Search results for 'Death Zen Buddhism' (try it on Scholar)

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  1. Richard Rose (2005). Zen and Death. Rose Publications.score: 282.0
     
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  2. Philip Kapleau (1971/1974). The Wheel of Death: A Collection of Writings From Zen Buddhist and Other Sources on Death--Rebirth--Dying. Harper & Row.score: 279.0
  3. John Steffney (1975). Symbolism and Death in Jung and Zen Buddhism. Philosophy East and West 25 (2):175-185.score: 261.0
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  4. Philip Kapleau (1998). The Zen of Living and Dying: A Practical and Spiritual Guide. Shambhala.score: 243.0
    To live life fully and die serenely--surely we all share these goals, so inextricably entwined. Yet a spiritual dimension is too often lacking in the attitudes, circumstances, and rites of death in modern society. Kapleau explores the subject of death and dying on a deeply personal level, interweaving the writings of Western religions with insights from his own Zen practice, and offers practical advice for the dying and their families.
     
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  5. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.score: 168.0
    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 (...)
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  6. Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.score: 168.0
    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 (...)
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  7. Mark T. Unno (1999). Questions in the Making: A Review Essay on Zen Buddhist Ethics in the Context of Buddhist and Comparative Ethics. [REVIEW] Journal of Religious Ethics 27 (3):507 - 536.score: 168.0
    In reviewing four works from the 1990s-monographs by Christopher Ives and Phillip Olson on Zen Buddhist ethics, Damien Keown's treatment of Indian Buddhist ethics, and an edited collection on Buddhism and human rights-this article examines recent scholarship on Zen Buddhist ethics in light of issues in Buddhist and comparative ethics. It highlights selected themes in the notional and real encounter of Zen Buddhism with Western thought and culture as presented in the reviewed works and identifies issues and problems (...)
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  8. Toshihiko Izutsu (1977/1982). Toward a Philosophy of Zen Buddhism. Prajñā Press.score: 168.0
    The true man without any rank.--Two dimensions of ego consciousness.--Sense and nonsense in Zen Buddhism.--The philosophical problem of articulation.--Thinking and a-thinking through kōan.--The interior and exterior in Zen.--The elimination of color in Far Eastern art and photography.
     
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  9. Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.score: 168.0
    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 (...)
     
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  10. Faustino Luiz Couto Teixeira (2012). A espiritualidade zen budista (Zen Buddhist Spirituality) - DOI: 10.5752/P.2175-5841.2012v10n27p704. Horizonte 10 (27):704-727.score: 160.0
    The comparative study of mysticism and inter-religious spirituality has gained more space in universities and research centers that radiate everywhere. They are also research involving Eastern religions, in its peculiar mystical trait. Also in the context of Buddhism one can talk on spirituality, understood as a search path of liberation. This article presents the theme of Zen Buddhist spirituality based on the reflection of Eihei Dogen Zenji (1200 – 1253), one of the most important and prominent teachers of the (...)
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  11. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.score: 146.0
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
     
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  12. Erich Fromm (1960/1986). Psychoanalysis and Zen Buddhism. Unwin Paperbacks.score: 140.0
  13. Christopher Ives (2009). Imperial-Way Zen: Ichikawa Hakugen's Critique and Lingering Questions for Buddhist Ethics. University of Hawai'i Press.score: 128.0
    Despite the importance of Ichikawa's writings, this volume is the first by any scholar to outline his critique.
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  14. Henry Rosemont Jr (1970). Is Zen Buddhism a Philosophy? Philosophy East and West 20 (1):63-72.score: 112.0
    Following the lead of daisetz t. Suzuki, The authors of almost all english-Language commentaries on zen buddhism are in general agreement that zen is not a philosophy. The primary purpose of this paper is to show how and why this view is fundamentally mistaken and that the continued espousal of it is counterproductive for furthering an understanding of any facet of zen, Philosophical or otherwise.
