Search results for 'Buddhist sects' (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: 90.0
    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. Gerald Cooke (1974). Traditional Buddhist Sects and Modernization in Japan. Japanese Journal of Religious Studies 1 (4):267-330.score: 45.0
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  3. Blo-bzaṅ-dkon-mchog, Daniel Cozort & Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets. Snow Lion Pubns.score: 42.0
    Skims the cream of Jamyang Shayba's intellect, providing a rare opportunity to sharpen our intellect and expand our view of Buddhist thought.
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  4. Junjirō Takakusu (1956/1973). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.score: 39.0
     
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  5. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Wisdom Publicatiaons.score: 33.0
    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.
     
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  6. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2006). Boloryn Tol'. Admon.score: 30.0
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  7. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.score: 21.0
    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 (...)
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  8. Charles Muller, The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration 通達) and Essence-Function 體用) in Wŏnhyo, Chinul and Kihwa.score: 21.0
    Korean Buddhism is distinctive within the broader field of East Asian Buddhism for the pronounced degree of its syncretic discourse. Korean Buddhist monks throughout history have demonstrated a marked tendency in their essays and commentaries to focus on the solution of disagreements between various sects within Buddhism, or on conflicts between Buddhism and other religions. While a strong ecumenical tendency is noticeable in the writings of dozens of Korean monks, among the most prominent in regard to their exposition (...)
     
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  9. Alex Watson (2014). Light as an Analogy for Cognition in Buddhist Idealism (Vijñānavāda). Journal of Indian Philosophy 42 (2-3):401-421.score: 21.0
    In Sect. 1 an argument for Yogācāra Buddhist Idealism, here understood as the view that everything in the universe is of the nature of consciousness / cognition, is laid out. The prior history of the argument is also recounted. In Sect. 2 the role played in this argument by light as an analogy for cognition is analyzed. Four separate aspects of the light analogy are discerned. In Sect. 3, I argue that although light is in some ways a helpful (...)
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  10. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.score: 21.0
    As a specific domain of inquiry, “Buddhist epistemology” (sometimes designated in the specialist literature by the Sanskrit neologism pramāṇavāda, or the “theory of reliable sources of knowledge”) stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct experience---which (...)
     
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  11. Anne C. Klein (2012). Zhi Shi Yu Jie Tuo: Cu Cheng Zong Jiao Zhuan Hua Zhi Ti Yan de Zang Chuan Fo Jiao Zhi Shi Lun = Knowledge and Liberation: Tibetan Buddhist Epistemology in Support of Transformative Religious Experience. Fa Gu Wen Hua Shi Ye Gu Fen You Xian Gong Si.score: 21.0
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  12. Elizabeth Napper (1989). Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of Mādhyamika Philosophy Emphasizing the Compatibility of Emptiness and Conventional Phenomena. Wisdom Publications.score: 21.0
  13. Guy Newland (1992). The Two Truths in the Mādhyamika Philosophy of the Ge-Luk-Ba Order of Tibetan Buddhism. Snow Lion Publications.score: 21.0
     
