Search results for 'Buddhist sects' (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.  9
    Gerald Cooke (1974). Traditional Buddhist Sects and Modernization in Japan. Japanese Journal of Religious Studies 1 (4):267-330.
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  3. Ernest Bender & Nalinaksha Dutt (1981). Buddhist Sects in India. Journal of the American Oriental Society 101 (4):509.
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  4. P. T. Raju (1958). Alexandra David -Neel and Lama Yongdon, the Secret Oral Teaching in Tibetan Buddhist Sects. Philosophy East and West 8 (3/4):165.
     
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  5. Whalen W. Lai & Daniel L. Overmyer (1979). Folk Buddhist Religion: Dissenting Sects in Late Traditional China. Journal of the American Oriental Society 99 (2):322.
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  6. Alex Wayman & Walter Kaufmann (1976). Tibetan Buddhist Chant: Musical Notations and Interpretations of a Song Book by the Bkah Brgyud Pa and Sa Skya Pa Sects. Journal of the American Oriental Society 96 (2):317.
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  7.  13
    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.
    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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  8.  7
    Junjirō Takakusu (1956). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.
  9. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Wisdom Publicatiaons.
    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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  10. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2006). Boloryn Tol'. Admon.
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  11. Charles Muller, The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration 通達) and Essence-Function 體用) in Wŏnhyo, Chinul and Kihwa.
    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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  12.  7
    Ren Jiyu (1984). A Brief Discussion of the Philosophical Thought of Chan Buddhism. Contemporary Chinese Thought 15 (4):3-69.
    The Chan sect is one of the most important sects in the history of Chinese Buddhism. According to the traditional interpretation, it is believed that this sect originated at the time of the Northern dynasties [ca. 386-589]. In fact, we ought to consider the Tang dynasty [618-907] as the time when it truly took shape as one of the sects of schools of Buddhism. It reached the peak of its development during the time between the An Lushan-Shi Siming (...)
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  13.  36
    Byoungshup Park (2008). 한국철학의 독자성. Proceedings of the Xxii World Congress of Philosophy 29:205-216.
    1. What is Korean Philosophy? 2. What is Philosophy? : Philosophy as Axial Ideas, and Philosophy as Modern ideas 3. What are the distinctions of Korean Philosophy? 1. What is Korean Philosophy? What is Philosophy? It represents human, universal ideas. Does there exist Korean Philosophy that could represent the prevalent and universal ideas among Koreans, within the Korean regions? There are two popular meanings of Philosophy: a narrow meaning and a broad one. Korean Philosophy does not exist as philosophy within (...)
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  14. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.
    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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  15. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell
    As a specific domain of inquiry, “ Buddhist epistemology” 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 the Buddhist considers as more normative than other, more indirect, modes of knowing---and the largely discursive and (...)
     
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  16.  31
    Colette Sciberras (2008). Buddhism and Speciesism: On the Misapplication of Western Concepts to Buddhist Beliefs. Journal of Buddhist Ethics 15:215-240.
    In this article, I defend Buddhism from Paul Waldau’s charge of speciesism. I argue that Waldau attributes to Buddhism various notions that it does not necessarily have, such as the ideas that beings are morally considerable if they possess certain traits, and that humans, as morally considerable beings, ought never to be treated as means. These ideas may not belong in Buddhism, and for Waldau’s argument to work, he needs to show that they do. Moreover, a closer look at his (...)
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  17.  22
    Kristie Miller (forthcoming). A Taxonomy of Views About Time in Buddhist and Western Philosophy. Philosophy East and West.
    We find the claim that time is not real in both western and eastern philosophical traditions. In what follows I will call the view that time does not exist temporal error theory. Temporal error theory was made famous in western analytic philosophy in the early 1900s by John McTaggart (1908) and, in much the same tradition, temporal error theory was subsequently defended by Gödel (1949). The idea that time is not real, however, stretches back much further than that. It is (...)
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  18.  45
    Owen J. Flanagan (2011). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press.
    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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  19. Bronwyn Finnigan (forthcoming). Buddhist Idealism. In Tyron Goldschmidt & Kenneth Pearce (eds.), Idealism: New Essays in Metaphysics. Oxford
    This article surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s matching-failure argument in the Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s weird but clever logical argument that intrigued philosophers in China and Japan. It aims to clarify (...)
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  20. Bradford Cokelet (2016). Confucianism, Buddhism, and Virtue Ethics. European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism (...)
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  21. Andrea Sauchelli (forthcoming). Buddhist Reductionism, Fictionalism About the Self, and Buddhist Fictionalism. Philosophy East and West 67 (2).
