Search results for 'Suffering Buddhism' (try it on Scholar)

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  1. P. J. Saher (1977). The Conquest of Suffering: An Enlarged Anthology of George Grimm's Works on Buddhist Philosophy and Metaphysics. Motilal Banarsidass.score: 66.0
     
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  2. Nalini Bhushan (2008). Toward an Anatomy of Mourning: Discipline, Devotion and Liberation in a Freudian-Buddhist Framework. Sophia 47 (1):57-69.score: 45.0
    In this essay I first articulate what I take to be an influential and for the most part persuasive model in the western psychoanalytic tradition that is a response to tragic loss, namely, the one that we find in Freud’s little essay entitled ‘Mourning and Melancholia’ (1917). I then use a well-known Buddhist folk tale about the plight of a young woman named Kisagotami to underscore central elements from Buddhist psychology on the subject of suffering that is a consequence (...)
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  3. John Peacock (2008). Suffering in Mind: The Aetiology of Suffering in Early Buddhism. Contemporary Buddhism 9 (2):209-226.score: 39.0
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  4. John Holder (2007). A Suffering (but Not Irreparable) Nature: Environmental Ethics From the Perspective of Early Buddhism. Contemporary Buddhism 8 (2):113-130.score: 39.0
  5. Paul O. Ingram (2006). Martin Luther and Buddhism: The Aesthetics of Suffering (Review). Buddhist-Christian Studies 26 (1):235-237.score: 39.0
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  6. James Low (2000). The Structures of Suffering: Tibetan Buddhist and Cognitive Analytic Approaches. In Gay Watson, Stephen Batchelor & Guy Claxton (eds.), The Psychology of Awakening: Buddhism, Science, and Our Day-to-Day Lives. Samuel Weiser. 250--270.score: 39.0
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  7. Ronald Y. Nakasone (1993). Suffering and Healing: An Interpretation of the Buddhist Doctrine of the Four Noble Truths. [REVIEW] Journal of Medical Humanities 14 (2):81-87.score: 39.0
    The Buddha's method of spiritual release is crystallized in the Four Noble Truths. The Four Truths profile the condition of an individual's life. It explains the cause of suffering, the means through which an individual residing in a transient world can extract oneself from samsara and propel oneself into an abiding spiritual reality or nirvana. This four stage method parallels the principles of diagnosis, etiology, recovery or health, and therapeutics, which are employed by physicians in their clinical practice. This (...)
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  8. Mv Ramkumar Ratnam (2005). Self and Suffering in Early Buddhism. In G. Kamalakar & M. Veerender (eds.), Buddhism: Art, Architecture, Literature & Philosophy. Sharada Pub. House. 315.score: 39.0
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  9. Judith Simmer-Brown (forthcoming). Suffering and Social Justice: A Buddhist Response to the Gospel of Luke. Buddhist-Christian Studies.score: 39.0
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  10. Father Ryan Thomas (2003). Catholic and Buddhist Monastics Focus on Suffering. Buddhist-Christian Studies 23 (1):143-145.score: 39.0
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  11. Father Ryan Thomas (2005). Gethsemani II: Catholic and Buddhist Monastics Focus on Suffering. Buddhist-Christian Studies 24 (1):249-251.score: 39.0
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  12. David J. Kalupahana (1977). The Notion of Suffering in Early Buddhism Compared with Some Reflections of Early Wittgenstein. Philosophy East and West 27 (4):423-431.score: 36.0
  13. Hervé Barreau (2001). The Meaning of Suffering in Buddhism and Christianity. In. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 195--201.score: 36.0
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  14. Lynette Boling (2005). Professor Ferraiolo Philosophy 6 30 Nov. 2005 Buddhism: A Way to End Suffering. Philosophy 6:30.score: 36.0
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  15. Stephen Harris (2010). Antifoundationalism and the Commitment to Reducing Suffering in Rorty and Madhyamaka Buddhism. Contemporary Pragmatism 7 (2):71-89.score: 36.0
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  16. Nathan Katz (1983). Buddhism and Marxism on Alienation and Suffering. Indian Philosophical Quarterly 10:255-261.score: 36.0
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  17. Philip A. Mellor (1991). Self and Suffering: Deconstruction and Reflexive Definition in Buddhism and Christianity. Religious Studies 27 (1):49 - 63.score: 36.0