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  14. James Giles (1993). The No-Self Theory: Hume, Buddhism, and Personal Identity. Philosophy East and West 43 (2):175-200.score: 18.0
    The problem of personal identity is often said to be one of accounting for what it is that gives persons their identity over time. However, once the problem has been construed in these terms, it is plain that too much has already been assumed. For what has been assumed is just that persons do have an identity. A new interpretation of Hume's no-self theory is put forward by arguing for an eliminative rather than a reductive view of personal identity, and (...)
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  15. Peter Harvey & Mark Siderits (2004). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Journal of Chinese Philosophy 31 (3):405–409.score: 18.0
    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. (...)
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  16. Matthew MacKenzie (2010). Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. [REVIEW] Phenomenology and the Cognitive Sciences 9 (1):75-99.score: 18.0
    In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy (...)
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  17. Michael Kurak (2003). The Relevance of the Buddhist Theory of Dependent Co-Origination to Cognitive Science. Brain and Mind 4 (3):341-351.score: 18.0
    The canonical Buddhist account of the cognitive processes underlying our experience of the world prefigures recent developments in neuroscience. The developments in question are centered on two main trends in neuroscience research and thinking. The first of these involves the idea that our everyday experience of ourselves and of the world consists in a series of discrete microstates. The second closely related notion is that affective structures and systems play critical roles in governing the formation of such states. Both (...)
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  18. Mark Siderits (2008). Paleo-Compatibilism and Buddhist Reductionism. Sophia 47 (1):29-42.score: 18.0
    Paleo-compatibilism is the view that the freedom required for moral responsibility is not incompatible with determinism about the factors relevant to moral assessment, since the claim that we are free and the claim that the psychophysical elements are causally determined are true in distinct and incommensurable ways. This is to be accounted for by appealing to the distinction between conventional truth and ultimate truth developed by Buddhist Reductionists. Paleo-compatibilists hold that the illusion of incompatibilism only arises when we illegitimately (...)
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  19. Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.score: 18.0
    This volume collects Jay Garfield's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield's translation of Fundamental Wisdom of the Middle Way (OUP, 1995), a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  20. S. R. Bhatt (2000). Buddhist Epistemology. Greenwood Press.score: 18.0
    This volume provides a clear and exhaustive exposition of Buddhist epistemology and logic, based on the works of classical thinkers such as Vasubandhu, Dinnaga, ...
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  21. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 18.0
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
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  22. Padmasiri De Silva (1998). Environmental Philosophy and Ethics in Buddhism. St. Martin's Press.score: 18.0
    This work introduces the reader to the central issues and theories in Western environmental ethics, and against this background develops a Buddhist environmental philosophy and ethics. Drawing material from original sources, there is a lucid exposition of Buddhist environmentalism, its ethics, economics and Buddhist perspectives for environmental education. The work is focused on a diagnosis of the contemporary environmental crisis and a Buddhist contribution for positive solutions. Replete with stories and illustrations from original Buddhist sources, (...)
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  23. Robert M. Ellis (2011). The Trouble with Buddhism. Lulu.com.score: 18.0
    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 (...)
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  24. Gregory Schopen (2010). On Incompetent Monks and Able Urbane Nuns in a Buddhist Monastic Code. Journal of Indian Philosophy 38 (2):107-131.score: 18.0
    Most modern scholars seem to assume that Buddhist monks in early India had a good knowledge of Buddhist doctrine and at least of basic Buddhist texts. But the compilers of the vinayas or monastic codes seem not to have shared this assumption. The examples presented here are drawn primarily from one vinaya , and show that the compilers put in place a whole series of rules to deal with situations in which monks were startlingly ignorant of both (...)
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  25. H. Saddhatissa (1997). Buddhist Ethics. Wisdom.score: 18.0
    Analyzes, examines, and explains ethical concepts from a primarily Buddhist point of view.
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  26. Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.score: 18.0
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of (...)
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  27. Alex Wayman (1999). A Millennium of Buddhist Logic. Motilal Banarsidass Publishers.score: 18.0
    This is volume One of texts (from sanskrit and Tibetan sources) of the two planned volumes on Buddhist Ligic (the second volume to be on topics and opponents).
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  28. Charles Goodman (2009). Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics. Oxford University Press.score: 18.0
    Fundamental Buddhist teachings -- Main features of some western ethical theories -- Teravāda ethics as rule-consequentialism -- Mahāyāna ethics before Śāntideva and after -- Transcending ethics -- Buddhist ethics and the demands of consequentialism -- Buddhism on moral responsibility -- Punishment -- Objections and replies -- A Buddhist response to Kant.
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  29. David Webster (2005). The Philosophy of Desire in the Buddhist Pali Canon. Routledgecurzon.score: 18.0
    David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi (view or opinion) is also provided, exploring the way (...)
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  30. Robert G. Morrison (1997). Nietzsche and Buddhism: A Study in Nihilism and Ironic Affinities. Oxford University Press.score: 18.0
    Morrison offers an illuminating study of two linked traditions that have figured prominently in twentieth-century thought: Buddhism and the philosophy of Nietzsche. Nietzsche admired Buddhism, but saw it as a dangerously nihilistic religion; he forged his own affirmative philosophy in reaction against the nihilism that he feared would overwhelm Europe. Morrison shows that Nietzsche's influential view of Buddhism was mistaken, and that far from being nihilistic, it has notable and perhaps surprising affinities with Nietzsche's own project of the transvaluation of (...)
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  31. Pragati Sahni (2008). Environmental Ethics in Buddhism: A Virtues Approach. Routledge.score: 18.0
    This work gives an innovative approach to the subject, which puts forward a distinctly Buddhist environmental ethics that is in harmony with traditional ...
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  32. Shayne Clarke (2009). Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach. [REVIEW] Journal of Indian Philosophy 37 (4):311-330.score: 18.0
