This volume is intended for professional philosophers and laymen with an interest in East-West studies and comparative philosophy and religion. The central focus is the concept of comparing perspectives from both the Eastern and the Western philosophical traditions on harmony and strife. The unique and happy result is an East-West anthology which is directed at analyzing a single philosophical problem which is of importance to both traditions. Unlike many anthologies which tend to be collections of isolated and unrelated (...) essays, the Editors' focus on a single theme has resulted in a unified volume which maintains a high continuity of interest throughout. The Editors have carefully culled and organized essays from a select group of philosophers from the United States, West Germany, Japan, Australia, Beijing, Taipei and Hong Kong. Harmony and strife are analyzed as systematic concepts in Western philosophy, as parts of classical Chinese thought, as central concepts in Buddhism, as metaphysical concepts, as dialectical concepts and even as null concepts. The Editors have taken great care so that a continuity and a coherence of presentation is achieved despite the striking variety of perspectives from which harmony and strife are analyzed. It is both unusual and important to have such a systematic and thorough investigation of a topic of paramount social and philosophical significance by some of the leading minds of the day. Besides, the essays included are eminently readable. The volume is likely to become a standard work in this area for some years to come. (shrink)

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools (...) of thought, including Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference. (shrink)

This volume is intended for professional philosophers and laymen with an interest in East-West studies and comparative philosophy and religion. The central focus is the concept of comparing perspectives from both the Eastern and the Western philosophical traditions on harmony and strife. The unique and happy result is an East-West anthology which is directed at analyzing a single philosophical problem which is of importance to both traditions. Unlike many anthologies which tend to be collections of isolated and unrelated (...) essays, the Editors' focus on a single theme has resulted in a unified volume which maintains a high continuity of interest throughout. The Editors have carefully culled and organized essays from a select group of philosophers from the United States, West Germany, Japan, Australia, Beijing, Taipei and Hong Kong. Harmony and strife are analyzed as systematic concepts in Western philosophy, as parts of classical Chinese thought, as central concepts in Buddhism, as metaphysical concepts, as dialectical concepts and even as null concepts. The Editors have taken great care so that a continuity and a coherence of presentation is achieved despite the striking variety of perspectives from which harmony and strife are analyzed. It is both unusual and important to have such a systematic and thorough investigation of a topic of paramount social and philosophical significance by some of the leading minds of the day. Besides, the essays included are eminently readable. The volume is likely to become a standard work in this area for some years to come. (shrink)

-Presents the first multicultural and multidisciplinary volume to study harmony as a virtue -Represents a broad variety of cultural traditions, including the Confucian, Daoist, Buddhist, Judaist, Greek, Christian, Islamic, African, and Native American traditions, as well as different disciplinary approaches, including philosophy, religious studies, linguistics, psychology, and political theory -Chapters are written by leading scholars in respective fields -Remains suitable for general readers as well as college students and researchers interested in the topic.

This book collects the 25 most important articles written by Professor Tang since the 1980s, dealing extensively with issues of Confucianism, Buddhism, Daoism, Christianity and Chinese culture. In these articles, Professor Tang proves his value as a worthy successor to the Chinese philosophical tradition, while also open to the latest trends of thought both at home and abroad. The late Professor Tang Yijie (1927-2014) was a prominent professor at Peking University and China's top scholar on philosophy and Chinese (...) studies. He spearheaded the Confucian Canon project (**), which seeks to compile all known classical works on Confucianism, comparable in scope and significance to the Complete Library of the Four Treasuries (****), the largest collection of books on Chinese history, which was commissioned by the Qianlong Emperor in the 18th century. Throughout his life, Professor Tang published scores of books and more than one hundred articles, offering enlightening insights into how to deal with issues that have historically troubled and continue to trouble people in modern society. Among his numerous innovations, Professor Tang is especially remembered for introducing the concept of "harmony in diversity"(****). In the context of "the clash of civilizations" championed by Samuel P. Huntington, Tang argued for harmony in diversity, holding that this principle can offer some clues to help enable peoples, nations, and regions with different cultural traditions to develop together while remaining unique. note: * represents Chinese character, please refer to BCC file.. (shrink)

In spite of a continuing long and rich history of caring for patients, many nurses have not been satisfied with their work. One cause among others for this dissatisfaction is that nurses often do not care for one another. The philosophy of a Buddhist Sangha, or community, is similar to the philosophy of western communitarian ethics. Both philosophies emphasize the importance of people working together harmoniously towards a common good. In this article, unsatisfactory nurse-nurse relationships have been considered (...) and a model for communitarian nursing practice has been suggested based on a Buddhist Sangha. (shrink)

Description: Jain Philosophy : Historical Outline interprets the fundamentals of Jain philosophy from the viewpoint of their historical genesis and development and shows that the incipient stage of the Jain thought-complex agreed totally with the pythagorean approach to philosophy which was based on observed realities and was quite in harmony with the existing socio-political conditions of the time of Lord Mahavira while the sophisticated stage marked by the a priori doctrines and dogmas it had generated in (...) course of its development and by the traditionally floating ideas in regard to the belief in a eternal moral order in the universe, the law of karma, ignorance as the cause of bondage and knowledge as that of liberation, the efficacy of meditation, and so forth, was a persistent juxtaposition in the evolutionary stages of the former. Since no system of Indian philosophy allows a purely isolated treatment, a comparative study of all the philosophical systems has been made here to determine the real nature of the Jain standpoint with more emphasis on the original dynamism of Jainism which had contributed to the growth of various natural sciences, including those of biology and astronomy, on the total rejection of the concept of a supernatural agent in the form of God, on the theories of valid knowledge and on the unique logical system based on the principles of relativity. Contents Preface of the Second Edition Preface of the First Edition Chap. I : INTRODUCTION : 1. The Jains as they are 2. Researches on Jainism 3. Literary Sources 4. Archaeological Sources : Architecture and Sculpture 5. Archaeological Sources : The Epigraphs 6. Parsva and Mahavira 7. Ecclesiastical History Chap. II : THE INCIPIENT STAGE : 1. The Prehistory of Jainism 2. The Historical Background 3. Material Basis of the Great Intellectual Movement 4. The Conflicts in the History of Indian thought 5. Contemporary Philosophical Schools 6. Purana Kassapa 7. Pakudha Kaccayana 8. Makkhali Gosala 9. Sanjaya Belatthiputta 10. Ajita Kesakambalin 11. Social Experiences of Mahavira 12. The Social Basis of Jain Ethics Chap. III : THE SOPHISTICATED STAGE : 1. Jainism and Indian Philosophical Tradition 2. Jain Atheism 3. Jain Logic 4. Scientific Enquiries : Cosmology 5. Scientific Enquiries : Classification of Jiva 6. Scientific Enquiries : Biology, Physiology, Etc 7. Scientific Enquiries : Diseases and Medicines 8. Scientific Enquiries : Astronomy 9. Scientific Enquiries : Atomism 10. Jain Cosmography 11. The Unfounded Speculations and their Ethical Considerations 12. The Nine Fundamentals and the Doctrine of Karma 13. Classification of Karma and the Gunasthanas 14. A Review of the Jain Metaphysics 15. Theory of Knowledge 16. Psychological Ingredients 17. The Non-Absolutist Standpoint Chap. IV : A COMPARATIVE STUDY : 1. Jainism and Vedic Tradition 2. Jainism and Buddhism 3. Jainism and Ajivikism 4. Jainism and Materialism 5. Jainism and Samkhya 6. Jainism and Yoga 7. Jainism and Mimamsa 8. Jainism and Nyaya-Vaisesika 9. Jainism and Vedanta 10. A Subjectwise Comparative Study of the Systems. (shrink)