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  18. O. Moad (2004). Dukkha, Inaction and Nirvana: Suffering, Weariness and Death? A Look at Nietzsche's Criticisms of Buddhist Philosophy. The Philosopher 92 (1).score: 36.0
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  19. Ashok Vohra (2012). The Notion of Suffering in Buddhism and Marxism. Dialectics and Humanism 10 (4):97-101.score: 36.0
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  20. Eilís Ward (2013). Human Suffering and the Quest for Cosmopolitan Solidarity: A Buddhist Perspective. Journal of International Political Theory 9 (2):136-154.score: 36.0
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  21. Sheridan Hough (2012). Would Sartre Have Suffered From Nausea If He Had Understood the Buddhist No-Self Doctrine? Contemporary Buddhism 13 (1):99-112.score: 27.0
    The central character in Sartre's 1938 novel La Nausée, Antoine Roquentin, has lost his sense of things, and now the world appears to him as utterly unstable. Roquentin suffers from what he calls ?nausea,? a condition caused by an ontological intuition that the self, as well as the world through which that ?self? moves, lacks a substantial nature. The novel portrays Sartre's own philosophical account of the self in La transcendence de l'égo. Here Sartre argues that Husserl's account of consciousness (...)
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  22. Tuck Wai Chan & Desley Hegney (2012). Buddhism and Medical Futility. Journal of Bioethical Inquiry 9 (4):433-438.score: 27.0
    Religious faith and medicine combine harmoniously in Buddhist views, each in its own way helping Buddhists enjoy a more fruitful existence. Health care providers need to understand the spiritual needs of patients in order to provide better care, especially for the terminally ill. Using a recently reported case to guide the reader, this paper examines the issue of medical futility from a Buddhist perspective. Important concepts discussed include compassion, suffering, and the significance of the mind. Compassion from a health (...)
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  23. Antoine Panaioti (2012). Nietzsche and Buddhist Philosophy. Cambridge University Press.score: 27.0
    Machine generated contents note: Introduction; Part I. Nihilism and Buddhism: 1. Nietzsche as Buddha; 2. Nietzsche as anti-Buddha; Part II. Suffering: 3. Amor Fati and the affirmation of suffering; 4. Nirvana and the cessation of suffering; Part III. Compassion: 5. Overcoming compassion; 6. Cultivating compassion; Conclusion: toward a new response to the challenge of nihilism.
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  24. Christopher Moreman (2008). A Modern Meditation on Death: Identifying Buddhist Teachings in George A. Romero's Night of the Living Dead. Contemporary Buddhism 9 (2):151-165.score: 24.0
    A confluence of increasing interest in popular culture as a source for religious inspiration and the growing interest, both popular and scholarly, in zombie-fiction bring together several possibilities for scholarship in the context of religious studies. This paper will present one aspect of the zombie-craze in the light of Buddhist philosophy. The Buddha taught that the illusion of self-ish-ness, and resulting attachments, are the greatest hurdles to achieving nibbana. Through meditating on the decomposing corpse, Buddhists may come to realize the (...)
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  25. Donna M. Giancola, Buddhist Doctrines of Identity and Impermanence in the Western Mind.score: 24.0
    In Buddhism the idea of a transcendental or eternal self is denied as non-substantial and impermanent: a non-verifiable metaphysical entity that leads to grasping, craving and suffering. Buddhism posits that things continually change, are continually reducible and recyclable, and that no inherent existence or metaphysical “self” exists but rather a series of aggregates give rise to the experience so that consciousness itself is causally conditioned. As applied to the notion of no- self the one who is reborn (...)
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  26. Michael Slott (2011). Can You Be a Buddhist and a Marxist? Contemporary Buddhism 12 (2):347-363.score: 24.0
    Both Buddhism and Marxism have strengths and weaknesses in helping us to understand human experiences and social problems. Rather than trying to create a synthesis of the two perspectives, I attempt to discern the elements in each which can help us experience better lives and be more effective political activists. Buddhism identifies those understandings and practices which lead to greater happiness and less suffering in response to existential challenges that we all must face as mortal human beings, (...)