    I discuss an interpretation, recently proposed by Mark Siderits, of the claim that within the Buddhist tradition the self is a convenient fiction. I subsequently propose a novel approach to fictionalism in contemporary metaphysics, outline an application of such an approach to the case of the self and then specify one version of fictionalism combined with some basic tenets of Buddhism.
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  22.  89
    Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.
    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, 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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  23.  44
    Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.
    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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  24. Finn Janning (2014). True Detective: Buddhism, Pessimism or Philosophy? Journal of Philosophy of Life 4 (4).
    The aim of this paper is to raise two questions. The first question is: How is pessimism related to Buddhism (and vice versa)? The second question is: What relation does an immanent philosophy have to pessimism and Buddhism, if any? Using True Detective, an American television crime drama, as my point of departure, first I will outline some of the likenesses between Buddhism and pessimism. At the same time, I will show how the conduct of one of the main characters (...)
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  25.  81
    William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
    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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  26.  42
    Daniel Anderson Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Columbia University Press.
    Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists believe that the mental continuum is uninterrupted ..
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  27.  27
    Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  28.  10
    Daniel Capper (2014). The Trees, My Lungs: Self Psychology and the Natural World at an American Buddhist Center. Zygon 49 (3):554-571.
    This study employs ethnographic field data to trace a dialogue between the self-psychological concept of the self object and experiences regarding the concept of “interbeing” at a Vietnamese Buddhist monastery in the United States. The dialogue develops an understanding of human experiences with the nonhuman natural world which are tensive, liminal, and nondual. From the dialogue I find that the self object concept, when applied to this form of Buddhism, must be inclusive enough to embrace relationships with animals, stones, (...)
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  29.  34
    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.
    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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  30.  71
    Charles Goodman (2009). Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics. Oxford University Press.
    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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  31. James Giles (1993). The No-Self Theory: Hume, Buddhism, and Personal Identity. Philosophy East and West 43 (2):175-200.
    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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  32.  29
    Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.
    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, (...)
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  33. Bronwyn Finnigan (2015). Madhyamaka Buddhist Meta-Ethics: Investigating the Justificatory Grounds of Moral Judgments. Philosophy East and West 65 (3):765-785.
    This paper investigates whether the metaphysical commitments of Madhyamaka Buddhism afford a satisfactory justificatory ground for moral judgments. Finnigan and Tanaka (2011a) argue that they do not. Their argument has since been challenged by Tillemans (2010-11), who alleges that both Svātantrika and Prāsaṅgika Mādhyamikas can readily justify moral judgments by respective appeal to the doctrine of the two truths. This paper shall contest this claim with respect to Prāsaṅgika Madhyamaka. It shall provide several arguments to show that Prāsaṅgika cannot satisfactorily (...)
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  34.  17
    Bronwyn Finnigan (forthcoming). The Nature of a Buddhist Path: Is There a Single Approach to Buddhist Ethical Theory? In Jake Davis (ed.), TBA. Oxford
    Is there a ‘common element’ in Buddhist ethical thought from which one might rationally reconstruct a Buddhist normative ethical theory? While many agree that there is such an element, there is disagreement about whether it is best reconstructed in terms that approximate consequentialism or virtue ethics. This paper will argue that two distinct evaluative relations underlie these distinct positions; an instrumental and constitutive analysis. It will raise some difficulties for linking these distinct analyses to particular normative ethical theories (...)
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  35.  21
    Charles Goodman (2014). Buddhism, Naturalism, and the Pursuit of Happiness. Zygon 49 (1):220-230.
    Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between (...)
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  36.  18
    Tomomi Asakura (2015). Theory of Personhood in Nishida Kitarō and Mou Zongsan: Reflections on Critical Buddhism's View of the Kyoto School. Taiwan Journal of East Asian Studies 12 (1):41-63.
    This paper attempts to interpret the theory of personhood in the works of Nishida Kitarō (1870-1945) in a way that refutes a certain type of Nishida interpretation that Critical Buddhism offers. According to this type of interpretation, the logic of basho is a modern version of the Qixinlun system. Based on this interpretation, Critical Buddhism denounces Kyoto School philosophy as "topical Buddhism." This paper shows how Nishida himself consciously differentiates his philosophy from the idealistic and monistic system with which the (...)
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  37.  33
    Jay L. Garfield, Shaun Nichols, Arun K. Rai & Nina Strohminger (2015). Ego, Egoism and the Impact of Religion on Ethical Experience: What a Paradoxical Consequence of Buddhist Culture Tells Us About Moral Psychology. Journal of Ethics 19 (3-4):293-304.
    We discuss the structure of Buddhist theory, showing that it is a kind of moral phenomenology directed to the elimination of egoism through the elimination of a sense of self. We then ask whether being raised in a Buddhist culture in which the values of selflessness and the sense of non-self are so deeply embedded transforms one’s sense of who one is, one’s ethical attitudes and one’s attitude towards death, and in particular whether those transformations are consistent with (...)