This work is an exposition of the philosophic conceptions basic to Mahayana Buddhism as found in the Maha-prajnaparamita-sastra a commentary on the Prajnaparamita-sutras and traditionally attributed to Nagarjuna. The sastra the earliest and most extensive work in this field is lost in its Sanskrit original and preserved only in a Chinese translation. Meaning of Sanskrit and Chinese terms are expounded concepts are made clear and supplementary materials are supplied in the notes. The study is prefixed with a short historical (...) account of the broad lines of Buddhist philosophy in its early stage. The aim of this work is to elucidate the meaning of the Middle Way, the way of comprehension. 'Everything stands in harmony with him who stands in harmony with Sunyata, which is not a rejection of existence or of understanding but of the misconstruction of the sense of the real or the error of misplaced absoluteness which is the origin of clinging and the root of conflict and suffering.'. (shrink)

Buddhism has long been recognized as a religion of peace and non-violence. In today’s world, various conflicts take place between nations, religions, and ethnic groups. Buddha saw that people can live together freely as individuals, equal in principle, and therefore responsible for each other. Buddha explains that every member of the human family, man and woman alike, has an equal right to liberty. He recognized that each of us is just a human being like everyone else. The Buddha has (...) given this example in his own monasteries. The monks who belonged to different castes were given the opportunity to spend time together in the same monastery, which included holding meetings altogether, irrespective of ethnicity, caste, or religion, walking together in the Pindapātha, and holding Dhamma discussions together in the one Dhamma hall. The objective of this study is to identify Buddha’s teaching on social and ethnic harmony throughout the Buddhist scriptures (Pāli Canon) and consider its application in conflict resolution. Special attention will be paid to the doctrine preached by the Buddha which can be applied to build mutual understanding, relationships, and peace. The study method in this study is historical texts (Sutta Pitaka) content analysis and is carried out using the library survey methodology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 257-259 [Access article in PDF] Jesus through Buddhist Eyes: 3rd Conference of European Network of Buddhist-Christian Studies, Archabbey St. Ottilien, Germany, February 26-March 1, 1999 John D'Arcy MayIrish School of Ecumenics, DublinThis ambitious conference, attended by well over 100 participants including a number of practitioners of Buddhist meditation from southern Germany and Austria, has put the European Network of Buddhist-Christian Studies firmly on its feet. (...) Intended mainly for academics working in the field and held entirely in English, the conference, on "Buddhist Perceptions of Jesus," traced various paths from the polemics which characterized relations between Buddhists and Christians well into the century now ending to the remarkable progress made by Buddhist-Christian dialogue in recent decades. The Archabbey of St. Ottilien has itself been the scene of intermonastic exchanges between the Benedictine monks and their Japanese Zen counterparts.The architecture of the conference brought out clearly the distance that has been traveled. Iso Kern (Berne) examined the missionary methodology of the Jesuits in sixteenth- and seventeenth-century China. He showed how they preferred to rely on arguments from reason rather than affront the Chinese with the full implications of Christian revelation, treading a thin line between absorption into harmony with Chinese religion as "a special type of Buddhism" and controversy about the uniqueness of Jesus and his redemptive death on the cross. The Christian idea of a Creator who redeems a sinful world by the substitutionary sacrifice of his own Son was so repugnant to Confucian sensibility that the Jesuits chose a different route, though Professor Kern defended them against Pascal's accusation that they 'hid' the scandal of the cross. Heinz Murmel (Leipzig, in a paper read in his absence) sketched the sterile polemics which characterized early Buddhist-Christian encounters in Ceylon/Sri Lanka, while Frank Usarski (São Paulo) analyzed the equally bitter exchanges between early German converts to Buddhism and their Christian opponents. We were to find not only that these controversies are still remembered in Southeast Asia, but that the obstacles to understanding encountered by the Jesuits in China and Japan still cause problems in Buddhist-Christian relations today. [End Page 257]Of fundamental importance to the development of the conference was a difficult paper by Shizuteru Ueda (Kyoto) on "Jesus in Contemporary Japanese Zen." Starting with his teacher Nishitani's presentation on "Nietzsche and Eckhart" to Heidegger's seminar in 1938, Professor Ueda set out to show how both European nihilism and Christian absolutism can be overcome by Nishitani's understanding of s´unyata: "The last ground of 'I am‚' is without ground and groundless." S´unyata is itself subject to s´unyata: nihilism can only be surmounted through nihilism itself. This dynamic relationship between Into-Nothingness and Out-of-Nothingness is Zen's point of access to Paul's characterization of Christian life-out-of death: "I live no more, Christ lives in me" (Gal. 2:20). Confronted by the question "Who said this?" as Nishitani confronted his Christian friend Muto, the Christian is challenged to ask whether he or she can actually say it, thereby bearing true witness. Ueda's problem is not with this witness, but with the Christian claim that Jesus is unique, for God is not only infinite Person but infinite Openness (basho).Some of these themes were echoed by two speakers who based themselves on experience rather than philosophy: Karl Schmied, a lay associate of Thich Nhat Hanh, and Than Santikharo Bhikkhu, an American monk at Suan Mokkh and Buddhadasa's translator in the last eight years of his life. Without repudiating his Catholic roots, Schmied said that he had simply found more joy in Buddhism. If Jesus is Son of Man and Son of God non-dualistically, could not the relationship between Buddhism and Christianity be one of non-duality, despite obvious differences (rebirth/ historical uniqueness; no-self/person; emptiness/being). Cannot Jesus be seen as a universal Bodhisattva whose 'center,' is everywhere rather than as God's 'only' son?Santikharo Bhikkhu, who still visits... (shrink)

Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as (...) a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Conversion and Religious Identity in Buddhism and ChristianityJohn D'Arcy MayA Benedictine abbey that has been involved in exchanges with Buddhist monks since 1979 was an appropriate setting for serious discussion of double identity and change of identity between Buddhists and Christians. The European Network holds its conferences every two years, and after experiencing the Benedictine hospitality of St.Ottilien once again it was decided that every second conference should (...) be held here in the future, with the intervening ones in different centers throughout Europe. Br.Josef Götz OSB introduced the conference by telling the story of the intermonastic encounters with monks of the Soto, Rinzai, and Shingon traditions over the last twenty-five years at St. Ottilien. Participants in these agreed that they had never learned so much about their own traditions as when they were engaged in dialogue at a spiritual and experiential level with their monastic "others." One Zen monk told the Benedictines, "Working with your carpenter, I understand Christianity," and another asked for baptism in order to participate more fully in the liturgy.The situation in the Buddhist countries of Asia, however, is not necessarily so harmonious, as reports by Fr. Thomas Timpte OSB from Korea and Dr. Elizabeth Harris from Sri Lanka made clear. Just to hear about the religious situation in South Korea, the "great unknown" of East Asian Buddhism, was worthwhile. Though four traditions—Shamanism, Buddhism with elements of Daoism, Confucianism, and Christianity—coexist largely peacefully, the advent of Christianity caused tensions arising from both persecutions and conversions. Though many Koreans would find no contradiction in being both Confucianist (at least in a cultural sense) and Christian, Buddhism itself is coming to be seen as a cultural phenomenon, and those earnestly seeking peace of heart turn to Christianity. Almost half the members of [End Page 189] parliament are either Catholic or Protestant, though there is little evidence of Christian ethics in political practice. Nevertheless, Buddhism is now the fastest-growing religion, as Catholics in particular find themselves attracted to the temple environment, which is experienced as "a kind of homecoming." "Christian in the head, Shamanist in the belly, Buddhist in the heart," though a simplification, sums up the situation.In Sri Lanka, on the other hand, things are considerably more fraught, and with the passage of anticonversion legislation the conference theme of conversion and identity is a charged topic. Elizabeth Harris illustrated the lengths to which certain Christians are prepared to go to win converts, such as working the camps of tsunami survivors. Though British evangelical missionaries had originally been afforded remarkable hospitality by the Buddhists—even being invited to preach in temples —their insistence that if Christianity is right, Buddhism must be wrong polarized relations, and the great public debate of 1815 still sets a precedent. Thus even for contemporary Christian inheritors of the fusion of the European Enlightenment with evangelical Christianity, both the conviction of sin and rational argument assure the superiority of Christianity. In the ethnic conflict presently raging, the religions are "not innocent," with Tamils and Christians being conflated into the "other" against which Sinhalese antipathy is directed. This is all the more tragic in that most Sri Lankan Buddhists accept the traditional ethic of tolerance.Jørgen Skov Sørensen and Kajsa Ahlstrand illuminated the religious situation in Scandinavia from different perspectives. Sørensen reflected on the "soft boundaries" that actually exist in many pluralistic societies, something that puzzled both civil servants and missionaries even in colonial India. There is a danger that contemporary Christians will try to impose the same unambiguous boundaries on postmodern Europe as they did in their former colonies. Ahlstrand's report on an empirical study done in Sweden showed how unrealistic this is. Dual identity as both Buddhist and Christian was more common than complete identification with either, and 42 percent of those who identified completely with Christianity said they did not believe in God!The centerpiece of the conference was a vigorous debate between Paul Williams, a prominent British Buddhist and professor of Indian and Tibetan philosophy who announced his conversion to Catholicism in a provocative book, The Unexpected Way, and two protagonists who disagreed with his reasoning from... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics in Early BuddhismJohn M. KollerEthics in Early Buddhism. By David J. Kalupahana. Honolulu: University of Hawai'i Press, 1995. Pp. ix + 171.Ethics in Early Buddhism by David J. Kalupahana is a small volume that makes a large contribution to the study of Buddhist ethics. As the title suggests, Kalupahana, an internationally recognized scholar of early Buddhism, focuses his scholarship on the discourses of the (...) Buddha contained in the Pāli canon. But his philosophical concerns are as broad as the field of ethics itself, and his understanding of Buddhist ethics is based on a careful analysis of the full development of Buddhism, Mahāyāna as well as Theravāda texts. As in his earlier work, A History of Buddhist Philosophy: Continuities and Discontinuities (University of Hawai'i Press, 1992), Kalupahana argues cogently for a pragmatic, experientially grounded, understanding of Buddhist [End Page 628] thought, rejecting the essentialist and absolutist interpretations of experience that characterize so much philosophical thought, Asian as well as Western.Part 1 situates early Buddhist ethics in its historical context, contrasting it with the deontological ethical theory that characterized much of the Upaniṣads and that culminated in the Bhagavad Gītā on the one hand and with the utilitarian theory that grounded much ancient Indian practical thought, including the realpolitik of Kauṭilya's Arthaśāstra on the other. This historical context contributes to our ability to see how the Buddha steered a middle path between moral absolutism and the moral relativism of self-interest.In part 1 Kalupahana also tackles the problem of knowledge, for much of moral theory is shaped by epistemological concerns, with epistemological absolutism giving rise to moral absolutism and epistemological relativism giving rise to moral relativism. Here Kalupahana analyzes the Buddha's experiential method of insight and understanding, which gave rise to the central Buddhist insight into the nature of existence, namely interdependent arising (paṭicca samuppāda), a middle view that eschews essentialism and eternalism on the one hand and nihilism on the other. His conclusion is that early Buddhist ethics is a middle way rooted in the middle-way ontology of paṭicca samuppāda and grounded in an experiential way of knowledge. Part 1 concludes with illuminating explorations of what this middle way ethics has to contribute to the important ethical issues involved in the fact-value distinction, the problem of will or choice, and the relation of the individual and society.In part 2, the heart of the book, Kalupahana proceeds to analyze the Buddhist conceptions of the moral life, its underlying principle, and its justification. As he notes, the early discourses present various accounts of the moral life. Integrating these accounts, Kalupahana examines Buddhist morality in terms of its beginnings in the cultivation of virtues (sīla), its flowering in the practice of the eightfold path, and its fulfillment in the attainment of the freedom of nibbāna.In a careful analysis of the Brahmajāla Sutta, the seven virtue clusters that are mentioned or discussed in many places in the early discourses are identified and clearly explained. The first virtue cluster includes non-hurting (ahiṁ), which, in its positive sense, is the virtue of friendliness and compassion. The second, non-stealing, in its positive sense, is being satisfied with what one has. The third, avoiding vulgar sensuality and evil, focuses on living the "higher" life of brahmacariya. The fourth focuses on telling the truth and being trustworthy, while the fifth extends the virtue of truth-telling to refraining from malicious speech and using speech to create harmony, and the sixth extends right speech even further, renouncing all harsh speech and taking care always to speak lovingly to help others. The seventh virtue cluster is also about speech, namely refraining from gossip and frivolous talk and, positively, to use speech that is appropriate to the occasion and that promotes morality and well-being in the community.These seven virtues, which advance the well-being of both the individual and society, are the foundation of Buddhist morality on which the morality of the noble eightfold path builds. As Kalupahana points out, "These seven virtues are embodiments [End Page 629] of... (shrink)

Section 1. Prologue -- section 2. The whole being -- section 3. Engaging with wholeness -- section 4. Wholeness in Kashmiri Shaivism -- section 5. The Buddhist perspective -- section 6. Wholeness in the modern world -- section 7. The workings of wholeness in our world -- section 8. Epilogue.

