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

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  1. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.
    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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  2.  1
    Faustino Luiz Couto Teixeira (2012). A espiritualidade zen budista (Zen Buddhist Spirituality) - DOI: 10.5752/P.2175-5841.2012v10n27p704. Horizonte 10 (27):704-727.
    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 (...)
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  3.  9
    Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.
    Contains letters from a Zen master to both monks and lay believers; the letters illustrate the Zen master's compassion, knowledge, and generosity.
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  4.  16
    John Daido Loori (1998). Invoking Reality: Moral and Ethical Teachings of Zen. Shambhala.
    In Invoking Reality, John Daido Loori, one of the leading Zen teachers in America today, presents and explains the ethical precepts of Zen as essential aspects ...
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  5. S. Hubik (1980). Zen Buddhism in the Context of Present Bourgeois Ideological and Religious Modernism. Filosoficky Casopis 28 (5):744-775.
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  6. H. Kojima (1978). Philosophical Clarification of Religious Dimension-Connection of Descartes, Husserl and Zen Buddhism. Philosophisches Jahrbuch 85 (1):56-70.
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  7. Zaixuan Chen (2007). Chan Wai Liu Yun. Zong Jiao Wen Hua Chu Ban She.
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  8.  2
    David Putney, Richard King, Harry Oldmeadow, John Makeham & Whalen Lai (1995). Review of The Psychological Attitude of Early Buddhist Philosophy, by Lama Anagarika Govinda ; The Law of Karma: A Philosophical Study, by Bruce R. Reichenbach ; Religious Philosophy of Tagore and Radhakrishnan, by Harendra Prasad Sinha ; Scripture, Canon and Commentary: A Comparison of Confucian and Western Exegesis, by John B. Henderson ; Chan Insights and Oversights: An Epistemological Critique of the Chan Tradition, by Bernard Fauré ; Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking, by Jitendra Nath Mohanty ; Avicenna, by L. E. Goodman ; and Becoming Bamboo: Western and Eastern Explorations of the Meaning of Life, by Robert E. Carter. [REVIEW] Asian Philosophy 5 (1):75-98.
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  9.  1
    Richard Mather (1987). The Life of the Buddha and the Buddhist Life: Wang Jung's "Songs of Religious Joy". Journal of the American Oriental Society 107 (1):31-38.
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  10. Nhất Hạnh (2012). The Pocket Thich Nhat Hanh. Shambhala.
     
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  11. Xingyun (1998). Being Good: Buddhist Ethics for Everyday Life. Weatherhill.
    The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control (...)
     
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  12.  2
    Michael Stone (2011). Awake in the World: Teachings From Yoga and Buddhism for Living an Engaged Life. Shambhala.
    Explains how yoga practitioners can deepen and enrich their relationships with family and friends, as well as become more engaged with their communities.
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  13.  34
    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.
    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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  14.  4
    Douglas K. Mikkelson (2006). Toward a Description of Dōgen's Moral Virtues. Journal of Religious Ethics 34 (2):225 - 251.
    Revitalized interest in "the virtues" has affected the study of Buddhism in recent years, and in this regard we may benefit by focusing on the Zen Master Dōgen (1200-1253). Seeking to describe Dōgen's moral virtues, we might begin by a study of his primer, the "Shōbōgenzō" Zuimonki; a particularly efficacious template for this project would appear to be one provided by Edmund L. Pincoffs in his book "Quandaries and Virtues: Against Reductivism in Ethics". This "modus operandi" reveals Dōgen's exhortation (...)
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  15.  55
    Mary M. Garrett (1997). Chinese Buddhist Religious Disputation. Argumentation 11 (2):195-209.
    From about the fourth to the tenth century Buddhist monks in China engaged in formal, semi-public, religious disputation. I describe the Indian origins of this disputation and outline its settings, procedures, and functions. I then propose that this disputation put its participants at risk of performative contradiction with Buddhist tenets about language and salvation, and I illustrate how some chinese Buddhists attempted to transcend these contradictions, subverting disputation through creative linguistic and extra- linguistic strategies.
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  16. Polly Young-Eisendrath & Shoji Muramoto (eds.) (2002). Awakening and Insight: Zen Buddhism and Psychotherapy. Routledge.
    Buddhism first came to the West many centuries ago through the Greeks, who also influenced some of the culture and practices of Indian Buddhism. As Buddhism has spread beyond India, it has always been affected by the indigenous traditions of its new homes. When Buddhism appeared in America and Europe in the 1950s and 1960s, it encountered contemporary psychology and psychotherapy, rather than religious traditions. Since the 1990s, many efforts have been made by Westerners to (...)
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  17.  10
    Charles Muller, Zen Buddhism and Western Scholarship: Will the Twain Ever Meet?
    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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  18. Jung H. Lee (1998). Problems of Religious Pluralism: A Zen Critique of John Hick's Ontological Monomorphism. Philosophy East and West 48 (3):453-477.
    John Hick's "pluralistic hypothesis" of religion essays a comprehensive vision of religious diversity and its attendant soteriological, epistemological, and ontological implications. At the heart of Hick's proposal is the belief in the transcendental unity and soteriological identity of all religions. While coherent and compelling, Hick's model militates against those traditions that do not possess an ultimate noumenal referent that undergirds the phenomenal responses of culturally conditioned traditions. One of those traditions, namely Sōtō Zen Buddhism, at once defies Hick's (...)
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  19.  24
    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.
    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 (...)
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  20. Donald W. Mitchell (ed.) (1998). Masao Abe: A Zen Life of Dialogue. C.E. Tuttle.
     
