Search results for 'Theravada Buddhism Doctrines' (try it on Scholar)

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  1. Leopold Ratnasekera (2006). The Theravāda Buddhist Understanding of Ethics: A Critical Appraisal of the Eight-Fold Path of Moral Perfection: A Study in Contrast with Thomistic Moral Perspectives. Pontificia Universitas Urbaniana, Facolta Di Filosofia.score: 306.0
  2. Indra Narain Singh (2002). Philosophy of Universal Flux in Theravada Buddhism. Vidyanidhi Prakashan.score: 306.0
  3. N. K. Bhagwat (2006). Buddhist Philosophy of the Theravāda. Bharatiya Kala Prakashan.score: 288.0
  4. Chandra B. Varma (1993). Buddhist Phenomenology: A Theravāda Perspective. Eastern Book Linkers.score: 288.0
     
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  5. Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.score: 258.0
    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 (...)
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  6. Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany (2004). The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. Xvi+ 175. Price Not Given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. Xi+ 154. [REVIEW] Philosophy East and West 54 (1):110-112.score: 240.0
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  7. Vyanjana (1992). Theravāda Buddhist Ethics with Special Reference to Visuddhimagga. Punthi Pustak.score: 210.0
  8. N. K. Bhagwat (1929). The Budhistic [Sic] Philosophy of the Theravada School, as Embodied in the Pali Abhidhamma. Patna, Patna University.score: 207.0
     
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  9. Saṅʻgahaka (2010). Paccuppanʻ Kamma Vāda Bhā Lai Bhayʻ Lai: Paccuppanʻ Kamma Vāda Buddha Bhāsā ʼa Maññʻ Khaṃ Dhammavihārī Muiʻ Prāʺ Guiṅʻʺ Ka Theravāda Buddha Bhāsā ʼa Poʻ Thaṅʻ Mraṅʻ Pro Krāʺ Reʺ Sāʺ Thāʺ Saññʻ Tuiʹ Kui Pranʻ Laññʻ R* Rhaṅʻʺ Laṅʻʺ Taṅʻ Pra Thāʺ Saññʻ. [REVIEW] Sāsanā Reʺ Ūʺ Cīʺ Ṭhāna, Sāsanā Reʺ Vaṅʻ Krīʺ Ṭhāna.score: 207.0
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  10. V. V. S. Saibaba (2003). Facets of Buddhist Philosophy: Theravada and Mahayana. Dept. Of Philosophy & Religious Studies, Andhra Univ..score: 192.0
     
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  11. Ṭhānissaro (2008). Into the Stream: A Study Guide on the First Stage of Awakening. S.N..score: 180.0
     