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  15. Dick Garner (1977). Skepticism, Ordinary Language and Zen Buddhism. Philosophy East and West 27 (2):165-181.score: 112.0
    The goal of tranquility through non-Assertion, Advocated by sextus empiricus, Is examined and his method criticized. His understanding of non-Assertion is compared with that of seng-Chao (383-414) and chi-Tsang (549-623). Zen buddhism shares the quest for tranquility, But offers more than sextus did to help us attain it, And avoids the excessively metaphysical thought of these two chinese buddhists. Wittgenstein, Whose goal was that philosophical problems completely disappear, And austin, Who rejected many standard western dichotomies, Offer a method superior (...)
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  16. Jacob Raz (2010). “Kill the Buddha” Quietism in Action and Quietism as Action in Zen Buddhist Thought and Practice. Common Knowledge 16 (3):439-456.score: 112.0
    A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article proposes that, despite endless debates within Zen Buddhism between quietist tendencies (“sitting quietly, doing nothing”) and the instruction to act in the world (“go wash the dishes”), Zen has always held a nondualist approach that denies any contradiction between these seemingly distinct ways. Zen has never really seen them as distinct. The article does survey, however, several quietist sources for Zen in early Indian (...)
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  17. Donald W. Mitchell (1980). Faith in Zen Buddhism. International Philosophical Quarterly 20 (2):183-197.score: 112.0
    There is an impression among western students of zen buddhism that faith does not play an important role in the zen tradition. This paper argues that in fact faith does have an important function in zen. The analysis relates this function to both the distinctly intuitive nature of enlightenment and the practice of meditation. The thesis is that these two phenomena can be more fully understood when related to the phenomenon of faith rather than simply distinguished from faith. Faith (...)
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  18. Yong Zhi (2013). The Poetic Transmission of Zen Buddhism. Asian Culture and History 5 (2):p25.score: 112.0
    This paper intends to understand the experience of enlightenment in Zen Buddhism from a perspective of poetics. Enlightenment is understood as an existential breakthrough, which delivers people from the habitual or conventional mind set into new horizon of consciousness. This breakthrough takes place in one’s overall consciousness rather than only in cognitive thought. Therefore, it cannot be adequately described on an abstract level with a conceptual paradigm. The poetic language provides a significant alternative for capturing this leap and revealing (...)
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  19. Charles Muller, Zen Buddhism and Western Scholarship: Will the Twain Ever Meet?score: 108.0
    If we reflect on the history of Buddhism, we should be able to acknowledge as an anomaly the present yawning chasm to be seen between North American / Japanese academic scholarship that deals with Zen/Chan and the corresponding practice community. We have on one hand a religious tradition that has, due to a combination of its own rhetorical choices and various historical turns, become largely bereft of the ongoing production of significant scholarship concerning its own history and doctrine (...)
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  20. Michel Clasquin-Johnson (2013). On the Death of the Charismatic Founder: Re-Viewing Some Buddhist Sources. Journal for the Study of Religions and Ideologies 12 (34):3-18.score: 108.0
    Routinization is a term invented by Max Weber to describe events after the death of a charismatic religious leader. It has become widely used in the humanities in a variety of contexts. The death of the historical Buddha produced the first known instance of extreme routinization, in which the charisma of the founder is transmuted into a system of teachings that are themselves invested with authority, quite separate from the charisma of any individual within that tradition. This article (...)
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  21. Steven Heine (2013). Like Cats and Dogs: Contesting the Mu Koan in Zen Buddhism. Oup Usa.score: 108.0
    Steven Heine offers a compelling examination of the Mu Koan, widely considered to be the single best known and most widely circulated and transmitted koan record of the Zen school of Buddhism.
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  22. Jerry Grenard (2008). The Phenomenology of Koan Meditation in Zen Buddhism. Journal of Phenomenological Psychology 39 (2):151-188.score: 102.0
    Zen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. (...)
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  23. James W. Heisig & John C. Maraldo (eds.) (1995). Rude Awakenings: Zen, the Kyoto School, & the Question of Nationalism. University of Hawai'i Press.score: 102.0
    Zen Buddhist Attitudes to War HIRATA Seiko IN ORDER FULLY TO UNDERSTAND the standpoint of Zen on the question of nationalism, one must first consider the ...