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  21. Peter D. Hershock (2014). Public Zen, Personal Zen: A Buddhist Introduction. Rowman & Littlefield Publishers.
    This deeply informed book introduces the basic teachings and practices of Buddhism and their spread across Asia. Peter D. Hershock explores the history of the enduring Japanese tradition of Zen—from its beginnings as a form of Buddhist thought and practice imported from China to its reinvention in medieval Japan as a force for religious, political, and cultural change to its role in Japan’s embrace of modernity. He deftly blends historical detail with the felt experiences of Zen practitioners grappling (...)
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  22. Alan Keightley (1986). Into Every Life a Little Zen Must Fall: A Christian Philosopher Looks to Alan Watts and the East. Distributed by Element Books.
     
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  23.  15
    Hee-Jong Woo (2008). Complexity Theory and the Structure of Full Awakening in Religious Experience. Proceedings of the Xxii World Congress of Philosophy 6:317-331.
    Enlightened experience (i.e. awakened to the truth) is the most valuable one in most religions including Christianity and Buddhism. As well-known cases of such experience are Apocalypse St. Paul and many Grand Zen masters in Zen Buddhism, it is natural for us to believe that the enlighten is for very talented or speciallytrained ones. However, applying the complexity theory on the structure of enlightenment, based on the power law function, selforganized criticality, phase transition, and emergence, it is clear (...)
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  24. Philip Kapleau (1998). The Zen of Living and Dying: A Practical and Spiritual Guide. Shambhala.
    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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  25.  7
    Emily McRae (2012). A Passionate Buddhist Life. Journal of Religious Ethics 40 (1):99-121.
    This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using (...)
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  26.  7
    Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for the (...)
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  27. Meter Amevans (1978). Zen and American Thought. Greenwood Press.
  28. Albert Low (2008). The Origin of Human Nature: A Zen Buddhist Looks at Evolution. Sussex Academic Press.
     
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  29.  9
    Tamarack Song (2011). Song of Trusting the Heart: A Classic Zen Poem for Daily Meditation. Sentient Publications.
    would probably have taken over the translating profession by now. At best, computer translations read awkwardly, and some of them are downright humorous. Precise, word-for-word, humanrendered translations fare no better.
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  30.  1
    Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.
    This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While (...)
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  31.  43
    Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.
    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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  32.  25
    Toshihiko Izutsu (1977). Toward a Philosophy of Zen Buddhism. Prajñā Press.
    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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  33.  5
    Rodica Frentiu (2014). Religious Art and Meditative Contemplation in Japanese Calligraphy and Byzantine Iconography. Journal for the Study of Religions and Ideologies 13 (38):110-136.
    Far Eastern calligraphy has always been regarded by the Occident as an “esoteric” issue, laden with a peculiar “mysticism,” which presents spiritual and philosophical aspects too outlandish to truly comprehend. That is probably the reason why calligraphy was amongst the last artistic “disciplines” to gain access to the international world of the arts. This study focuses on Japanese calligraphy as a visual and verbal image, conducting a hermeneutic investigation into the nature and function of this type of image, into the (...)
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  34.  41
    Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.
    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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  35.  6
    Joan Halifax (2004). The Fruitful Darkness: A Journey Through Buddhist Practice and Tribal Wisdom. Grove Press.
    Grove Press is proud to reissue this important work by one of Buddhism's leading contemporary teachers.
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  36. Maheśa Tivārī (ed.) (1989). Perspectives on Buddhist Ethics. Sole Distributor, Eastern Book Linkers.
     
