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David Loy [39]David R. Loy [26]David W. Loy [1]
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Profile: David Loy (pstcc)
  1.  3
    David Loy (1988/1997). Nonduality: A Study in Comparative Philosophy. Humanities Press.
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  2. David Loy (1993). Indra's Postmodern Net. Philosophy East and West 43 (3):481-510.
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  3. David Loy (1984). How Not to Criticize Nāgārjuna: A Response to L. Stafford Betty. Philosophy East and West 34 (4):437-445.
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  4.  20
    David Loy (1985). Wei-Wu-Wei: Nondual Action. Philosophy East and West 35 (1):73-86.
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  5.  12
    Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth (2007). The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues. Cambridge Quarterly of Healthcare Ethics 16 (2):229-239.
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  6.  8
    David Loy (2000). David Loy Interview. Buddhist-Christian Studies 20 (1):321-323.
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  7.  24
    David Loy (1996). Beyond Good and Evil? A Buddhist Critique of Nietzsche. Asian Philosophy 6 (1):37 – 57.
    Abstract In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic security; (...)
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  8.  7
    Stephen C. Angle, Michael Barnhart, Carl B. Becker, Purushottama Bilimoria, Samuel Fleischacker, Alan Fox, Damien Keown, Russell Kirkland, David R. Loy, Mara Miller & Kirill Ole Thompson (eds.) (2002). Varieties of Ethical Reflection: New Directions for Ethics in a Global Context. Lexington Books.
    Varieties of Ethical Reflection brings together new cultural and religious perspectives—drawn from non-Western, primarily Asian, philosophical sources—to globalize the contemporary discussion of theoretical and applied ethics.
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  9.  3
    David R. Loy (2014). Why Buddhism and the Modern World Need Each Other: A Buddhist Perspective. Buddhist-Christian Studies 34 (1):39-50.
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  10.  21
    David R. Loy (1999). Language Against its Own Mystifications: Deconstruction in Nāgārjuna and Dōgen. Philosophy East and West 49 (3):245-260.
    Nāgārjuna and Dōgen point to many of the same Buddhist insights because they deconstruct the same type of dualities, mostly versions of our commonsense but delusive distinction between substance and attribute, subject and predicate. This is demonstrated by examining chapter 2 of the "Mūlamadhyamakakārikā" and Dōgen's transgression of traditional Buddhist teachings in his "Shōbōgenzō." Nonetheless, they reach quite different conclusions about the possibility of language expressing a "true" understanding of the world.
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  11.  20
    David Loy (1982). Enlightenment in Buddhism and Advaita Vedanta. International Philosophical Quarterly 22 (1):65-74.
    Buddhism, By denying the subject, And advaita, By denying the object, Both resolve the problematic subject-Object relationship. That they are mirror-Images suggests that "nirvana" and "moksha" might amount to the same thing-Nonduality. "there is no self" equals "everything is the self." buddhism emphasizes "sunyata" because it is a phenomenological description of enlightenment. Advaita speaks of monistic "brahman" because it is a philosophical attempt to describe reality from the fictional "outside.".
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  12.  8
    David Loy (1983). The Difference Between Saṁsāra and "Nirvāṇa. Philosophy East and West 33 (4):355-365.
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  13.  10
    David Loy (1995). On the Duality of Culture and Nature. Philosophica 55.
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  14.  7
    David Loy (1986). The Mahāyāna Deconstruction of Time. Philosophy East and West 36 (1):13-23.
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  15.  8
    David R. Loy (2001). The Happiness Project: Transforming the Three Poisons That Cause the Suffering We Inflict on Ourselves and Others (Review). Buddhist-Christian Studies 21 (1):151-154.
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  16.  12
    David Loy (1992). Trying to Become Real. International Philosophical Quarterly 32 (4):403-425.
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  17.  21
    David Loy (2012). Review of Leesa S. Davis, Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. [REVIEW] Sophia 51 (2):323-325.
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  18.  13
    David Loy (1988). The Path of No-Path: Śankara and Dōgen on the Paradox of Practice. Philosophy East and West 38 (2):127-146.
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  19.  22
    David Loy (2007). Buddhism in the Public Sphere: Reorienting Global Interdependence (Review). Philosophy East and West 58 (1):144-147.
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  20.  6
    David Loy (1993). Transcendence East and West. Man and World 26 (4):403-427.
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  21.  16
    David Loy (1987). The Clôture of Deconstruction. International Philosophical Quarterly 27 (1):59-80.
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  22.  6
    David Loy (1997). A Zen Cloud? Comparing Zen Koan Practice with The Cloud of Unknowing. Budhi: A Journal of Ideas and Culture 1 (2):15-37.
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  23.  26
    David Loy (2008). Awareness Bound and Unbound: Realizing the Nature of Attention. Philosophy East and West 58 (2):223-243.
    : This essay takes seriously the many Buddhist admonitions about ‘‘not settling down in things’’ and the importance of wandering freely ‘‘without a place to rest.’’ The basic thesis is that delusion is awareness trapped, and liberation is awareness freed from grasping. The familiar words ‘‘attention’’ and ‘‘awareness’’ are used to emphasize that the distinction being drawn refers not to some abstract metaphysical entity but simply to how our everyday awareness functions. This way of distinguishing between delusion and enlightenment is (...)