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  24. Heesoon Bai & Avraham Cohen (forthcoming). Zen and the Art of Storytelling. Studies in Philosophy and Education:1-12.score: 98.0
    This paper explores the contribution of Zen storytelling to moral education. First, an understanding of Zen practice, what it is and how it is achieved, is established. Second, the connection between Zen practice and ethics is shown in terms of the former’s ability to cultivate moral emotions and actions. It is shown that Zen practice works at the roots of consciousness where, according to the fundamental tenets of Buddhism, the possibility of human goodness, known as bodhicitta (awakened heartmind), lies. (...)
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  25. Christopher Moreman (2008). A Modern Meditation on Death: Identifying Buddhist Teachings in George A. Romero's Night of the Living Dead. Contemporary Buddhism 9 (2):151-165.score: 96.0
    A confluence of increasing interest in popular culture as a source for religious inspiration and the growing interest, both popular and scholarly, in zombie-fiction bring together several possibilities for scholarship in the context of religious studies. This paper will present one aspect of the zombie-craze in the light of Buddhist philosophy. The Buddha taught that the illusion of self-ish-ness, and resulting attachments, are the greatest hurdles to achieving nibbana. Through meditating on the decomposing corpse, Buddhists may come to realize the (...)
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  26. Joe Mageary (2010). A Review of “Zen Wrapped in Karma, Dipped in Chocolate: A Trip Through Death, Sex, Divorce, and Spiritual Celebrity in Search of the True Dharma”. [REVIEW] World Futures 66 (1):69 – 72.score: 96.0
    (2010). A Review of “Zen Wrapped in Karma, Dipped in Chocolate: A Trip Through Death, Sex, Divorce, and Spiritual Celebrity in Search of the True Dharma”. World Futures: Vol. 66, No. 1, pp. 69-72.
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  27. James Mark Shields (2012). Imperial-Way Zen: Ichikawa Hakugen's Critique and Lingering Questions for Buddhist Ethics. Philosophy East and West 62 (1):128-130.score: 96.0
    While there has been a surge in scholarship on Imperial Way Buddhism (kōdō Bukkyō) in the past several decades, little attention has been paid, particularly in Western scholarship, to the life and work of Ichikawa Hakugen (1902–1986), the most prominent and sophisticated postwar critic of the role of Buddhism, and particularly Zen, in modern Japanese militarism. By way of a thorough and critical investigation of Ichikawa’s critique, Imperial-Way Zen: Ichikawa Hakugen’s Critique and Lingering Questions for Buddhist Ethics by (...)
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  28. Jin Park (2010). Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics. Rowman & Littlefield.score: 96.0
    Through a close analysis of Zen encounter dialogues (gong'ans) and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethical paradigm for Buddhist-postmodern philosophy.
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  29. Daisetz Teitaro Suzuki (1938). Zen Buddhism and its Influence on Japanese Culture. Kyoto, the Eastern Buddhist Society.score: 96.0
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  30. John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.score: 90.0
    In heidegger's philosophy, Getting back to the ground of metaphysics--Transcending metaphysics--Entails a transcendence of the ordinary function of human consciousness. Zen's transcendence however--Especially with regard to subject-Object duality--Is much more radical than heidegger's. Even the late heidegger, Heidegger iii, Presents his "ereignis" as a third, Appropriating ontological link, Existing beyond being and nonbeing. But in zen this would be classified as "relative" "sunyata", Not "absolute" "sunyata", Which is neither relative nor relational but paradoxical to the extent that it does not (...)
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  31. Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.score: 90.0
    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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  32. Simon P. James (2003). Zen Buddhism and the Intrinsic Value of Nature. Contemporary Buddhism 4 (2):143-157.score: 90.0
    It is a perennial theme in the literature on environmental ethics that the exploitation of the environment is the result of a blindness to (or perhaps a refusal to recognize) the intrinsic value of natural beings. The general story here is that Western traditions of thought have tended to accord natural beings value only to the extent that they prove useful to humans, that they have tended to see nature as only instrumentally valuable. By contrast, it is said that a (...)