    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 (...) monastic law codes. (shrink)
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  33. Adrian Konik (2009). Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West. Brill.score: 18.0
    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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  34. David Gardiner (2008). Metaphor and Maṇḍala in Shingon Buddhist Theology. Sophia 47 (1):43-55.score: 18.0
    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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  35. Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.score: 18.0
    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 (...) ways of interpreting human life and morality, and each explores complex conceptions of moral agency. I suggest that these three studies share similar interests in moral psychology, the human being across time, the intersubjective dimensions of moral experience, and what life within a karmic framework looks like. I propose that their contributions offer some of the most refreshing and interesting work generated in Buddhist ethics in the last decade. (shrink)
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  36. Newman Robert Glass (1995). Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought. Scholars Press.score: 18.0
    Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes (...)
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  37. Damien Keown (2005). Buddhist Ethics: A Very Short Introduction. Oxford University Press.score: 18.0
    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 much attention (...)
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  38. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.score: 18.0
    Simon P. James' Zen Buddhism and Environmental Ethics offers an engaging, sophisticated, and well-argued defence of the notion that Zen Buddhism has something positive to offer the environmental movement. James' goal is two-fold: first, dispel criticism that Zen (by virtue of its anti-philosophical stance) lacks an ethical program (because it shuns conventional morality), has no concern for the environment at large (because it adopts a thoroughly anthropocentric stance), and deprives living entities of any intrinsic worth (because it operates from the (...)
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  39. Peter Jilks (2008). Review of Mark Siderits, Buddhism as Philosophy. [REVIEW] Sophia 47 (1):79-82.score: 18.0
    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, as it skirts (...)
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  40. Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press.score: 18.0
    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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  41. Nalini Bhushan (2008). Toward an Anatomy of Mourning: Discipline, Devotion and Liberation in a Freudian-Buddhist Framework. Sophia 47 (1):57-69.score: 18.0
    In this essay I first articulate what I take to be an influential and for the most part persuasive model in the western psychoanalytic tradition that is a response to tragic loss, namely, the one that we find in Freud’s little essay entitled ‘Mourning and Melancholia’ (1917). I then use a well-known Buddhist folk tale about the plight of a young woman named Kisagotami to underscore central elements from Buddhist psychology on the subject of suffering that is a (...)
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  42. Joan Marques (2010). Toward Greater Consciousness in the 21st Century Workplace: How Buddhist Practices Fit In. [REVIEW] Journal of Business Ethics 92 (2):211 - 225.score: 18.0
    The purpose of this study was to determine the applicability of Buddhist practices in today’s workplaces. The findings were supported by interviews with Buddhist masters and Buddhist business practitioners, as well as literature review, through phenomenological analysis. As a means of presenting the main reasons why Buddhist practices should be considered in contemporary workplaces, a SWOT analysis is presented. In this analysis, a number of strengths for using Buddhist practices in workplaces are listed such as (...)
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  43. Owen J. Flanagan (2011). The Bodhisattva's Brain: Buddhism Naturalized. Mit Press.score: 18.0
    An Essay in Comparative Neurophilosophy -- Preface -- Introduction: Buddhism Naturalized -- The Bodhisattva's Brain -- The Colour of Happiness -- Buddhist Epistemology and Science -- Buddhism as a Natural Philosophy. Buddhist Persons -- Being No-self & Being Nice -- Virtue & Happiness -- Postscript: Cosmopolitanism and Comparative Philosophy.
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  44. Stefano Pace (2013). Does Religion Affect the Materialism of Consumers? An Empirical Investigation of Buddhist Ethics and the Resistance of the Self. Journal of Business Ethics 112 (1):25-46.score: 18.0
    This paper investigates the effects of Buddhist ethics on consumers’ materialism, that is, the propensity to attach a fundamental role to possessions. The literature shows that religion and religiosity influence various attitudes and behaviors of consumers, including their ethical beliefs and ethical decisions. However, most studies focus on general religiosity rather than on the specific doctrinal ethical tenets of religions. The current research focuses on Buddhism and argues that it can tame materialism directly, similar to other religions, and through (...)
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  45. Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.score: 18.0
    Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) : there is (...)
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  46. Soraj Hongladarom (2009). Privacy, the Individual and Genetic Information: A Buddhist Perspective. Bioethics 23 (7):403-412.score: 18.0
    Bioinformatics is a new field of study whose ethical implications involve a combination of bioethics, computer ethics and information ethics. This paper is an attempt to view some of these implications from the perspective of Buddhism. Privacy is a central concern in both computer/information ethics and bioethics, and with information technology being increasingly utilized to process biological and genetic data, the issue has become even more pronounced. Traditionally, privacy presupposes the individual self but as Buddhism does away with the ultimate (...)
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  47. Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.score: 18.0
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  48. Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.score: 18.0
    What turns the continuous flow of experience into perceptually distinct objects? Can our verbal descriptions unambiguously capture what it is like to see, hear, or feel? How might we reason about the testimony that perception alone discloses? Christian Coseru proposes a rigorous and highly original way to answer these questions by developing a framework for understanding perception as a mode of apprehension that is intentionally constituted, pragmatically oriented, and causally effective. By engaging with recent discussions in phenomenology and analytic philosophy (...)
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  49. Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.score: 18.0
    1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...
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  50. Karma Lekshe Tsomo (2012). Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes. [REVIEW] Science and Engineering Ethics 18 (3):529-537.score: 18.0
    As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual’s capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis (...)
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