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

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  1. Toshihiko Izutsu (1977/1982). Toward a Philosophy of Zen Buddhism. Prajñā Press.score: 657.0
    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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  2. Henry Rosemont Jr (1970). Is Zen Buddhism a Philosophy? Philosophy East and West 20 (1):63-72.score: 531.0
    Following the lead of daisetz t. Suzuki, The authors of almost all english-Language commentaries on zen buddhism are in general agreement that zen is not a philosophy. The primary purpose of this paper is to show how and why this view is fundamentally mistaken and that the continued espousal of it is counterproductive for furthering an understanding of any facet of zen, Philosophical or otherwise.
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  3. Steve Odin (2013). Illuminations Of The Quotidian in Nishida, Chan/Zen Buddhism, and Sino‐Japanese Philosophy. Journal of Chinese Philosophy 40 (S1):135-145.score: 525.0
    Return to the ordinary as extraordinary has become the signature motif for the Emersonian perfectionism of Stanley Cavell in contemporary American philosophy. In this article I develop Cavell's notion of “the ordinary” as an intercultural theme for exploring aspects of traditional Chinese philosophy, especially Confucianism and Chan Buddhism. I further use Cavell's philosophy of the ordinary to examine Sino-Japanese thought as found in the Zen tradition of Japan and its reformulation by Nishida Kitarô in modern Japanese (...)
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  4. Shigenori Nagatomo (2008). Japanese Zen Buddhist Philosophy. The Stanford Encyclopedia of Philosophy. Online Verfügbar Unter Http://Plato. Stanford. Edu/Archives/Fall2008/Entries/Japanese-Zen/, Zuletzt Geprüft Am 31:2010.score: 486.0
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  5. From Alan Watts & From Robert Linssen (1970). Is Zen Buddhism a Philosophy? By Rosemont, Henry, Jr. Philosophy East & West V. 20 (1970). In Charles Alexander Moore (ed.), Philosophy--East and West. Freeport, N.Y.,Books for Libraries Press. 63-72.score: 444.0
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  6. Brian Bocking (1979). Toshihiko Izutsu. Towards a Philosophy of Zen Buddhism. Pp. 260. (Thames and Hudson Ltd.) £6.50. [REVIEW] Religious Studies 15 (1):133.score: 435.0
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  7. Ingrid Fischer-Schreiber, Stephan Schuhmacher & Gert Woerner (eds.) (1989). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala.score: 423.0
  8. Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.score: 381.0
    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. (...)
     