According to Popper, democracy, and the one of the western type at that, is the best form of the state system which makes open society possible. At the same time, democratic traditions and institutions have been historically developing not only in the West but also in the East. A number of crucial principles of Buddhistcivilization forming throughout the millennium appear to be quite corresponding to the model of open society. The principles of universal humanism and compassion as the staple of (...) the world; the principle of universal responsibility for forming social institutes and organizations aimed to solve problems common to all people; the principle of tolerance and common ethical direction of all world religions can be attributed to such principles. The humanistic ideal of Buddhism is an individual satisfied with life in society and living in harmony with nature. Buddhism encourages self-restriction and social solidarity, justice and equality, pure thoughts and deeds. Buddhist civilization lies “in between” since in most cases it acts a close-to-perfect mediator among other cultures and civilizations, various ethnic groups and peoples. (shrink)

Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular (...) context, has inherent limitations for Korean situations, I will propose a viable alternative model for religious diversity, based on a phenomenological study of Korean religions, especially Buddhism and Christianity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 13-30 [Access article in PDF] Peace and Nonviolence from a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought Michio T. Shinozaki Rissho Kosei-kai Nikkyo Niwano, the founder of Rissho Kosei-kai, taught a perspective on peace and nonviolence that I would like to explore from a Mahayana Buddhist point of view. Niwano's understanding of peace and violence and his "road" to peace are discussed. The first section explores (...) his understanding of peace as harmony at four different levels. The second section deals with the issue of the causes of violence on different levels and the precept of not-killing. The third section focuses on nonviolent action and the Bodhisattva Never Disrespectful as a model of nonviolent action. Also, the vision for overcoming hatred and violence is discussed within the context of the pacifist argument. The fourth section focuses on problems of harmony in terms of diversity and universal altruism, on the value of open forums in decision-making processes, and on Niwano's theological grounding for interreligious cooperation as a road to peace.Rissho Kosei-kai (RKK) is a Japanese Buddhist organization founded in Tokyo in 1938 by Nikkyo Niwano (1906-1999) and the late Mrs. Myoko Naganuma (1899-1957). The name "Rissho Kosei-kai" means society for establishing the true Dharma and the perfecting of selves through mutual exchange. RKK is a nonmonastic Buddhist group that draws much of its inspiration from the Lotus Sutra and claims to have six million members, largely in Japan.Nikkyo Niwano was born on November 15, 1906, in a small, poor village near Tokamachi in Nigata prefecture, which has heavy snow in winter. He was raised in a large family under one roof with another family. His harmonious and peaceful personality was the product of such circumstances. 1 He went to Tokyo to work at seventeen and took various jobs--at a rice shop, a charcoal dealer, a Japanese pickle dealer, and a milk delivery shop. In 1926, he was discharged after completing three years of naval service. He says of this experience, "One of the greatest harvests from my military experience was the reinforcement of my philosophy of nonviolence." 2 He was confident that the philosophy of nonviolence was applicable in the situation of the everyday event of military corporal punishment. [End Page 13]Upon coming to Tokyo, a new spiritual journey began with becoming acquainted with various folk religions, and he joined Reiyö-kai, practicing reverence to one's ancestors. After the founding ofRKK, Niwano received orders to report for military duty twice, in 1941 and 1945, but he was disqualified from serving in the army, so he had no battlefield experience. 3 Niwano and Naganuma were imprisoned in 1943, because the police regarded her inspirational guidance as a false and wicked religion. This was the time of the Peace Preservation Law under which religions and religious ideas were suppressed. 4Niwano preferred "not quarreling and harmony" to strife.When the faith and activities of RKK were criticized regularly for almost a month in 1956 by the nationwide newspaper TheYomiuri Shimbun,and when Soka Gakkai attacked RKK as a wicked religion and tried to start a campaign to abolish it, Niwano called them the "Yomiuri bodhisattva" and "Gakkai bodhisattva," as they could lead members to improvement and reflection on their motives and behavior. 5From inside RKK, Niwano was severely criticized and experienced being ostracized by Myoko Naganuma's ardent followers, who tried until 1957 to have her become president of RKK or establish a separate organization. He regarded this as a time for him to be tolerant and forbearing through reflecting on himself and not blaming others, and he later warmheartedly accepted his former opponents.Robert Kisala refers to Rissho Kosei-kai as follows: "After the Second World War, Rev. Nikkyo Niwano, whose activities centered around a big metropolitan urban city, advocated strengthening the solidarity of the family and local community in modern society and devoted himself to religious cooperation in order to solve social issues at an international level." 6An... (shrink)

While individuals and movements openly advocating “Buddhist socialism” only begin to appear in Japan in the first decade of the twentieth century, germs of the idea can be traced back to the writings of a few scholars and social activists of the 1880s. One example of the latter is the Eastern Socialist Party, founded by TARUI Tōkichi 樽井藤吉 in 1882. Though the party was short-lived – setting a dubious precedent for left-wing parties over the next 50 years in being forcibly (...) suppressed by the government within months of its inception – the writings of Tarui and other founding members were, for their day, quite radical, and provide an early example of the tension involved in attempting to transform the world – “make it new!” to use the modernist catchphrase – while remaining true to one’s cultural roots. The “draft of the party’s regulations”, written by Tarui, contains 17 articles, along with a number of sub-clauses. Here, we see several of the tensions that would haunt Japanese experiments in progressive and radical Buddhism over the next several decades. First is the natural but difficult attempt to “indigenize” socialism by appealing to traditional Asian concepts and ideas; second is the appeal to the East Asian values of peace and harmony, which was frequently accompanied, among early socialists, with an appeal to the Emperor as benevolent protector of the social welfare of the Japanese people. This essay will explore socialist movements and their connection to Buddhist ideas in modern Japan. (shrink)

Contemporary Western moral philosophy in harmony with classical Chinese philosophy, especially Buddhism.

Bhattacharyya, K. The Advaita concept of subjectivity.--Deutsch, E. Reflections on some aspects of the theory of rasa.--Nakamura, H. The dawn of modern thought in the East.--Organ, T. Causality, Indian and Greek.--Chatterjee, M. On types of classification.--Lacombe, O. Transcendental imagination.--Bahm, A. J. Standards for comparative philosophy.--Herring, H. Appearance, its significance and meaning in the history of philosophy.--Chang Chung-yuan. Pre-rational harmony in Heidegger's essential thinking and Chʼan thought.--Staal, J. F. Making sense of the Buddhist tetralemma.--Enomiya-Lassalle, H. M. The mysticism (...) of Carl Albrecht and Zen.--Parrinder, G. The nature of mysticism.--Cairns, G. E. Axiological contributions of East and West to the spiritual development of mankind.--Mayeda, S. Śaṇkara's view of ethics.--Mercier, A. On peace.--Barlingay, S. S. A discussion of some aspects of Gaudapāda's philosophy. (shrink)