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  38.  68
    Stephen E. Harris (2014). Suffering and the Shape of Well-Being in Buddhist Ethics. Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that (...)
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  39.  38
    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 much attention (...)
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  40.  57
    Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.
    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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  41. Peter Harvey & Mark Siderits (2004). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Journal of Chinese Philosophy 31 (3):405–409.
    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, 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 book (...)
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  42.  33
    Owen Flanagan (2014). Buddhism and the Scientific Image: Reply to Critics. Zygon 49 (1):242-258.
    I provide a précis of The Bodhisattva's Brain: Buddhism Naturalized (), and then respond to three critics, Christian Coseru, Charles Goodman, and Bronwyn Finnigan.
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  43.  2
    Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.
    This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While deeply (...)
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  44. B. Alan Wallace (2001). Intersubjectivity in Indo-Tibetan Buddhism. In Evan Thompson (ed.), Journal of Consciousness Studies. Imprint Academic 209-230.
    This essay focuses on the theme of intersubjectivity, which is central to the entire Indo-Tibetan Buddhist tradition. It addresses the following five themes pertaining to Buddhist concepts of intersubjectivity: the Buddhist practice of the cultivation of meditative quiescence challenges the hypothesis that individual human consciousness emerges solely from the dynamic interrelation of self and other; the central Buddhist insight practice of the four applications of mindfulness is a means for gaining insight into the nature of oneself, (...)
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  45.  21
    Joan Marques (2012). Consciousness at Work: A Review of Some Important Values, Discussed From a Buddhist Perspective. [REVIEW] Journal of Business Ethics 105 (1):27-40.
    This article reviews the element of consciousness from a Buddhist and a non-Buddhist (Western) perspective. Within the Buddhist perspective, two practices toward attaining expanded and purified consciousness will be included: the Seven-Point Mind Training and Vipassana. Within the Western perspective, David Hawkins’ works on consciousness will be used as a main guide. In addition, a number of important concepts that contribute to expanded and purified consciousness will be presented. Among these concepts are impermanence, karma, non-harming (ahimsa), ethics, (...)
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  46.  19
    Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) (2012). Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  47.  21
    Birgit Kellner (2014). Changing Frames in Buddhist Thought: The Concept of Ākāra in Abhidharma and in Buddhist Epistemological Analysis. [REVIEW] Journal of Indian Philosophy 42 (2-3):275-295.
    It has been argued that the use of the concept of ākāra—a mental “form,” “appearance” or “aspect”—in Buddhist epistemological analysis or pramāṇa exhibits continuities with earlier Buddhist thinking about mental processes, in particular in Abhidharma. A detailed inquiry into uses of the term ākāra in pertinent contexts in Vasubandhu’s Abhidharmakośabhāṣya brings to light different semantic nuances and functions of this term. The characteristic use of ākāra in Buddhist epistemological discourse turns out to be continuous with only some (...)
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  48.  6
    Xingqiang Du (2013). Does Religion Mitigate Tunneling? Evidence From Chinese Buddhism. Journal of Business Ethics (2):1-29.
    In the Chinese stock market, controlling shareholders often use inter-corporate loans to expropriate a great amount of cash from listed firms, through a process called “tunneling.” Using a sample of 10,170 firm-year observations from the Chinese stock market for the period of 2001–2010, I examine whether and how Buddhism, China’s most influential religion, can mitigate tunneling. In particular, using firm-level Buddhism data, measured as the number of Buddhist monasteries within a certain radius around Chinese listed firms’ registered addresses, this (...)
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  49.  5
    Vanchai Ariyabuddhiphongs & Chanchira Hongladarom (2011). Violation of Buddhist Five Precepts, Money Consciousness, and the Tendency to Pay Bribes Among Organizational Employees in Bangkok, Thailand. Archive for the Psychology of Religion 33 (3):325-344.
    This study examines the relationships between violation of the Buddhist Five Precepts , money consciousness, and the tendency to pay bribes among organizational employees in Bangkok, Thailand. A total of 385 organizational employees in Bangkok participated in the study. Structural equation models were used to test the relationships. The fitted model shows a mediation effect of money consciousness on the relationship between violation of the Buddhist Five Precepts and the tendency to pay bribes. Results indicate that the extent (...)
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  50.  7
    Jan Westerhoff, Jay Garfield, Tom Tillemans, Graham Priest, Georges Dreyfus, Sonam Thakchoe, Guy Newland, Mark Siderits, Brownwyn Finnigan & Koji Tanaka (2011). Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press.
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet (...)
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