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  33. Eiko Kawamura-Hanaoka (forthcoming). The Significance of Luke-Acts for Zen Buddhism. Buddhist-Christian Studies.score: 90.0
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  34. Rupert Read (2009). Wittgenstein and Zen Buddhism: One Practice, No Dogma. In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press. 13--23.score: 90.0
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  35. Dharma Bell, Dharan ı Pillar, Li Po’S. Buddhist Inscriptions By & Paul W. Kroll (2003). At the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigu-Nait, Ph. D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95. Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young-Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. [REVIEW] Philosophy East and West 53 (3):431-434.score: 90.0
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  36. Elisabetta Porcu (forthcoming). Staging Zen Buddhism: Image Creation in Contemporary Films. Contemporary Buddhism:1-16.score: 90.0
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  37. Robert Aitken (2009). Who Hears?: A Zen Buddhist Perspective. Buddhist-Christian Studies 29 (1):89-94.score: 90.0
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  38. Tuck Wai Chan & Desley Hegney (2012). Buddhism and Medical Futility. Journal of Bioethical Inquiry 9 (4):433-438.score: 90.0
    Religious faith and medicine combine harmoniously in Buddhist views, each in its own way helping Buddhists enjoy a more fruitful existence. Health care providers need to understand the spiritual needs of patients in order to provide better care, especially for the terminally ill. Using a recently reported case to guide the reader, this paper examines the issue of medical futility from a Buddhist perspective. Important concepts discussed include compassion, suffering, and the significance of the mind. Compassion from a health professional (...)
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  39. David W. Chappell (1989). Zen Buddhism and Western Thought. Buddhist-Christian Studies 9:5-60.score: 90.0
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  40. Maria Reis Habito (2005). The Voice of God on Mount Sinai: Rabbinic Commentaries on Exodus 20:1 in Light of Sufi and Zen-Buddhist Texts (Review). Buddhist-Christian Studies 24 (1):278-283.score: 90.0
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  41. Shigenori Nagatomo (2008). Japanese Zen Buddhist Philosophy. The Stanford Encyclopedia of Philosophy. Online Verfügbar Unter Http://Plato. Stanford. Edu/Archives/Fall2008/Entries/Japanese-Zen/, Zuletzt Geprüft Am 31:2010.score: 90.0
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  42. Eric Sean Nelson (2005). Opening a Mountain: Koans of the Zen Masters, And: The Koan: Texts and Contexts in Zen Buddhism (Review). Buddhist-Christian Studies 24 (1):284-288.score: 90.0
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  43. Joseph S. O'Leary (2001). Philosophical Meditations on Zen Buddhism (Review). Buddhist-Christian Studies 21 (1):147-151.score: 90.0
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  44. François Laruelle (2012). The End Times of Philosophy. Continent 2 (3):160-166.score: 87.0
    Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half (...)
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  45. H. Hudson (1973). Wittgenstein and Zen Buddhism. Philosophy East and West 23 (4):471-481.score: 84.0
  46. Hu Shih (1953). Ch'an (Zen) Buddhism in China its History and Method. Philosophy East and West 3 (1):3-24.score: 84.0
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  47. Steve Odin (1990). Derrida & the Decentered Universe of Chan/Zen Buddhism. Journal of Chinese Philosophy 17 (1):61-86.score: 84.0
  48. David Loy (2012). Review of Leesa S. Davis, Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. [REVIEW] Sophia 51 (2):323-325.score: 84.0
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  49. David Loy (1990). The Nonduality of Life and Death: A Buddhist View of Repression. Philosophy East and West 40 (2):151-174.score: 84.0
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  50. Nolan Pliny Jacobson (1952). The Predicament of Man in Zen Buddhism and Kierkegaard. Philosophy East and West 2 (3):238-253.score: 84.0
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