Description: Based on primary sources this book presents a survey of development of Moral Philosophy in India and offers an authentic account of Indian ethics from the point of view of Vedas, Upanisads, Mimamsas, Smrtis, the Bhagavad-gita and the Paficaratras, Vedanta, Samkhya-Yoga, Nyaya-VaiSesika, Buddhism and Jainism. Indian ethics has taken a positive attitude towards life hi its concrete 'and varied aspects as is evident in die discussions of karma, rebirth, nirvana, and moksa. Life has to be lived for (...) harmonious development of our character for a spiritual end. Indian ethics has therefore a positive goal to achieve freedom of the self from its bondage of passions and desire this is the message of India and is the essence of all her moral thought The study will, no doubt, prove invaluable to the scholars and general readers as well. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Conversion and Religious Identity in Buddhism and ChristianityJohn D'Arcy MayA Benedictine abbey that has been involved in exchanges with Buddhist monks since 1979 was an appropriate setting for serious discussion of double identity and change of identity between Buddhists and Christians. The European Network holds its conferences every two years, and after experiencing the Benedictine hospitality of St.Ottilien once again it was decided that every second conference should (...) be held here in the future, with the intervening ones in different centers throughout Europe. Br.Josef Götz OSB introduced the conference by telling the story of the intermonastic encounters with monks of the Soto, Rinzai, and Shingon traditions over the last twenty-five years at St. Ottilien. Participants in these agreed that they had never learned so much about their own traditions as when they were engaged in dialogue at a spiritual and experiential level with their monastic "others." One Zen monk told the Benedictines, "Working with your carpenter, I understand Christianity," and another asked for baptism in order to participate more fully in the liturgy.The situation in the Buddhist countries of Asia, however, is not necessarily so harmonious, as reports by Fr. Thomas Timpte OSB from Korea and Dr. Elizabeth Harris from Sri Lanka made clear. Just to hear about the religious situation in South Korea, the "great unknown" of East Asian Buddhism, was worthwhile. Though four traditions—Shamanism, Buddhism with elements of Daoism, Confucianism, and Christianity—coexist largely peacefully, the advent of Christianity caused tensions arising from both persecutions and conversions. Though many Koreans would find no contradiction in being both Confucianist (at least in a cultural sense) and Christian, Buddhism itself is coming to be seen as a cultural phenomenon, and those earnestly seeking peace of heart turn to Christianity. Almost half the members of [End Page 189] parliament are either Catholic or Protestant, though there is little evidence of Christian ethics in political practice. Nevertheless, Buddhism is now the fastest-growing religion, as Catholics in particular find themselves attracted to the temple environment, which is experienced as "a kind of homecoming." "Christian in the head, Shamanist in the belly, Buddhist in the heart," though a simplification, sums up the situation.In Sri Lanka, on the other hand, things are considerably more fraught, and with the passage of anticonversion legislation the conference theme of conversion and identity is a charged topic. Elizabeth Harris illustrated the lengths to which certain Christians are prepared to go to win converts, such as working the camps of tsunami survivors. Though British evangelical missionaries had originally been afforded remarkable hospitality by the Buddhists—even being invited to preach in temples —their insistence that if Christianity is right, Buddhism must be wrong polarized relations, and the great public debate of 1815 still sets a precedent. Thus even for contemporary Christian inheritors of the fusion of the European Enlightenment with evangelical Christianity, both the conviction of sin and rational argument assure the superiority of Christianity. In the ethnic conflict presently raging, the religions are "not innocent," with Tamils and Christians being conflated into the "other" against which Sinhalese antipathy is directed. This is all the more tragic in that most Sri Lankan Buddhists accept the traditional ethic of tolerance.Jørgen Skov Sørensen and Kajsa Ahlstrand illuminated the religious situation in Scandinavia from different perspectives. Sørensen reflected on the "soft boundaries" that actually exist in many pluralistic societies, something that puzzled both civil servants and missionaries even in colonial India. There is a danger that contemporary Christians will try to impose the same unambiguous boundaries on postmodern Europe as they did in their former colonies. Ahlstrand's report on an empirical study done in Sweden showed how unrealistic this is. Dual identity as both Buddhist and Christian was more common than complete identification with either, and 42 percent of those who identified completely with Christianity said they did not believe in God!The centerpiece of the conference was a vigorous debate between Paul Williams, a prominent British Buddhist and professor of Indian and Tibetan philosophy who announced his conversion to Catholicism in a provocative book, The Unexpected Way, and two protagonists who disagreed with his reasoning from... (shrink)

This paper studies the theory and practice of Minna in Manabi, as the Japanese concept of learning from the perspective of moral education. The Japanese word Minna, which means “all” or “everyone,” plays an important role in Manabi. The word “Minna” is often found in textbooks used in moral education classes, and great value is placed on “thinking about everyone.” Minna, a component of Manabi, not only makes the self (the learner) nothing and selfless, but also makes it possible to (...) enter all, everyone, and the world. This may create possibilities for inclusiveness, reciprocal harmony, hospitality, solidarity, and cooperativeness. This Manabi of “thinking about everyone” can be found in moral classes and in all aspects of learning (educational) activities in Japanese schools. Among them, in addition to being a traditional Buddhist practice dealing with Nothingness and Selflessness, Souji (cleaning time) is also very important in schools as a Japanese moral practice of “thinking about everyone.” The moral concepts developed in the West, such as democracy, community, solidarity, engagement, and citizenship, are not only realized through the establishment of the individual, self-realization, and perfection of personality, but by “thinking about everyone,” as expressed in Nothingness, Selflessness, and Minna. (shrink)

This paper looks at frameworks for the practice of moral and ethical values for children, drawn from Yoga and Buddhist Philosophies. Verily the purpose is to inculcate a repository of thought and behaviour through which they align moral and ethical behaviours by becoming important cogs in establishing harmony in the world that we exist. Harmony between one child and another child, harmony between children and their families, harmony between the families and larger society and harmony (...) between society and other sentient beings and life forms is what constitutes cosmic-harmony. In this sense, Confucius’ triadic cosmic-harmony and the timeless Vedic Ṛta are not merely a philosophical thought or idea envisaged in ivory towers but real-time experiencing or darsana. This is realized through disciplined individual behaviours in balancing of our purusharthas with our dharma; aligning these with a sense of universal responsibility out of care and concern for one another. This would ensure in connecting and building synergy with all that surrounds us since these practices fostering morals and ethics could also be befitting measures to counter the Anthropocene epoch’s negative geologic impact on our planet. This paper is being written from the perspective of human beings and their practice of humanism via moral and ethical behaviour. The point of departure being that humans are placed as a dominant species at the centre of our planet with unprecedented power to influence the fate of other species, the environment and the future of the quality of bio-diversity of life on earth. (shrink)

From Abhidharma to Zurvan, this important new resource identifies and defines the principal concepts and individuals in Asian philosophy throughout the world. The comprehensive geographic coverage encompasses China, Japan, India, the Middle East, the United States and Australasia, with an emphasis on contemporary developments and movements. Featuring 650 signed A-Z entries, the Encyclopedia emphasises the present-day vitality of Asian philosophy, and provides extensive coverage of trends such as the reciprocal exchange of theories between East and West, and new (...) schools of thought such as orientalism. Entries include: * Confucius and Confucianism * karma * shamanism * no-self * Madhyamaka School of Buddhism * hungry ghosts * orientalism * Ramanuja * simplicity * Yi Yulgok * Wantokism * Chuang-tzu/Zhuangzi * tantra * harmony * Sufism * Yin-Yang * Mulla Sadra * Zen * and much more. Cross-references; bibliographies and annotated suggestions for further reading; variants provided for all foreign terms (e.g. Pali/Sanskrit, Arabic/Persian). (shrink)