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  12. Natphoptham Thananmēthākō̜n (2009). Thā Rū-- (Kū)-- Tham Pai Nān Lǣo. Samnakphim ʻamarin Thamma.score: 180.0
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  13. Donald W. Mitchell (1969). The No-Self Doctrine in Theravāda Buddhism. International Philosophical Quarterly 9 (2):248-260.score: 143.0
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  14. Jacquetta Gomes (2004). The Development and Use of the Eight Precepts for Lay Practitioners, Upāsakas and Upāsikās in Theravāda Buddhism in the West. Contemporary Buddhism 5 (1):47-63.score: 118.0
    (2004). The development and use of the eight precepts for lay practitioners, Upāsakas and Upāsikās in Theravāda Buddhism in the West. Contemporary Buddhism: Vol. 5, No. 1, pp. 47-63.
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  15. Jeffrey Samuels (1997). The Bodhisattva Ideal in Theravāda Buddhist Theory and Practice: A Reevaluation of the Bodhisattva-Śrāvaka Opposition. Philosophy East and West 47 (3):399-415.score: 112.0
    By illustrating the presence and scope of the bodhisattva ideal in Theravāda Buddhist theory and practice, this article shows that some of the distinctions used to separate Mahāyāna Buddhism from Hīnayāna Buddhism are problematic, and, in particular, calls into question the commonly held theoretical model that postulates that the goal of Mahāyāna practitioners is to become buddhas by following the path of the bodhisattva (bodhisattva-yāna), whereas the goal of Hīnayāna practitioners is to become arahants by following the path (...)
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  16. Charles Hallisey & Anne Hansen (1996). Narrative, Sub-Ethics, and the Moral Life: Some Evidence From Theravāda Buddhism. Journal of Religious Ethics 24 (2):305 - 327.score: 112.0
    The intent of this article is to explore the extent to which we can apply to Buddhist ethics Martha Nussbaum's statement that "[l]iterary form is not separable from philosophical content, but is itself, a part of content - an integral part, then, of the search for and the statement of truth" (Nussbaum 1990, 3). We explore the transformative impact that narratives can have on moral life, using examples from the story literature of Theravāda Buddhist traditions in Sri Lanka and Southeast (...)
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  17. Steven Piker (1993). Theravada Buddhism and Catholicism: A Social Historical Perspective on Religious Change, with Special Reference Tocentesimus Annus. [REVIEW] Journal of Business Ethics 12 (12):965 - 973.score: 112.0
    Centesimus Annus raises the issue of the relationship of religion to practical conduct. This paper constructs the issue; illustrates the construction with materials from Theravada Buddhist cultures; and applies the construction toCentesimus Annus. This is an exercise in social history.
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  18. Donna M. Giancola, Buddhist Doctrines of Identity and Impermanence in the Western Mind.score: 97.3
    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 and (...)
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  19. Richard Gilpin (2008). The Use of Theravada Buddhist Practices and Perspectives in Mindfulness-Based Cognitive Therapy. Contemporary Buddhism 9 (2):227-251.score: 96.0
    This study explores and assesses the nature and practice of Mindfulness-Based Cognitive Therapy (MBCT) from the perspective of Therav?da Buddhism. It is particularly concerned with how both models of training understand and apply ?mindfulness?. The approach here is, firstly, to examine how the Therav?da understands and employs mindfulness and, secondly, to explore, and more accurately contextualize, the work of MBCT. The evaluation of MBCT in terms of the Therav?da suggests the former has both a strong affinity with, as well (...)
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  20. Winston L. King (1964). In the Hope of Nibbana; an Essay on Theravada Buddhist Ethics. Lasalle, Ill.,Open Court.score: 96.0
  21. E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..score: 90.0
    The understanding of this spiritual movement is an important key to the understanding of the contemporary Japanese state of mind, and The Buddhist Sects of ...
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  22. Amanda T. Kautz (1990). Peace Pilgrim: An American Parallel to a Buddhist Path M. Norman; Comparison with Theravada Buddhism. Buddhist-Christian Studies 10:165-172.score: 90.0
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  23. Terry C. Muck (2008). Theravada Buddhism and The British Encounter: Religious, Missionary, and Colonial Experience in Nineteenth Century Sri Lanka (Review). Buddhist-Christian Studies 28 (1):188-191.score: 90.0
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  24. G. P. Malalasekera (1964). The Status of the Individual in Theravāda Buddhism. Philosophy East and West 14 (2):145-156.score: 84.0
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  25. Steve Odin (2011). Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand (Review). Philosophy East and West 61 (1):221-231.score: 84.0
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  26. Donald W. Mitchell (1971). Analysis in Theravāda Buddhism. Philosophy East and West 21 (1):23-31.score: 84.0
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  27. Mervyn Sprung (1966). In the Hope of Nibbana: An Essay in Theravada Buddhist Ethics. By Winston L. King, Lasalle, III., Open Court, 1964, Pp. Viii, 298, $6.00. [REVIEW] Dialogue 5 (03):464-465.score: 84.0
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  28. Sallie B. King (2002). From Is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto. Journal of Religious Ethics 30 (2):275 - 293.score: 84.0
    The contemporary Thai Theravada Buddhist monks Buddhadasa Bhikkhu and Phra Prayyudh Payutto espouse a version of natural law thinking in which the norms of good behavior derive from the nature of the world, specifically its features of conditionality, causality, karma and interdependence. An ethic which stresses non-egoic harmony is the result. This paper (1) develops the notion of natural law in their thinking and (2) critically evaluates these ideas as a foundation for ethical thought, specifically asking whether such ideas (...)
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  29. Goran Kardas (2013). Patisambhidamagga as an Early Exegetical Work of Theravada Buddhism. Filozofska Istrazivanja 33 (1):139-150.score: 84.0
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  30. Trevor Ling (1962). The Social Dimension of Theravada Buddhism in Burma. Hibbert Journal 60:314-322.score: 84.0
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  31. P. D. Premasiri (1989). Ethics of the Theravada Buddhist Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.score: 84.0
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  32. Ninian Smart (1995). Theravāda Buddhism and the Definition of Religion. Sophia 34 (1):161-166.score: 84.0
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  33. Asanga Tilakaratne, James W. Heisig, Timothy W. Richardson, Mee-Jeong Park, Sang-Suk Oh, Joowon Suh, Mary Shin Kim, Young-Mee Cho, Hyo-Sang Lee & Carol Schulz (2013). Theravada Buddhism: The View of the Elders. Philosophy East and West 63 (2).score: 84.0
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  34. Peter Harvey (2000). The Mind and its Development in Theravāda Buddhism. Communication and Cognition. Monographies 33 (1-2):65-81.score: 84.0
     