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  9. Dick Garner (1977). Skepticism, Ordinary Language and Zen Buddhism. Philosophy East and West 27 (2):165-181.score: 306.0
    The goal of tranquility through non-Assertion, Advocated by sextus empiricus, Is examined and his method criticized. His understanding of non-Assertion is compared with that of seng-Chao (383-414) and chi-Tsang (549-623). Zen buddhism shares the quest for tranquility, But offers more than sextus did to help us attain it, And avoids the excessively metaphysical thought of these two chinese buddhists. Wittgenstein, Whose goal was that philosophical problems completely disappear, And austin, Who rejected many standard western dichotomies, Offer a method superior (...)
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  10. Fumihiko Sueki (2008). Buddhist Philosophy of the Dead. Proceedings of the Xxii World Congress of Philosophy 6:259-265.score: 306.0
    Japanese Buddhism is sometimes called “funeral Buddhism” contemptuously. Buddhism is often criticized in that it serves only the dead and does not useful for the living. In truth, the main duties of Buddhist monks are to perform funeral services, maintain graves and perform memorial services for the dead in Japan today. Modern Buddhist leaders in Japan tried to argue against such criticism and insisted that Buddhism in origin was not a religion for the dead but for (...)
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  11. Kazuki Sekida (1985/2005). Zen Training: Methods and Philosophy. Shambhala.score: 300.0
    Zen Training is a comprehensive handbook for zazen , seated meditation practice, and an authoritative presentation of the Zen path. The book marked a turning point in Zen literature in its critical reevaluation of the enlightenment experience, which the author believes has often been emphasized at the expense of other important aspects of Zen training. In addition, Zen Training goes beyond the first flashes of enlightenment to explore how one lives as well as trains in Zen. The author also draws (...)
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  12. Daisetz Teitaro Suzuki (1938). Zen Buddhism and its Influence on Japanese Culture. Kyoto, the Eastern Buddhist Society.score: 282.0
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  13. Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.score: 276.3
    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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  14. Dermott J. Walsh (2011). The Confucian Roots of Zen No Kenkyū: Nishida's Debt to Wang Yang-Ming in the Search for a Philosophy of Praxis. Asian Philosophy 21 (4):361 - 372.score: 270.0
    This essay takes as its focus Japanese philosopher Nishida Kitar? (1870?1945) and his seminal first text, An Inquiry into the Good (or in Japanese zen no kenky?). Until now scholarship has taken for granted the predominantly Buddhist orientation of this text, centered around an analysis of the central concept of ?pure experience? (junsui keiken) as something Nishdia extrapolates from his early experience of Zen meditation. However, in this paper I will present an alternative and more accurate account of the origins (...)
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  15. James W. Heisig & John C. Maraldo (eds.) (1995). Rude Awakenings: Zen, the Kyoto School, & the Question of Nationalism. University of Hawai'i Press.score: 267.0
    Zen Buddhist Attitudes to War HIRATA Seiko IN ORDER FULLY TO UNDERSTAND the standpoint of Zen on the question of nationalism, one must first consider the ...
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  16. Jin Park (2010). Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics. Rowman & Littlefield.score: 267.0
    Through a close analysis of Zen encounter dialogues (gong'ans) and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethical paradigm for Buddhist-postmodern philosophy.
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  17. Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.score: 261.0
    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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  18. Manu Bazzano (2006). Buddha is Dead: Nietzsche and the Dawn of European Zen. Sussex Academic Press.score: 255.0
    Drawing on Zen as well as on Nietzsche's thought and its ramifications in and for western culture, this book is a fervent call for a re-visioning of philosophy ...
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  19. John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.score: 255.0
    In heidegger's philosophy, Getting back to the ground of metaphysics--Transcending metaphysics--Entails a transcendence of the ordinary function of human consciousness. Zen's transcendence however--Especially with regard to subject-Object duality--Is much more radical than heidegger's. Even the late heidegger, Heidegger iii, Presents his "ereignis" as a third, Appropriating ontological link, Existing beyond being and nonbeing. But in zen this would be classified as "relative" "sunyata", Not "absolute" "sunyata", Which is neither relative nor relational but paradoxical to the extent that it does (...)
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  20. Rupert Read (2009). Wittgenstein and Zen Buddhism: One Practice, No Dogma. In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press. 13--23.score: 246.0
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  21. Daisetz Teitaro Suzuki (1959/2010). Zen and Japanese Culture. New York]Pantheon Books.score: 234.0
    One of this century's leading works on Zen, this book is a valuable source for those wishing to understand its concepts in the context of Japanese life and art.
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  22. William C. Dell (2010). Deconstructing Zen: Apples and Oranges, Strings and Branes, and the Buddha's Belly. Millennial Mind Pub..score: 234.0
    William C. Dell teaches us to move our imaginations beyond the bounds of ordinary space time into the realm of eternal Zen consciousness, of the endless process of Zen deconstructing.
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  23. Tim van Gelder (1998). The Roles of Philosophy in Cognitive Science. Philosophical Psychology 11 (2):117-36.score: 228.0
    When the various disciplines participating in cognitive science are listed, philosophy almost always gets a guernsey. Yet, a couple of years ago at the conference of the Cognitive Science Society in Boulder (USA), there was no philosophy or philosopher with any prominence on the program. When queried on this point, the organizer (one of the "superstars" of the field) claimed it was partly an accident, but partly also due to an impression among members of the committee that (...) is basically a waste of time. Philosophy, they thought, is mostly obscure bullshit that does little to help, and much to hinder, real progress in cognitive science. (shrink)
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  24. Masao Abe (1985). Zen and Western Thought. University of Hawaii Press.score: 228.0
    This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.
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  25. Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.score: 228.0
    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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  26. Dharma Bell, Dharan ı Pillar, Li Po’S. Buddhist Inscriptions By & Paul W. Kroll (2003). At the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigu-Nait, Ph. D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95. Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young-Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. [REVIEW] Philosophy East and West 53 (3):431-434.score: 228.0
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  27. Chae-ryong Sim (1981). The Philosophical Foundation of Korean Zen Buddhism: The Integration of Sŏn and Kyo by Chinul (1158-1210). Tʻaehaksa.score: 228.0
     