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  27. Gerald Dōkō Virtbauer (2010). Dimensions of Intersubjectivity in Mahayana-Buddhism and Relational Psychoanalysis. Contemporary Buddhism 11 (1):85-102.score: 24.0
    Buddhism has become one of the main dialogue partners for different psychotherapeutic approaches. As a psychological ethical system, it offers structural elements that are compatible with psychotherapeutic theory and practice. A main concept in Mah?y?na-Buddhism and postmodern psychoanalysis is intersubjectivity. In relational psychoanalysis the individual is analysed within a matrix of relationships that turn out to be the central power in her/his psychological development. By realising why one has become the present individual and how personal development is connected (...)
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  28. Pinit Ratanakul (1988). Bioethics in Thailand: The Struggle for Buddhist Solutions. Journal of Medicine and Philosophy 13 (3):301-312.score: 24.0
    The Thai concern for bioethics has been stimulated by the departure of Thai medicine from its long tradition through the introduction of Western medical models. Bioethics is now being taught to Thai medical students emphasizing moral insights and principles found within Thai culture. These are to a large extent Buddhist themes. Veracity is always a duty for people in general and medical personnel in particular. Falsehoods and deception cannot be morally justified simply on the grounds that we think it is (...)
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  29. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.score: 21.0
    Abstract. Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality (...)
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  30. Christian Lindtner (1999). From Brahmanism to Buddhism. Asian Philosophy 9 (1):5 – 37.score: 21.0
    It is argued that early (canonical) Buddhism to a very considerable extent can and should be seen as reformed Brahmanism. Speculations about cosmogony in Buddhist s tras can be traced back to Vedic sources, above all R gveda 10.129 & 10.90—two hymns that play a similar fundamental role in the early Upanisads. Like the immortal and unmanifest Brahman and the mortal and manifest Brahm , the Buddha, as a mythological Bhagavat, also had two forms (or bodies). In his (...)
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  31. Deane Curtin (1996). A State of Mind Like Water: Ecosophy T and the Buddhist Traditions. Inquiry 39 (2):239 – 253.score: 21.0
    Arne Naess has come under many influences, most notably Gandhi and Spinoza. The Buddhist influence on his work, though less pervasive, provides the most direct account of key deep ecological concepts such as Self?realization and intrinsic value. I read Ecosophy T as a rigorously phenomenological branch of Deep Ecology. like early Buddhism, Naess responds to the human suffering that causes environmental destruction by challenging us to return to the reality of lived experience. This Buddhist reading clarifies, but it (...)
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  32. M. T. Kapstein (2005). The Buddhist Refusal of Theism. Diogenes 52 (1):61-65.score: 21.0
    Early Buddhism was not interested in questions about existence and the nature of God, considering these unimportant in relation to the question of the release from earthly suffering which is at the heart of Buddhist soteriology. Later Buddhist thought considered theism incompatible with Buddhist doctrine, but at the same time Buddhism developed a dimension of devotion that resembled theistic faith. Conscious of their different religious heritage, Buddhist thinkers in more recent times have nevertheless embraced dialogue with monotheistic (...)
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  33. R. K. Payne (1987). The Theory of Meaning in Buddhist Logicians: The Historical and Intellectual Context of Apoha. [REVIEW] Journal of Indian Philosophy 15 (3):261-284.score: 21.0
    These supporting concepts enable us to much more adequately understand the meaning of apoha. First, a sharp distinction is drawn between the real and the conceptual; the real is particular, unique, momentary and the basis of perception, while the conceptual is universal, general, only supposedly objective and the basis of language. Second, the complex nature of negation discloses the kind of negation meant by apoha. Negation by implication is seen as disclosing the necessary relation between simple affirmations and simple negations. (...)
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  34. David Burton (2002). Knowledge and Liberation: Philosophical Ruminations on a Buddhist Conundrum. Philosophy East and West 52 (3):326-345.score: 21.0
    A philosophical analysis is offered of the relationship between knowledge and liberation in Buddhism. Buddhists often consider the knowledge of impermanence as a key to liberation from craving, attachment, and hence suffering. However, it can be objected that one may know that things are impermanent and yet still be subject to craving and attachment. In the face of this objection, critical consideration is given to five ways in which one might preserve the claim that a knowledge of things (...)