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  37.  10
    Heinrich Dumoulin (1993). "Early Chinese Zen Reexamined: A Supplement to" Zen Buddhism: A History". Japanese Journal of Religious Studies 20 (1):31-53.
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  38.  8
    Mohr Michel (1994). Zen Buddhism During the Tokugawa Period. Japanese Journal of Religious Studies 21:4.
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  39.  10
    Douglas K. Mikkelson (2005). Aquinas and Dogen on Entrance Into the Religious Life. Buddhist-Christian Studies 25 (1):109-121.
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  40.  5
    Stephen Addiss (2001). Book Review: Joseph D. Parker, Zen Buddhist Landscape Arts of Early Muromachi Japan (1336-1573). [REVIEW] Japanese Journal of Religious Studies 28 (1-2):184-186.
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  41.  8
    Kawahashi Noriko (1995). Jizoku in Sōtō Zen Buddhism: An Ambiguous Category. Japanese Journal of Religious Studies 22 (1-2):161-183.
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  42.  4
    Michel Mohr (2006). Book Review: Duncan Ryūken Williams, the Other Side of Zen: A Social History of Sōtō Zen: Buddhism in Tokugawa Japan. [REVIEW] Japanese Journal of Religious Studies 33 (1):175-178.
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  43.  5
    Brian Bocking (1979). Toshihiko Izutsu. Towards a Philosophy of Zen Buddhism. Pp. 260. £6.50. [REVIEW] Religious Studies 15 (1):133.
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  44.  3
    Duncan Ryfiken Williams (2000). 2000 Representations of Zen: A Social and Institutional History of Soto Zen Buddhism in Edo Japan. Ph. D. Dissertation, Harvard University. Duncan Ryiken Williams Trinity College. [REVIEW] Japanese Journal of Religious Studies 28:1-2.
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  45.  3
    Michel Mohr (1994). Zen Buddhism During the Tokugawa Period: The Challenge to Go Beyond Sectarian Consciousness. Japanese Journal of Religious Studies 21 (4):341-372.
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  46. Noriko Kawahashi (1995). Jizoku in Sōtō Zen Buddhism: An Ambiguous Category. Japanese Journal of Religious Studies 22 (1-2).
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  47. John Keenan (1998). Review Of: Robert Magliola, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture; and “A Response,”. [REVIEW] Japanese Journal of Religious Studies 25 (3-4):392-396.
     
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  48. Paul Swanson (1996). Review Of: International Research Institute for Zen Buddhism, ZenBase CD 1; Taishō Shinshū Daizōkyō Kankōkai, CD-ROM-Ban, Taishō Shinshū Daizōkyō Dai-Nijūgo-Kan, Shakukyōron-Bu Jō. [REVIEW] Japanese Journal of Religious Studies 23 (1-2):214-215.
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  49.  19
    François Laruelle (2012). The End Times of Philosophy. Continent 2 (3):160-166.
    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 dead (...)
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  50. Peggy Morgan & Clive Lawton (2007). Ethical Issues in Six Religious Traditions. Columbia University Press.
    A new edition of this bestseller, the only book to cover this range of ethical issues with attention both to the roundedness and individual integrity of each religious tradition and to focused issues which are of contemporary interest. The format of the book has not changed. It provides for parallel study of the values held by different communities, exploring the ethical foundations of Hinduism, Buddhism, Sikhism, Judaism, Christianity, and Islam. Each section introduces a different religion and sets the (...)
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