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

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  1. Minoru Kiyota (1983/1982). Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (an Exposition Based Upon the Mah⁻Avairocana-S⁻Utra, Bodhicitta-Ś⁻Astra and Sokushin-J⁻Obutsu-Gi). South Asian Area Center, University of Wisconsin-Madison.score: 66.0
     
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  2. Elias Capriles (2008). Hegel's Inversion of the Tantric Buddhist, Bönpo and Stoic View of History. Proceedings of the Xxii World Congress of Philosophy 8:39-45.score: 60.0
    Hegel inverted the Tantric Buddhist, Bönpo and Stoic view of human spiritual and social evolution by presenting it as a progressive perfecting rather than as a progressive degeneration impelled by the gradual development of the basic human delusion called avidya (unawareness). Since he cancelled the crucial map /territory distinction, he had to explain change in nature as the negation of the immediately preceding state, and since he wanted spiritual and social evolution to be a process of perfecting, he had (...)
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  3. Ann Gleig (2013). From Theravada to Tantra: The Making of an American Tantric Buddhism? Contemporary Buddhism 14 (2):221-238.score: 48.0
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  4. Jeffrey Hopkins (1990). Tantric Buddhism, Degeneration or Enhancement: The Viewpoint of a Tibetan Tradition. Buddhist-Christian Studies 10:87-96.score: 48.0
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  5. Ronald M. Davidson (2009). Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī. [REVIEW] Journal of Indian Philosophy 37 (2):97-147.score: 45.0
    The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic (...)
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  6. Saso Michael (1987). Kuden: The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 1412:3.score: 45.0
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  7. Michael Saso (1987). " Kuden": The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 14 (2/3):235-246.score: 45.0
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  8. Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.score: 42.0
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...)
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  9. Lalan Prasad Singh (2010). Buddhist Tantra: A Philosophical Reflection and Religious Investigation. Concept Pub. Co..score: 42.0
    ... Introduction to Buddhist Tantra Tantra forms the esoteric basis of all major religions. It stands for the awakening of dormant divinity. It is a mystic technique to invoke the spirituality of man and woman.
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  10. Rita M. Gross (2005). Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual (Review). Buddhist-Christian Studies 25 (1):174-176.score: 39.0
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  11. Suniti Kumar Pathak, Ramaranjan Mukherji & Buddhadev Bhattacharya (eds.) (2009). Dimensions of Buddhism and Jainism: Professor Suniti Kumar Pathak Felicitation Volume. Sanskrit Book Depot.score: 39.0
     
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  12. Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.score: 36.0
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  13. Dpal-Khaṅ Ṅag-Dbaṅ-Chos-Kyi-Rgya-Mtsho (2011). Dus Gsum Gyi Rgyal Ba Sras Daṅ Bcas Paʼi Bstan Pa Mthaʼ Dag Daṅ Khyad Par Rdo Rje ʼchan Karma-Paʼi Dgoṅs Pa Gsal Bar Byed Paʼi Bstan Bcos Thar Paʼi Lam Chen Bgrod Paʼi Śiṅ Rta Źes Bya Ba Bźugs So. [REVIEW] Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.score: 30.0
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  14. Ṅag-Dbaṅ-Dpal-Ldan (2009). Khutagt Manzushriĭn Aldryg U̇nėkhėėr Ȯgu̇u̇lėkhu̇ĭn Zu̇rkhėn Utgyn Khuraanguĭ T͡sagaan Li͡ankhuan I͡aruu U̇gs Khėmėėgdėkh. Admon.score: 30.0
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  15. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.score: 30.0
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  16. Jean M. Rivière (1998). Tantrik Yoga: Hindu and Tibetan. Distributed by Pilgrims Book House.score: 30.0
     
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  17. Ram Swarup (2000). Meditations: Yogas, Gods, Religions. Voice of India.score: 30.0
     
