimpses of Indian Philosophy and Sanskrit Literature. Nag Publishers.
     
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  33.  42
    Shlomo Biderman (1995). Scripture and Knowledge: An Essay on Religious Epistemology. E.J. Brill.
    At the core of "Scripture and Knowledge lies the problem of the nature of religious knowledge.
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  34. Devendra Gaṇī (1927). Gommatsara Karma-Kanda. Ajitashram, Lucknow (India)the Central Jaina Publishing House.
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  35. H. Kumar Kaul (1989). Yoga in Hindu Scriptures. Surjeet Publications.
     
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  36. Brian D. Lepard (2005). Hope for a Global Ethic: Shared Principles in Religious Scriptures. Bahá'í Pub..
    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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  37. Russell Franklin Moore (1951). Readings in Oriental Philosophies. New York, R. F. Moore Co..
     
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  38. Muḣammadalī Muzaffarī (2006). Antropologiiai Oriëī: Barrasii Bakhsi Akhloqī. Donish.
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  39.  5
    Jacob Neusner (2003). The Perfect Torah. Brill.
    That is addressed by the construction of large exemplary structures of comparison and contrast in the shank of the book.
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  40. Robin D. S. Yates (ed.) (1997). Five Lost Classics: Tao, Huanglao, and Yin-Yang in Han China. Ballantine Books.
     
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  41.  9
    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.
    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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  42.  30
    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.
    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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  43.  23
    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.
    : 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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  44.  10
    Timothy Stanley (2016). Faithful Codex: A Theological Account of Early Christian Books. Heythrop Journal 57 (1):9-28.
    This essay advances an interpretation of early Christian codex books, which goes beyond Catherine Pickstock’s critique of Jacques Derrida. Firstly, it summarizes Derrida’s deconstruction of Plato’s Phaedrus and introduces his understanding of writing as différance. Secondly, it outlines Pickstock’s After Writing in order to understand her emphasis upon the liturgical nature of platonic dialogue. It is here that an ambiguity emerges between writing and codex books in Pickstock’s account. In response, the insights of book historians such as Roger (...)
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  45.  7
    Dorzhiguishaeva Oyuna (2008). Tolerance as the Basic Category of Buddhist Ethics. Proceedings of the Xxii World Congress of Philosophy 23:107-113.
    The concept of tolerance is one of the basic ethical categories of Buddhism. Showing conscious tolerance, you control a situation and do not allow feelings, such as anger or arrogance to take top above reason. Besides, the tolerance to other people and different situation shows your wide scope and common emancipation. The tolerance is one of qualities inherent to bodhisattvas - sacred Buddhists. These qualities are called paramita, and paramita of tolerance - kshanti-paramita. Kshanti-paramita is triple: tolerance to (...)
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  46.  5
    Charlotte Berkowitz (2004). Torah as Maternal Return: Chiastic Copulation and the Reconception of Sacred History. Or, Un(K)Notting the Love in the Law1. The European Legacy 9 (2):147-162.
    Torah, the name of the first five books of the ?sacred history? comprised by the Hebrew Bible, tends to be translated as ?Law? and to be affiliated with the separating ?Law of the Father.? But Torah means ?teaching.? Venerable tradition allies this teaching with feminine Wisdom, ?a tree of life.? Theories of poetic language elaborated by such scholars as Julia Kristeva and Hélène Cixous facilitate discovering beneath the Torah's fractured and labyrinthine surface a way of return to the (...)
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  47.  9
    Oyuna Dorzhiguishaeva (2008). Tolerance as the Basic Category of Buddhist Ethics. Proceedings of the Xxii World Congress of Philosophy 23:13-19.
    The concept of tolerance is one of the basic ethical categories of Buddhism. Showing conscious tolerance, you control a situation and do not allow feelings, such as anger or arrogance to take top above reason. Besides, the tolerance to other people and different situation shows your wide scope and common emancipation. The tolerance is one of qualities inherent to bodhisattvas - sacred Buddhists. These qualities are called paramita, and paramita of tolerance - kshanti-paramita. Kshanti-paramita is triple: tolerance to (...)
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  48.  5
    H. Hudson (1971). Buddhist Teaching About Illusion. Religious Studies 7 (2):141 - 151.
    Buddhist teaching about illusion is, I think, generally considered difficult to understand. What I wish to do is to try to indicate some of its more general and prevalent features with the further aim of using them to throw some light on typical Buddhist method and procedure. I shall be concerned mainly with some of the teachings to be found in the Mahayana and will try to be as untechnical as possible. This latter is sure to be displeasing to some, (...)
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  49.  6
    Carl B. Becker (1993). Breaking the Circle: Death and the Afterlife in Buddhism. Southern Illinois University Press.
    In this much-needed examination of Buddhist views of death and the afterlife, Carl B. Becker bridges the gap between books on death in the West and books on Buddhism in the East.
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  50. Titus Burckhardt (1967/2001). Sacred Art in East and West: Its Principles and Methods. Airlift] (Distributor).
    Defining the meaning and spiritual use of sacred art through its symbolic content and dependence on metaphysical principles, this work is wide in scope, covering Hindu, Buddhist, Christian, Islamic, and Taoist art.
     
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