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  35. Arthur Ledoux (1996). On the Complementary Core Paradoxes of Effort and Grace in Theravada Buddhism and Christianity. In Ninian Smart & B. Srinivasa Murthy (eds.), East-West Encounters in Philosophy and Religion. Long Beach Publications.score: 84.0
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  36. G. P. Malalasekera (1968). The Status of the Individual in Theravada Buddhist Philosophy. In Charles Alexander Moore (ed.), The Status of the Individual in East and West. Honolulu, University of Hawaii Press.score: 84.0
     
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  37. Krishna Del Toso (2008). The Role of Puñña and Kusala in the Dialectic of the Twofold Right Vision and the Temporary Integration of Eternalism in the Path Towards Spiritual Emancipation According to the Pāli Nikāyas. Esercizi Filosofici 3:32-58.score: 81.3
    Abstract: This article shows how in the Pāli Nikāyas, after having defined Eternalism and Nihilism as two opposed positions, Gotama makes a dialectical use of Eternalism as means to eliminate Nihilism, upheld to be the worst point of view because of its denial of kammic maturation in terms of puñña and pāpa. Assuming, from an Eternalist perspective, that actions have effects also beyond the present life, Gotama underlines the necessity of betting on the validity of moral kammic retribution. Having thus (...)
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  38. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 80.0
    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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  39. H. Saddhatissa (1997). Buddhist Ethics. Wisdom.score: 80.0
    Analyzes, examines, and explains ethical concepts from a primarily Buddhist point of view.
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  40. David Webster (2005). The Philosophy of Desire in the Buddhist Pali Canon. Routledgecurzon.score: 80.0
    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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  41. Robert G. Morrison (1997). Nietzsche and Buddhism: A Study in Nihilism and Ironic Affinities. Oxford University Press.score: 80.0
    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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  42. Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.score: 80.0
    1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...
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  43. Winston L. King (2001). In the Hope of Nibb⁻Ana: The Ethics of Therav⁻Ada Buddhism. Pariyatti Press.score: 80.0
    CHAPTER I THE FRAMEWORK OF SELF-PERFECTION 1. Buddhism and Ethics Anyone who has read even a very little in the early Buddhist Scriptures is aware that from ...
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  44. Blo-bzaṅ-dkon-mchog, Daniel Cozort & Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets. Snow Lion Pubns.score: 80.0
    Skims the cream of Jamyang Shayba's intellect, providing a rare opportunity to sharpen our intellect and expand our view of Buddhist thought.
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  45. 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: 80.0
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  46. Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.score: 80.0
    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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  47. Jay Garfield & William Edelgass (eds.) (2009). Buddhist Philosophy: Essential Readings. OUP USA.score: 80.0
    The Buddhist philosophical tradition is vast, internally diverse, and comprises texts written in a variety of canonical languages. It is hence often difficult for those with training in Western philosophy who wish to approach this tradition for the first time to know where to start, and difficult for those who wish to introduce and teach courses in Buddhist philosophy to find suitable textbooks that adequately represent the diversity of the tradition, expose students to important primary texts in reliable translations, that (...)
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  48. Sallie B. King (2005). Being Benevolence: The Social Ethics of Engaged Buddhism. University of Hawaiì Press.score: 80.0
    Building from tradition -- Engaged Buddhist ethical theory -- Individual and society -- Human rights -- Nonviolence and its limits -- Justice/reconciliation.
     
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  49. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.score: 80.0
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama (...)
     
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  50. Ringu Tulku (2006). The Ri-Me Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Distributed in the United States by Random House.score: 80.0
    This compelling study of the Ri-me movement and of the major Buddhist lineages of Tibet is comprehensive and accessible. It includes an introduction to the history and philosophy of the Ri-me movement; a biography of the movement's leader, the meditation master and philosopher known as Jamgon Kongtrul the Great; helpful summaries of the eight lineages' practice-and-study systems, which point out the different emphases of the schools; an explanation of the most hotly disputed concepts; and an overview of the old and (...)
     
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