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  24.  19
    David Loy (1986). Nondual Thinking. Journal of Chinese Philosophy 13 (3):293-309.
  25.  18
    David Loy (1987). On the Meaning of the I Ching. Journal of Chinese Philosophy 14 (1):39-57.
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  26.  5
    David R. Loy (2000). The Spiritual Origins of the West. International Philosophical Quarterly 40 (2):215-233.
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  27.  2
    David Loy (1986). Non-Dual Thinking. Journal of Chinese Philosophy 13 (3):293.
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  28.  2
    David Loy (forthcoming). The Dharma of Emanuel Swedenborg: A Buddhist Perspective. Buddhist-Christian Studies.
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  29.  11
    David R. Loy (2005). Evil as the Good? A Reply to Brook Ziporyn. Philosophy East and West 55 (2):348-352.
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  30.  5
    David Loy (2003). Buddhism and Christianity: A Multicultural History of Their Dialogue (Review). Buddhist-Christian Studies 23 (1):151-155.
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  31.  5
    David Loy (1994). Preparing for Something That Never Happens: The Means/Ends Problem in Modern Culture. International Studies in Philosophy 26 (4):47-68.
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  32.  5
    David R. Loy (2000). Philosophical Meditations on Zen Buddhism, by Dale S. Wright. Asian Philosophy 10:80.
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  33.  11
    David R. Loy (2000). Saving Time: A Buddhist Perspective on the End. Contemporary Buddhism 1 (1):35-51.
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  34.  16
    David Loy (1990). The Nonduality of Life and Death: A Buddhist View of Repression. Philosophy East and West 40 (2):151-174.
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  35.  8
    David Loy (1985). The Paradox of Causality in Mādhyamika. International Philosophical Quarterly 25 (1):63-72.
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  36.  12
    David Loy (1983). How Many Nondualities Are There? Journal of Indian Philosophy 11 (4):413-426.
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  37.  8
    David Loy (1985). Chapter One of the "Tao Tê Ching": A 'New' Interpretation. Religious Studies 21 (3):369 - 379.
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  38.  10
    David R. Loy (2004). Evil and/or/as The Good: Omnicentrism, Intersubjectivity, and Value Paradox in Tiantai Buddhist Thought (Review). Philosophy East and West 54 (1):99-103.
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  39.  10
    Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth (2007). The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues. Cambridge Quarterly of Healthcare Ethics 16 (3):268-280.
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  40.  8
    David R. Loy (2001). Buddhism and Poverty. Contemporary Buddhism 2 (1):55-71.
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  41.  9
    David R. Loy (2005). Psychoanalysis and Buddhism: An Unfolding Dialogue (Review). Philosophy East and West 55 (2):363-367.
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  42.  1
    David R. Loy (1991). Buddhism and Money: The Repression of Emptiness Today. In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press 297--312.
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  43.  1
    David Loy (1985). Chapter One of the Tao Tê Ching: A ‘New’ Interpretation: David Loy. Religious Studies 21 (3):369-379.
    The Tao Tê Ching is probably the world's second most translated and annotated book , yet it remains among the most enigmatic. Of its eighty-one chapters, no one denies that the most important is the first, and many scholars go further to claim that it is the key to the whole work: if it is understood fully, all the rest may be seen to be implied. Unfortunately, the first chapter also happens to be the most ambiguous. But even so, after (...)
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  44.  1
    David Loy (1999). Review of Elaborations on Emptiness: Uses of the Heart Sūtra by Donald S. Lopez, Jr. [REVIEW] Philosophy East and West 49 (4):520-524.
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  45.  2
    David R. Loy (2000). Practically Religious: Worldly Benefits and the Common Religion of Japan, by Ian Reader and George J. Tanabe, Jr. Asian Philosophy 10:176.
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  46.  6
    David R. Loy (2000). Freedom. International Studies in Philosophy 32 (2):29-52.
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  47.  2
    David R. Loy (1999). Elaborations on Emptiness: Uses of the Heart Sutra, by Donald S. Lopez, Jr. Philosophy East and West 49:520-524.
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  48.  4
    David Loy (2007). Cyberbabel? Ethics and Information Technology 9 (4):251-258.
    The new information technologies hold out the promise of instantaneous, 24/7 connection and co-presence. But to be everywhere at once is to be effectively nowhere; to be connected to everyone and everything is to be effectively disconnected. Why then do we long for faster connections and fuller connectivity? The answer this paper proposes is that we are trying to fill our existential lack, our radical sense of inadequacy and incompleteness as human beings. From such a perspective, our pursuit of speed (...)
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  49.  1
    David R. Loy (1996). Buddhism and Bioethics, by Damien Keown. Bioethics 10:250-256.
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  50.  1
    David R. Loy & James Turner Johnson (2001). Letters, Notes & Comments. Journal of Religious Ethics 29 (3):503 - 511.
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