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  18. Yaroslav Komarovski (2006). Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence. [REVIEW] Journal of Indian Philosophy 34 (6):521-570.score: 24.0
    The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag).
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  19. 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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  20. 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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  21. 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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  22. Gus Koehler, Radiance of Time.score: 18.0
    For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate (basal clear light) is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional (...)
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  23. 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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  24. 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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  25. Michael Kurak (2003). The Relevance of the Buddhist Theory of Dependent Co-Origination to Cognitive Science. Brain and Mind 4 (3):341-351.score: 18.0
    The canonical Buddhist account of the cognitive processes underlying our experience of the world prefigures recent developments in neuroscience. The developments in question are centered on two main trends in neuroscience research and thinking. The first of these involves the idea that our everyday experience of ourselves and of the world consists in a series of discrete microstates. The second closely related notion is that affective structures and systems play critical roles in governing the formation of such states. Both of (...)
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  26. Mark Siderits (2008). Paleo-Compatibilism and Buddhist Reductionism. Sophia 47 (1):29-42.score: 18.0
    Paleo-compatibilism is the view that the freedom required for moral responsibility is not incompatible with determinism about the factors relevant to moral assessment, since the claim that we are free and the claim that the psychophysical elements are causally determined are true in distinct and incommensurable ways. This is to be accounted for by appealing to the distinction between conventional truth and ultimate truth developed by Buddhist Reductionists. Paleo-compatibilists hold that the illusion of incompatibilism only arises when we illegitimately mix (...)
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  27. S. R. Bhatt (2000). Buddhist Epistemology. Greenwood Press.score: 18.0
    This volume provides a clear and exhaustive exposition of Buddhist epistemology and logic, based on the works of classical thinkers such as Vasubandhu, Dinnaga, ...
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  28. Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.score: 18.0
    This volume collects Jay Garfield's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield's translation of Fundamental Wisdom of the Middle Way (OUP, 1995), a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  29. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 18.0
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
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  30. Padmasiri De Silva (1998). Environmental Philosophy and Ethics in Buddhism. St. Martin's Press.score: 18.0
    This work introduces the reader to the central issues and theories in Western environmental ethics, and against this background develops a Buddhist environmental philosophy and ethics. Drawing material from original sources, there is a lucid exposition of Buddhist environmentalism, its ethics, economics and Buddhist perspectives for environmental education. The work is focused on a diagnosis of the contemporary environmental crisis and a Buddhist contribution for positive solutions. Replete with stories and illustrations from original Buddhist sources, it is both informative and (...)
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  31. Robert M. Ellis (2011). The Trouble with Buddhism. Lulu.com.score: 18.0
    This book is a philosophical critique of the Buddhist tradition (not a scholarly work about the Buddhist tradition), applying the standards of judgement developed in 'A Theory of Moral Objectivity'. It is argued that although the Buddhist tradition provides access to the insights of the Middle Way, many other aspects of Buddhist tradition are inconsistent with this central insight. The sources of justified belief in Buddhism, karma, conditionality, concepts of reality, monasticism and Buddhist ethics are all subjected to the (...)
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  32. Gregory Schopen (2010). On Incompetent Monks and Able Urbane Nuns in a Buddhist Monastic Code. Journal of Indian Philosophy 38 (2):107-131.score: 18.0
    Most modern scholars seem to assume that Buddhist monks in early India had a good knowledge of Buddhist doctrine and at least of basic Buddhist texts. But the compilers of the vinayas or monastic codes seem not to have shared this assumption. The examples presented here are drawn primarily from one vinaya , and show that the compilers put in place a whole series of rules to deal with situations in which monks were startlingly ignorant of both doctrine and text. (...)
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  33. H. Saddhatissa (1997). Buddhist Ethics. Wisdom.score: 18.0
    Analyzes, examines, and explains ethical concepts from a primarily Buddhist point of view.
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  34. Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.score: 18.0
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and (...)
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  35. Alex Wayman (1999). A Millennium of Buddhist Logic. Motilal Banarsidass Publishers.score: 18.0
    This is volume One of texts (from sanskrit and Tibetan sources) of the two planned volumes on Buddhist Ligic (the second volume to be on topics and opponents).
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  36. David Webster (2005). The Philosophy of Desire in the Buddhist Pali Canon. Routledgecurzon.score: 18.0
    David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi (view or opinion) is also provided, exploring the way in (...)
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  37. Charles Goodman (2009). Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics. Oxford University Press.score: 18.0
    Fundamental Buddhist teachings -- Main features of some western ethical theories -- Teravāda ethics as rule-consequentialism -- Mahāyāna ethics before Śāntideva and after -- Transcending ethics -- Buddhist ethics and the demands of consequentialism -- Buddhism on moral responsibility -- Punishment -- Objections and replies -- A Buddhist response to Kant.