A story for all ages about interconnection and learning to live in harmony amid differences, from a leading light of contemporary Zen-based on a parable from Kosho Uchiyama's classic bestseller Opening the Hand of Thought. Features a contextualizing afterword by Shohaku Okumura. [Amplify what kids will benefit from reading this book] "It's true that we are all different squashes... some are bigger and some are smaller... some are rounder and some are longer. But even if we are different, we (...) are all connected. We are all growing together. We don't have to be such squabbling squashes.". (shrink)

Originally published as 「明治の哲学界：有機体の哲学とその系譜」in 井上克人編『豊饒なる明治』, Kansai Daigaku Shuppannbu, 2012, 3–22. Translated by Morisato Takeshi. German Idealism was introduced to Japanese intellectuals in the middle of Meiji era and was mainly received from a mystical or religious perspective, as we see in Inoue Tetsujirō’s “harmonious existence,” Inoue Enryō’s “unity of mind and body,” and Kiyozawa Manshi’s “existentialism.” Since these theories envisioned true reality as a unified and living whole, I group them under the label “philosophy of organism” and from there (...) argue that their conviction that “all is truth and truth is all” was shaped in large part by the Awakening of Faith in the Mahayana. The understanding of Buddhist concepts by Meiji philosophers was philosophical in its content, and those who devoted themselves to the study of Western philosophy were encouraged to describe Eastern thought in Western philosophical terms. As a result, the philosophical world of the Meiji era developed an original standpoint that unified Eastern and Western perspectives by means of a logic of “phenomena-in-reality.”. (shrink)

The Best Guide to Eastern Philosophy & Religion provides a thorough discussion of the most widely practices belief systems of the East. Author Diane Morgan understands how to direct the materialistic, linear way of Western thinking toward a comprehension of the cyclical, metaphysical essence of Eastern philosophy. With an emphasis on the tenets and customs that Wester seekers find most compelling, this text is accessible to the novice yet sophisticated enough for the experienced reader. Inside, you'll find complete (...) coverage of Hinduism, Buddhism, Confucianism, and Taoism, as well as the less-widely practiced faiths of Shintoism, Jainism, Sikhism, and Zoroastrainism. Learn the fundamentals of the tantric path to liberation and the relationship between sex and seeking. Discover the true meaning of Feng Shui, the philosophical underpinnings of Hatha Yoga and Taoist connection to the martial art of Tai chi chuan. And if you've ever wondered: what is the sound of one hand clapping?. this book will get you started on finding that answer. The Eastern traditions, with their emphasis on harmony and oneness, have much to offer us in our hectic, demanding lives. For a comprehensive, entertaining exploration of the beliefs of Asia, The Best Guide to Eastern Philosophy & Religion is the essential manual for the seeker in all of us. (shrink)

This book tells the story of the Scientific Buddha, "born" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And so his influence continues. Today his teaching of "mindfulness" is heralded as the cure (...) for all manner of maladies, from depression to high blood pressure.In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on "mindfulness" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a meaningful challenge, even to our modern world. (shrink)

A practical, down-to-earth guide to Vasubandhu's classic work "Thirty Verses of Consciousness Only" that can transform modern life and change how you see the world. In this down-to-earth book, Ben Connelly sure-handedly guides us through the intricacies of Yogacara and the richness of the "Thirty Verses." Dedicating a chapter of the book to each line of the poem, he lets us thoroughly lose ourselves in its depths. His warm and wise voice unpacks and contextualizes its wisdom, showing us how we (...) can apply its ancient insights to our own modern lives, to create a life of engaged peace, harmony, compassion, and joy. In fourth-century India one of the great geniuses of Buddhism, Vasubandhu, sought to reconcile the diverse ideas and forms of Buddhism practiced at the time and demonstrate how they could be effectively integrated into a single system. This was the Yogacara movement, and it continues to have great influence in modern Tibetan and Zen Buddhism. "Thirty Verses on Consciousness Only," or "Trimshika," is the most concise, comprehensive, and accessible work by this revered figure. Vasubandhu's "Thirty Verses" lay out a path of practice that integrates the most powerful of Buddhism's psychological and mystical possibilities: Early Buddhism's practices for shedding afflictive emotional habit and the Mahayana emphasis on shedding divisive concepts, the path of individual liberation and the path of freeing all beings, the path to nirvana and the path of enlightenment as the very ground of being right now. Although Yogacara has a reputation for being extremely complex, the "Thirty Verses" distills the principles of these traditions to their most practical forms, and this book follows that sense of focus; it goes to the heart of the matter--how do we alleviate suffering through shedding our emotional knots and our sense of alienation? This is a great introduction to a philosophy, a master, and a work whose influence reverberates throughout modern Buddhism. (shrink)

This article explores the enduring mysteries of consciousness and the afterlife, two enigmatic topics that have fascinated humanity for ages. Despite extensive scientific efforts, the existence of an afterlife remains unproven, and understanding consciousness remains a significant challenge. The research introduces innovative hypotheses through simple thought experiments with empirical evidence and robust theoretical foundations. It delves into the complexities of consciousness, its relationship with the brain, and the need for interdisciplinary approaches encompassing physics, psychology, and philosophy. Boldly contemplating the (...) probability of a continuous consciousness after death, the study argues that existing evidence strongly supports this idea. Beyond theoretical implications, it envisions practical outcomes, suggesting that insights into these mysteries could enhance human well-being and contribute to a more harmonious world. In summary, this article embarks on a quest to shed light on age-old questions about consciousness and the afterlife. Through fresh methodologies, it aims to provide new perspectives that could reshape our understanding of existence and inspire intellectuals to positive individual and societal advancements. -/- . (shrink)

Vows play a central role in Buddhist thought and practice. Monastics are obliged to know and conform to hundreds of vows. Although it is widely recognized that vows are important for guiding practitioners on the path to enlightenment, we argue that they have another overlooked but equally crucial role to play. A second function of the vows, we argue, is to facilitate group harmony and cohesion to ensure the perpetuation of the dhamma and the saṅgha. However, the prominence of (...) vows in the Buddhist tradition seems at odds with another central part of the doctrine. For vows, like other promises, seem to involve representing a persisting self as the individual who undertakes the vow. And to explicitly appeal to a persisting self conflicts with one of the most important philosophical commitments of Buddhism – the no self view. We argue though that once we articulate the details of how vows generate behavior that conforms to them, we can see that no appeal to the self is required to internalize and act on vows. (shrink)

Already translated into six languages, Francois Jullien's In Praise of Blandness hasbecome a classic. Appearing for the first time in English, this groundbreaking work of philosophy,anthropology, aesthetics, and sinology is certain to stir readers to think and experience what mayat first seem impossible: the richness of a bland sound, a bland meaning, a bland painting, a blandpoem. In presenting the value of blandness through as many concrete examples and original texts aspossible, Jullien allows the undifferentiated foundation of all things (...) -- blandness itself -- toappear. After completing this book, readers will reevaluate those familiar Western lines of thoughtwhere blandness is associated with a lack -- the undesirable absence of particular, definingqualities.Jullien traces the elusive appearance and crucial value of blandness from its beginningsin the Daoist and Confucian traditions to its integration into literary and visual aesthetics in thelate-medieval period and beyond. Gradually developing into a positive quality in Chinese aestheticand ethical traditions, the bland comprises the harmonious and unnameable union of all potentialvalues, embodying a reality whose very essence is change and providing an infinite opening into thebreadth of human expression and taste.More than just a cultural history, In Praise of Blandnessinvites those both familiar and unfamiliar with Chinese culture to explore the resonances of thebland in literary, philosophical, and religious texts and to witness how all currents of Chinesethought -- Confucianism, Daoism, Buddhism -- converge in harmonious accord. (shrink)