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  35. David F. Burton (2002). Knowledge and Liberation: Philosophical Ruminations on a Buddhist Conundrum. Philosophy East and West 52 (3):326 - 345.score: 21.0
    A philosophical analysis is offered of the relationship between knowledge and liberation in Buddhism. Buddhists often consider the knowledge of impermanence as a key to liberation from craving, attachment, and hence suffering. However, it can be objected that one may know that things are impermanent and yet still be subject to craving and attachment. In the face of this objection, critical consideration is given to five ways in which one might preserve the claim that a knowledge of things (...)
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  36. Ron Epstein, Buddhism and Measure H: Banning the Growing and Raising of Genetically Modified Organisms in Mendocino County.score: 21.0
    I would like to thank the Sangha for inviting me to speak with you tonight. Some of you may be wondering what Measure H has to do with the Buddhadharma and why we are taking time during the period for sutra lectures to discuss it. I think it's very important to remember that all dharmas are Buddhadharmas, and that the Venerable Master Hua taught us that we have a responsibility towards the country in which we are living. (...) This is one of the few places in the world where we can freely practice Buddhism without interference or oppression from the government. This is a democratic country in which the principle of freedom of religion is practiced. In order to protect freedom of religion and to maintain the democracy in this country, all the people in the country, including us-both lay Buddhists and monastic Buddhists-must act responsibly. If you are a citizen, you have the responsibility to vote intelligently. If you are a teacher, you have a responsibility to teach the students how to be knowledgeable and responsible citizens of this country. And if you are student, you should learn what it means to be a responsible citizen. And if you are in none of those categories, you still have a responsibility to do whatever you can to lessen the suffering of all the sentient beings in this country. That is why it is important that you understand about Measure H and its relationship to the Buddhadharma. (shrink)
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  37. Kate Crosby (2008). Kamma, Social Collapse or Geophysics? Interpretations of Suffering Among Sri Lankan Buddhists in the Immediate Aftermath of the 2004 Asian Tsunami. Contemporary Buddhism 9 (1):53-76.score: 21.0
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  38. Simon P. James (2006). Buddhism and the Ethics of Species Conservation. Environmental Values 15 (1):85 - 97.score: 21.0
    Efforts to conserve endangered species of animal are, in some important respects, at odds with Buddhist ethics. On the one hand, being abstract entities, species cannot suffer, and so cannot be proper objects of compassion or similar moral virtues. On the other, Buddhist commitments to equanimity tend to militate against the idea that the individual members of endangered species have greater value than those of less-threatened ones. This paper suggests that the contribution of Buddhism to the issue of species (...)
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  39. Wei-Tau Lee, James A. Blumenthal & I. I. Funk (2013). A Buddhist Perspective on Industrial Engineering and the Design of Work. Science and Engineering Ethics:1-19.score: 21.0
    The modern way of life is highly dependent upon the production of goods by industrial organizations that are in turn dependent upon their workers for their ongoing operations. Even though more than a century has passed since the dawn of the industrial revolution, many dangerous aspects of work, both physical and mental, remain in the workplace today. Using Buddhist philosophical principles, this paper suggests that although many sources of the problem reside within the larger society, the industrial engineer is still (...)
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  40. P. Bilimoria & Mohanty (eds.) (2003). Relativism, Suffering and Beyond: Essays in Memory of Bimal K. Matilal. OUP India.score: 21.0
    In this collection of essays in memory of Professor Bimal K. Matilal, an international body of scholars discuss Vedanta, Nyaya and Buddhism; thematically they deal with problems of relativism, evil, suffering, emotions and value judgement.
     
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  41. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.score: 21.0
    As a specific domain of inquiry, “Buddhist epistemology” (sometimes designated in the specialist literature by the Sanskrit neologism pramāṇavāda, or the “theory of reliable sources of knowledge”) stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct experience---which the (...)
     
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  42. Toji Kamata (2008). A Study of Relationship Between Shinto and Japanese Buddhism. Proceedings of the Xxii World Congress of Philosophy 6:113-118.score: 21.0
    In complete distinction to the world or universal religions like Christianity and Buddhism, Shinto is an ethnic religion that has grown out of the history and culture of the Japanese people. Shinto is a way of prayer and festivals that arose from a feeling of awe and reverence towards those entities the Japanese feared and respected as "KAMA (gods, divinities)", whereas Buddhism is a system of belief and practice leading to realization and the attainment of Buddhahood. We can (...)