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  38. Pragati Sahni (2008). Environmental Ethics in Buddhism: A Virtues Approach. Routledge.score: 18.0
    This work gives an innovative approach to the subject, which puts forward a distinctly Buddhist environmental ethics that is in harmony with traditional ...
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  39. Adrian Konik (2009). Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West. Brill.score: 18.0
    Through doing so, this book radically re-conceptualizes the role of Buddhism in the world today by linking Buddhist practice with acts of discursive ...
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  40. Shayne Clarke (2009). Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach. [REVIEW] Journal of Indian Philosophy 37 (4):311-330.score: 18.0
    It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic (...)
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  41. Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.score: 18.0
    I argue that three recent studies (Imagining the Life Course, by Nancy Eberhardt; Sensory Biographies, by Robert Desjarlais; and How to Behave, by Anne Hansen) advance the field of Buddhist Ethics in the direction of the empirical study of morality. I situate their work within a larger context of moral anthropology, that is, the study of human nature in its limits and capacities for moral agency. Each of these books offers a finely grained account of particular and local Buddhist ways (...)
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  42. David Gardiner (2008). Metaphor and Maṇḍala in Shingon Buddhist Theology. Sophia 47 (1):43-55.score: 18.0
    Buddhist maṇḍala that are made of colored sand or are painted on cloth have been well represented in Asian art circles in the West. Discussions of the role that they can play in stimulating religious contemplation or even as sacred icons charged with power have also appeared in English scholarship. The metaphorical meaning of the term maṇḍala, however, is less commonly referenced. This paper discusses how the founder of the Japanese school of Shingon Buddhism, the Buddhist monk Kūkai of (...)
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  43. Damien Keown (2005). Buddhist Ethics: A Very Short Introduction. Oxford University Press.score: 18.0
    The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater to this growing interest, but almost none devotes attention to the specifically ethical dimensions of the tradition. For various complex cultural and historical reasons, ethics has not received as much (...)
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  44. Robert G. Morrison (1997). Nietzsche and Buddhism: A Study in Nihilism and Ironic Affinities. Oxford University Press.score: 18.0
    Morrison offers an illuminating study of two linked traditions that have figured prominently in twentieth-century thought: Buddhism and the philosophy of Nietzsche. Nietzsche admired Buddhism, but saw it as a dangerously nihilistic religion; he forged his own affirmative philosophy in reaction against the nihilism that he feared would overwhelm Europe. Morrison shows that Nietzsche's influential view of Buddhism was mistaken, and that far from being nihilistic, it has notable and perhaps surprising affinities with Nietzsche's own project of (...)
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  45. Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press.score: 18.0
    In this clearly written undergraduate textbook, Stephen Laumakis explains the origin and development of Buddhist ideas and concepts, focusing on the philosophical ideas and arguments presented and defended by selected thinkers and sutras from various traditions. He starts with a sketch of the Buddha and the Dharma, and highlights the origins of Buddhism in India. He then considers specific details of the Dharma with special attention to Buddhist metaphysics and epistemology, and examines the development of Buddhism in China, (...)
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  46. Joan Marques (2010). Toward Greater Consciousness in the 21st Century Workplace: How Buddhist Practices Fit In. [REVIEW] Journal of Business Ethics 92 (2):211 - 225.score: 18.0
    The purpose of this study was to determine the applicability of Buddhist practices in today’s workplaces. The findings were supported by interviews with Buddhist masters and Buddhist business practitioners, as well as literature review, through phenomenological analysis. As a means of presenting the main reasons why Buddhist practices should be considered in contemporary workplaces, a SWOT analysis is presented. In this analysis, a number of strengths for using Buddhist practices in workplaces are listed such as pro-scientific, greater personal responsibility, and (...)
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  47. Peter Jilks (2008). Review of Mark Siderits, Buddhism as Philosophy. [REVIEW] Sophia 47 (1):79-82.score: 18.0
    Siderits’ book is a welcome contribution to the ongoing dialogue between Buddhism and Western analytic philosophy. It covers the three main areas of philosophical enquiry—metaphysics, ethics and epistemology. Although conceptually quite challenging in places, the information is always presented in a pedagogic, evolutionary and highly readable manner. There are occasional problems with Siderits’ approach of isolating Buddhism as philosophy from Buddhism as religion, particularly in his chapter on ethics, which cannot avoid being somewhat unbalanced, and possibly misrepresentational, (...)
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  48. Nalini Bhushan (2008). Toward an Anatomy of Mourning: Discipline, Devotion and Liberation in a Freudian-Buddhist Framework. Sophia 47 (1):57-69.score: 18.0
    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 of (...)
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  49. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.score: 18.0
    Simon P. James' Zen Buddhism and Environmental Ethics offers an engaging, sophisticated, and well-argued defence of the notion that Zen Buddhism has something positive to offer the environmental movement. James' goal is two-fold: first, dispel criticism that Zen (by virtue of its anti-philosophical stance) lacks an ethical program (because it shuns conventional morality), has no concern for the environment at large (because it adopts a thoroughly anthropocentric stance), and deprives living entities of any intrinsic worth (because it operates (...)
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  50. Newman Robert Glass (1995). Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought. Scholars Press.score: 18.0
    Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes (...)
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