This book review outlines and comments on the ten sections of Robert Allinson’s edited collection, Understanding the Chinese Mind: The Philosophical Roots. It begins with John E. Smith, whose essay presents three types of intercultural scholarly occurrences: parallels and agreements, divergences, and conflict. Next is Robert Neville, who discusses common ontological and cosmological themes in Confucianism, Daoism, and Sinicized Buddhism. General themes are then tied to Plato and the mystical side of Western monotheistic religions. In the following essay, Chad (...) Hansen discusses his interpretation of the Chinese theory of language, suggesting that the prescriptive and socializing nature of the Chinese language make for a radically different conceptions of language and mind from Western theories (except functionalist theories), one in which concerns for truth are secondary. In response to Hansen, Christoph Harbsmeier draws on Chinese classical philosophy to argue that a concern for truth is central in the Chinese canon. The reviewer then comments on the limitations of Harbsmeier’s critique, which adopts Tarski’s ‘T schema’ of truth to assess notions of truth in Chinese classical philosophy. Continuing with the essays, Chung-ying Cheng compares Chinese and Western metaphysics on the Parmenidean problem of change. Drawing mainly from Xunzi, Antonio Cua sets up a dialogue between Confucianism and Anglo-American moral philosophy on the function and justification of ritual code. Kuang-ming Wu compares and contrasts prominent Chinese and Western approaches to the apprehension of beauty in the arts, the former being heavily analytical and prone to universal generalizations and the latter being more adumbrative and contextualized. The reviewer then comments on Wu’s apparent omission of the difference between a Western experience of beauty and Western philosophizing about the experience of beauty. The last essay, Lao Sze-kwang suggests that the difference between the practical, “orientative” direction of Chinese philosophy which aims at effecting change in the self or the world and the highly theoretical slant of Western philosophy as an absolute difference between the two canons, a difference which the reviewer welcomes but at the same time pulls back from any claims of absoluteness. Finally, the book review turns to Allinson’s introduction, which reflects on the multiplicity of perspectives in both Western and Chinese mind and, like Sze-kwang, draws attention to the higher degree of emphasis that Chinese philosophy places on practice, explaining the difference in part in terms of the propensity of Chinese philosophers to envision humanity as in or capable of regaining fundamental harmony with the cosmos. The reviewer concludes with suggestions for further dialogues. (shrink)

Vows play a central role in Buddhist thought and practice. Monastics are obliged to know and conform to hundreds of vows. Although it is widely recognized that vows are important for guiding practitioners on the path to enlightenment, we argue that they have another overlooked but equally crucial role to play. A second function of the vows, we argue, is to facilitate group harmony and cohesion to ensure the perpetuation of the dhamma and the saṅgha. However, the prominence of (...) vows in the Buddhist tradition seems at odds with another central part of the doctrine. For vows, like other promises, seem to involve representing a persisting self as the individual who undertakes the vow. And to explicitly appeal to a persisting self conflicts with one of the most important philosophical commitments of Buddhism – the no self view. We argue though that once we articulate the details of how vows generate behavior that conforms to them, we can see that no appeal to the self is required to internalize and act on vows. (shrink)

In Good Citizens: Creating Enlightened Society, Thich Nhat Hanh lays out the foundation for an international solidarity movement based on a shared sense of compassion, mindful consumption, and right action. Following these principles, he believes, is the path to world peace. The book is based on our increased global interconnectedness and subsequent need for harmonious communication and a shared ethic to make our increasingly globalized world a more peaceful place. The book will be appreciated by people of all faiths and (...) cultural backgrounds. While based on the basic Buddhist teachings of the Four Noble Truths and the Eight-Fold Path, Thich Nhat Hanh boldly leaves Buddhist terms behind as he offers his contribution to the creation of a truly global and nondenominational blueprint to overcoming deep-seated divisions and a vision of a world in harmony and the preservation of the planet. Key topics include the true root causes of discrimination; the exploration of the various forms of violence; economic, social, and sexual violence. He encourages the reader to practice nonviolence in all daily interactions, elaborates on the practice of generosity, and teaches the art of deep listening and loving speech to help reach a compromise and reestablish communication after misunderstandings have escalated into conflicts. Good Citizens also contains a new wording of the Five Mindfulness Trainings (traditionally called "precepts") for lay practitioners, bringing them in line with modern-day needs and realities. In their new form they are concrete and practical guidelines of ethical conduct that can be accepted by all traditions. Good Citizens also includes the complete text of the UN Manifesto 2000, a declaration of transforming violence and creating a culture of peace for the benefit of the children of the world. It was drafted by numerous Peace Nobel Prize recipients and signed by over 100 million people worldwide. Coinciding with a US presidential election year, Good Citizens reaches across all political backgrounds and faith traditions. It shows that dualistic thinking--Republican/Democrat, Christian/Muslim--creates tension and a false sense of separateness. When we realize that we share a common ethic and moral code, we can create a community that can change the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Index to Volume Fifty-SixArticlesBernier, Bernard, National Communion: Watsuji Tetsurō's Conception of Ethics, Power, and the Japanese Imperial State, 1 : 84-105Between Principle and Situation: Contrasting Styles in the Japanese and Korean Traditions of Moral Culture, Chai-sik Chung, 2 : 253-280Buxton, Nicholas, The Crow and the Coconut: Accident, Coincidence, and Causation in the Yogavāiṣṭha, 3 : 392-408Chan, Sin Yee, The Confucian Notion of Jing (Respect), Sin Yee Chan, 2 : (...) 229-252Chong, Kim-chong, Zhuangzi and the Nature of Metaphor, 3 : 370-391Chung, Chai-sik, Between Principle and Situation: Contrasting Styles in the Japanese and Korean Traditions of Moral Culture, 2 : 253-280The Confucian Ideal of Harmony, Chenyang Li, 4 : 583-603The Confucian Notion of Jing.(Respect), Sin Yee Chan, 2 : 229-252The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate? Jay L. Garfield, 2 : 201-228The Crisis of Knowledge in Islam (I): The Case of al-'āmirī, Paul L. Heck, 1 : 106-135The Crow and the Coconut: Accident, Coincidence, and Causation in the Yogavāiṣṭha, Nicholas Buxton, 3 : 392-408De Reu, Wim, Right Words Seem Wrong: Neglected Paradoxes in Early Chinese Philosophical Texts, 2 : 281-300The Desire You Are Required to Get Rid of: A Functionalist Analysis of Desire in the Bhaga-vadgītā, Christopher Framarin, 4 : 604-617Framarin, Christopher, The Desire You Are Required to Get Rid of: A Functionalist Analysis of Desire in the Bhagavadgītā, 4 : 604-617Garfield, Jay L., The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate? 2 : 201-228Heck, Paul L., The Crisis of Knowledge in Islam (I): The Case of al-'ā mirī, 1 : 106-135Heidegger's Comportment toward East-West Dialogue, Lin Ma and Jaap van Brakel, 4 : 519-566Ho, Chien-hsing, Saying the Unsayable, 3 : 409-427Kantor, Hans-Rudolf, Ontological Indeterminacy and Its Soteriological Relevance: An Assessment of Mou Zongsan's (1909-1995) Interpretation of Zhiyi's (538-597) Tiantai Buddhism, 1 : 16-68Lai, Karyn, Li in the Analects: Training in Moral Competence and the Question of Flexibility, 1 : 69-83Li, Chenyang, The Confucian Ideal of Harmony, 4 : 583-603Li in the Analects: Training in Moral Competence and the Question of Flexibility, Karyn Lai, 1 : 69-83Ma, Lin, and Jaap van Brakel, Heidegger's Comportment toward East-West Dialogue, 4 : 519-566National Communion: Watsuji Tetsurō's Conception of Ethics, Power, and the Japanese Imperial State, Bernard Bernier, 1 : 84-105Ontological Indeterminacy and Its Soteriological Relevance: An Assessment of Mou Zongsan's (1909-1995) Interpretation of Zhiyi's (538- 597) Tiantai Buddhism, Hans-Rudolf Kantor, 1 : 16-68Right Words Seem Wrong: Neglected Paradoxes in Early Chinese Philosophical Texts, Wim De Reu, 2 : 281-300The Role of Time in the Structure of Chinese Logic, Jinmei Yuan, 1 : 136-152Sakya Pandita and the Status of Concepts, Jonathan Stoltz, 4 : 567-582Saying the Unsayable, Chien-hsing Ho, 3 : 409-427Schiltz, Elizabeth, Two Chariots: The Justification of the Best Life in the Katha Upanishad and Plato's Phaedrus, 3 : 451-468Spackman, John, The Tiantai Roots of Dōgen's Philosophy of Language and Thought, 3 : 428-450Stevenson, Frank W., Zhuangzi's Dao as Background Noise, 2 : 301-331Stoltz, Jonathan, Sakya Pandita and the Status of Concepts, 4 : 567-582The Tiantai Roots of Dōgen's Philosophy of Language and Thought, John Spackman, 3 : 428-450 [End Page 709]Two Chariots: The Justification of the Best Life in the Katha Upanishad and Plato's Phaedrus, Elizabeth Schiltz, 3 : 451-468van Brakel, Jaap, and Lin Ma, Heidegger's Comportment toward East-West Dialogue, 4 : 519-566Yuan, Jinmei, The Role of Time in the Structure of Chinese Logic, 1 : 136-152Zhuangzi and the Nature of Metaphor, Kim-chong Chong, 3 : 370-391Zhuangzi's Dao as Background Noise, Frank W. Stevenson, 2 : 301-331Book NotesFenner, David E. W., Introducing Aesthetics (note by James McRae), 3 : 515-516Introducing Aesthetics, by David E. W. Fenner (note by James McRae), 3 : 515-516McRae, James, a book... (shrink)

