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.
     
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  2. Indra Narain Singh (2002). Philosophy of Universal Flux in Theravada Buddhism. Vidyanidhi Prakashan.
  3. N. K. Bhagwat (2006). Buddhist Philosophy of the Theravāda. Bharatiya Kala Prakashan.
  4. Chandra B. Varma (1993). Buddhist Phenomenology: A Theravāda Perspective. Eastern Book Linkers.
     
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  5. Vyanjana (1992). Theravāda Buddhist Ethics with Special Reference to Visuddhimagga. Punthi Pustak.
  6.  57
    Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.
    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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  7. V. V. S. Saibaba (2003). Facets of Buddhist Philosophy: Theravada and Mahayana. Dept. Of Philosophy & Religious Studies, Andhra Univ..
     
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  8.  10
    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.
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  9. N. K. Bhagwat (1929). The Budhistic [Sic] Philosophy of the Theravada School, as Embodied in the Pali Abhidhamma. Patna, Patna University.
     
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  10. 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.
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  11. Ṭhānissaro (2008). Into the Stream: A Study Guide on the First Stage of Awakening. S.N..
     
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  12. Natphoptham Thananmēthākō̜n (2009). Thā Rū-- (Kū)-- Tham Pai Nān Lǣo. Samnakphim ʻamarin Thamma.
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  13.  26
    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.
    (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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  14.  32
    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.
    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". 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 Asia. Focusing on (...)
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  15.  55
    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.
    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.  7
    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.
    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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  17.  3
    Hugh Nicholson (2014). Review of Bradley S. Clough, Early Indian and Theravāda Buddhism: Soteriological Controversy and Diversity. [REVIEW] Sophia 53 (4):581-583.
    Bradley S. Clough’s Early Indian and Theravāda Buddhism seeks to retrieve the soteriological diversity of early Buddhism that has been masked by the systematizing efforts of the Theravāda commentarial tradition. Deliberately breaking from the custom of reading the Pali Canon through the systematizing lens of the great fifth-century CE commentator Buddhaghosa, his monumental Visuddhimagga in particular, Clough points to evidence in the canonical texts for a variety of paths to liberation that resist efforts at harmonization and integration. Chapter (...)
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  18.  47
    Richard Gilpin (2008). The Use of Theravada Buddhist Practices and Perspectives in Mindfulness-Based Cognitive Therapy. Contemporary Buddhism 9 (2):227-251.
    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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  19. Winston L. King (1964). In the Hope of Nibbana; an Essay on Theravada Buddhist Ethics. Lasalle, Ill.,Open Court.
  20. Roy C. Amore (1971). The Concept and Practice of Doing Merit in Early Theravada Buddhism. Umi Dissertation Information Service.
     
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  21.  34
    Donna M. Giancola, Buddhist Doctrines of Identity and Impermanence in the Western Mind.
    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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  22.  5
    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.
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  23.  1
    Donald K. Swearer & Sid Brown (2014). Theravada Buddhism: The View of the Elders by Asanga Tilakaratne. Buddhist-Christian Studies 34 (1):219-221.
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  24.  2
    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.
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  25. G. P. Malalasekera (1964). The Status of the Individual in Theravāda Buddhism. Philosophy East and West 14 (2):145-156.
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  26.  15
    Robert C. Lester (1974). Theravada Buddhism in Southeast Asia. Philosophy East and West 24 (4):459-461.
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  27. Richard F. Gombrich (1990). Theravāda Buddhism: A Social History From Ancient Benares to Modern Colombo. Philosophy East and West 40 (2):251-253.
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  28.  69
    Donald W. Mitchell (1971). Analysis in Theravāda Buddhism. Philosophy East and West 21 (1):23-31.
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  29.  12
    P. D. Premasiri (1989). Ethics of the Theravada Buddhist Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers
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  30.  35
    Steve Odin (2011). Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand (Review). Philosophy East and West 61 (1):221-231.
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  31.  17
    Donald W. Mitchell (1969). The No-Self Doctrine in Theravāda Buddhism. International Philosophical Quarterly 9 (2):248-260.
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  32.  8
    Ninian Smart (1995). Theravāda Buddhism and the Definition of Religion. Sophia 34 (1):161-166.
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  33.  7
    Goran Kardas (2013). Patisambhidamagga as an Early Exegetical Work of Theravada Buddhism. Filozofska Istrazivanja 33 (1):139-150.
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  34.  11
    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 (3):464-465.
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  35.  4
    Trevor Ling (1962). The Social Dimension of Theravada Buddhism in Burma. Hibbert Journal 60 (39):314-322.
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  36. 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).
     
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  37. Peter Harvey (2000). The Mind and its Development in Theravāda Buddhism. Communication and Cognition. Monographies 33 (1-2):65-81.
     
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  38. Howard Kaminsky (1997). Virtuosity, Charisma, and Social Order: A Comparative Sociological Study of Monasticism in Theravada Buddhism and Medieval Catholicism.Ilana Friedrich Silber. Speculum 72 (1):222-223.
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  39. 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
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  40. 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
     
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  41. Steve Odin (2011). Review of Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand. [REVIEW] Philosophy East and West 61 (1):221-231.
     
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  42. Lourens P. Van Den Bosch (2005). Some Observations on the Cultural and Social Crisis of Theravada Buddhism in Thailand. The Quest for Reforms. Zeitschrift für Religionswissenschaft 13 (1).
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  43.  8
    E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..
    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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  44.  12
    Eric S. Nelson (2009). Virtue and Violence in Therāvada and Sri Lankan Buddhism. In Chanju Mun and Ronald S. Green (ed.), Buddhist Roles in Peacemaking. Blue Pine Books 199-233.
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  45.  21
    Caifang Zhu (2005). From Vipassanā In Theravāda to Guan Xin in Chinese Buddhism: A Comparative Study of the Meditative Techniques. Contemporary Buddhism 6 (1):53-64.
  46.  6
    Ann Gleig (2013). From Theravada to Tantra: The Making of an American Tantric Buddhism? Contemporary Buddhism 14 (2):221-238.
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  47.  6
    Sivaraksa Sulak (1991). Buddhist Ethics and Modern Politics: A Theravada Viewpoint. In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press 159--166.
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  48.  5
    Terry C. Muck (2002). Relics, Ritual, and Representation in Buddhism: Rematerializing the Sri Lankan Theravada Tradition (Review). Buddhist-Christian Studies 22 (1):242-243.
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  49.  8
    Juliane Schober & Steven Collins (2012). The Theravāda Civilizations Project: Future Directions in the Study of Buddhism in Southeast Asia. Contemporary Buddhism 13 (1):157-166.
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  50. Christmas Humphreys (1975). Exploring Buddhism. Religious Studies 11 (4):503-505.
    The Buddhist field of knowledge is now so vast that few can master all of it, and the study and application of its principles must be a matter of choice. One may choose the magnificent moral philosophy of Theravada, the oldest school, or the Zen training of Japan; or special themes such as the doctrine of No-self, the Mahayana emphasis on compassion or the universal law of Karma and Rebirth. But the intense self-discipline needed for true spiritual experience calls (...)
     
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