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  43. Bimal Krishna Matilal, Jitendranath Mohanty & Purusottama Bilimoria (eds.) (1997). Relativism, Suffering, and Beyond: Essays in Memory of Bimal K. Matilal. Oxford University Press.score: 21.0
    The essays in this collection were written by an international body of scholars in memory of Professor Bimal K. Matilal. They discuss Vedanta, Nyaya, and Buddhism; thematically they deal with problems of relativism, evil, suffering, emotions, and value judgement.
     
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  44. Lucinda Peach (2008). Buddhist Perspectives on Positive Peace. Proceedings of the Xxii World Congress of Philosophy 50:585-591.score: 21.0
    The so-called “war on terror” launched by the United States following 9/11 is only the latest in an ongoing strategy of responding to conflict around the world with military violence and armed force. These interventions appear to be premised on a belief that there is no alternative to using violence and armed force to resolve conflicts because human beings have fixed and unchanging identities which are either “with us or against us,” “friends or enemies,” “good or evil.” In contrast, despite (...)
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  45. Debika Saha (2008). Early Buddhist Thought and Post-Modernism. Proceedings of the Xxii World Congress of Philosophy 8:237-244.score: 21.0
    Buddhism traces its origin to the teachings of the historical figure of Gautama, the Buddha. Buddhist system addresses perennial human concerns and articulates profound insights into human nature and thus provides a practical context against the back ground of which it is possible to unravel the meaning of lives. Different branches of this school developed various scriptural traditions. Among them early Buddhist thought branched out into diversity of orders, schools of thought and teaching lineages. Wisdom and compassion are the (...)
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  46. James Giles (1993). The No-Self Theory: Hume, Buddhism, and Personal Identity. Philosophy East and West 43 (2):175-200.score: 18.0
    The problem of personal identity is often said to be one of accounting for what it is that gives persons their identity over time. However, once the problem has been construed in these terms, it is plain that too much has already been assumed. For what has been assumed is just that persons do have an identity. A new interpretation of Hume's no-self theory is put forward by arguing for an eliminative rather than a reductive view of personal identity, and (...)
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  47. Peter Harvey & Mark Siderits (2004). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Journal of Chinese Philosophy 31 (3):405–409.score: 18.0
    This systematic introduction to Buddhist ethics is aimed at anyone interested in Buddhism, including students, scholars and general readers. Peter Harvey is the author of the acclaimed Introduction to Buddhism (Cambridge, 1990), and his new book is written in a clear style, assuming no prior knowledge. At the same time it develops a careful, probing analysis of the nature and practical dynamics of Buddhist ethics in both its unifying themes and in the particularities of different Buddhist traditions. The (...)
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  48. Matthew MacKenzie (2010). Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. [REVIEW] Phenomenology and the Cognitive Sciences 9 (1):75-99.score: 18.0
    In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind (...)
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  49. Peter Carruthers (2004). Suffering Without Subjectivity. Philosophical Studies 121 (2):99-125.score: 18.0
    This paper argues that it is possible for suffering to occur in the absence of phenomenal consciousness – in the absence of a certain sort of experiential subjectivity, that is. (Phenomenal consciousness is the property that some mental states possess, when it is like something to undergo them, or when they have subjective feels, or possess qualia.) So even if theories of phenomenal consciousness that would withhold such consciousness from most species of non-human animal are correct, this neednt mean (...)
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  50. Brooke Alan Trisel (2012). How Best to Prevent Future Persons From Suffering: A Reply to Benatar. South African Journal of Philosophy 31 (1):79-93.score: 18.0
    David Benatar claims that everyone was seriously harmed by coming into existence. To spare future persons from this suffering, we should cease having children, Benatar argues, with the result that humanity would gradually go extinct. Benatar’s claim of universal serious harm is baseless. Each year, an estimated 94% of children born throughout the world do not have a serious birth defect. Furthermore, studies show that most people do not experience chronic pain. Although nearly everyone experiences acute pain and discomforts, (...)
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