This article seeks to clarify the relation between arguments for atheism and descriptions of the summum bonum in Indian Buddhism, through the analysis of one influential text. I begin by noting that a number of writers have detected a tension between, on the one hand, Buddhist refutations of the existence of “God” (īśvara, ātman, puruşa) and, on the other, Buddhist (especially Mahāyāna) claims about the nature of the ultimate (nirvāna, buddha, dharmakāya), which often appears to have God-like qualities. I (...) then turn to a locus classicus of Mahāyāna Buddhist philosophy of religion, the Pramānasiddhi (“Establishment of Authority”) chapter of the Pramānāvarttika (“Commentary on Authority”) of Dharmakīrti (7th century CE). After briefly introducing Dharmakīrti and the Pramānasiddhi chapter, I examine first the chapter’s atheological passages, which include a systematic attack on a Hindu (Nyāya) “argument from design” and a number of important claims about the implausibility of any permanent “spiritual” principle. The arguments are complex and varied, but most turn on the crucial Buddhist assumption that a permanent entity is by definition incapable of interaction with the impermanent, hence utterly unsuitable as a cause or effect. I then examine the chapter’s buddha logical passages, which tend to stress that a Buddha is defined above all by his knowledge of what is to be avoided and adopted by those intent on freedom, i.e., his knowledge of the four noble truths. The Buddha thus described is less notable for his transcendental nature than for his wise, compassionate, and skillful engagement with the world and its creatures---hence less obviously Mahāyānist than the Buddha described by those who articulate a “three-body” (trikāya) theory. I note by way of conclusion that, though Dharmakīrti’s buddhalogy did not prove as influential as his atheology, the juxtaposition of the two reveals an overall metaphysical consistency, in which axiomatic assumptions about permanence, impermanence, and deity are in harmony rather than tension. (shrink)

This essay proposes the idea of transversal geophilosophy as ultima philosophia to save the earth. Geophilosophy is that philosophical discipline which embraces all matters of the earth as a whole. Since it requires global efforts on all fronts, it is necessarily cross-cultural, cross-speciesistic, and cross-disciplinary, that is, geophilosophy is transversal. It attends especially to the importance of Sinism, which incorporates Confucianism, Daoism, and Chan/Zenb Buddhism, in constructing an ethico-aesthetic paradigm. Sinism is a species of relational ontology or philosophy (...) of Interbeing which defines reality as social process, that is, in the cosmos everything is connected to everything else or nothing exists in isolation, that coincides with the “first law” of ecology. Not only is the aesthetic a discourse of the body, but also the body is our anchorage in the world. In Sinism, the aesthetic and the ethical come together in the embodied concept of harmony, which is the master keyboard, as it were, they are being played together: what is harmonious is simultaneously beautiful and ethical, which culminates in the cosmopolitan virtue of ren. Today we must walk tomorrow as well as yesterday: we steop backward in order to step forward. The Way (Dao) of Ecopiety is to be had in part by recycling the ancient wisdom of Sinism instead of abandoning it as old and foreign. (shrink)

Abstract:In classical Greek philosophy, the pursuit of Truth was done primarily through logical argumentation using language as “Truth tool.” The major thinkers in classical China, on the other hand, were famously suspicious of language, with Confucius declaring, “I wish to be wordless.” They turned instead to music to express the philosophically ineffable. In this paper, we use the example of the Chinese guqin to show how music serves as “Truth tool” in the Chinese philosophical tradition; in fact, music may (...) be Truth itself. Through a quartet of interrelated themes–namely, the “Search for Truth,” the “Search for Harmony,” the “Search for Ethical Awakening,” and the “Search for Sagehood”–we show how playing the guqin constitutes the doing of philosophy in this musical tradition. Through the guqin, performers and listeners experience Confucian, Daoist, and Buddhist philosophical insights; no words are needed. We conclude by proffering implications for contemporary music education. (shrink)