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  28. Karl H. Potter (1970). Buddhist Philosophy From 350 to 600 A.D. In , The Encyclopedia of Indian Philosophies. Motilal Banarsidass.score: 226.0
    This, the third Volume in this Encyclopedia to deal with Buddhist philosophy, takes the reader from the middle of the sixth. Many of the authors and texts treated here are not well known to the casual student of Buddhism.
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  29. 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.score: 225.0
    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 by (...)
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  30. George Rupp (1979). Beyond Existentialism and Zen: Religion in a Pluralistic World. Oxford University Press.score: 225.0
  31. Shen-Chon Lai (2007). Haidege'er Yu Chan Dao de Kua Wen Hua Gou Tong: A Cross-Cultural Communication Between Martin Heidegger and Zen School/Daoism. Zong Jiao Wen Hua Chu Ban She.score: 225.0
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  32. Jacob Raz (2006). Zen Budhizm: Filosofyah Ṿe-Esteṭiḳah. Miśrad Ha-Biṭaḥon.score: 225.0
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  33. Richard Rose (2005). Zen and Death. Rose Publications.score: 225.0
     
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  34. Minoru Yamaguchi (1969). The Intuition of Zen and Bergson. [Tokyo]Enderle.score: 225.0
     
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  35. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 224.0
    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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  36. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.score: 224.0
    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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  37. Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.score: 224.0
    What turns the continuous flow of experience into perceptually distinct objects? Can our verbal descriptions unambiguously capture what it is like to see, hear, or feel? How might we reason about the testimony that perception alone discloses? Christian Coseru proposes a rigorous and highly original way to answer these questions by developing a framework for understanding perception as a mode of apprehension that is intentionally constituted, pragmatically oriented, and causally effective. By engaging with recent discussions in phenomenology and analytic (...) of mind, but also by drawing on the work of Husserl and Merleau-Ponty, Coseru offers a sustained argument that Buddhist philosophers, in particular those who follow the tradition of inquiry initiated by Dign?ga and Dharmak?rti, have much to offer when it comes to explaining why epistemological disputes about the evidential role of perceptual experience cannot satisfactorily be resolved without taking into account the structure of our cognitive awareness. -/- Perceiving Reality examines the function of perception and its relation to attention, language, and discursive thought, and provides new ways of conceptualizing the Buddhist defense of the reflexivity thesis of consciousness-namely, that each cognitive event is to be understood as involving a pre-reflective implicit awareness of its own occurrence. Coseru advances an innovative approach to Buddhist philosophy of mind in the form of phenomenological naturalism, and moves beyond comparative approaches to philosophy by emphasizing the continuity of concerns between Buddhist and Western philosophical accounts of the nature of perceptual content and the character of perceptual consciousness. (shrink)
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  38. 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.score: 224.0
    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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  39. Jay Garfield & William Edelgass (eds.) (2009). Buddhist Philosophy: Essential Readings. OUP USA.score: 224.0
    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 (...)
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  40. Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press.score: 220.0
    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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  41. Jan Westerhoff, Jay Garfield, Tom Tillemans, Graham Priest, Georges Dreyfus, Sonam Thakchoe, Guy Newland, Mark Siderits, Brownwyn Finnigan & Koji Tanaka (2011). Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press.score: 220.0
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
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  42. H. Hudson (1973). Wittgenstein and Zen Buddhism. Philosophy East and West 23 (4):471-481.score: 219.0
  43. Hu Shih (1953). Ch'an (Zen) Buddhism in China its History and Method. Philosophy East and West 3 (1):3-24.score: 219.0
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  44. Steve Odin (1990). Derrida & the Decentered Universe of Chan/Zen Buddhism. Journal of Chinese Philosophy 17 (1):61-86.score: 219.0
  45. Dale Riepe (1966). The Significance of the Attack Upon Rationality by Zen Buddhism. Philosophy and Phenomenological Research 26 (3):434-437.score: 219.0
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  46. Nolan Pliny Jacobson (1952). The Predicament of Man in Zen Buddhism and Kierkegaard. Philosophy East and West 2 (3):238-253.score: 219.0
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  47. Hsueh-Li Cheng (1981). The Roots of Zen Buddhism. Journal of Chinese Philosophy 8 (4):451-478.score: 219.0
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  48. Elihu Genmyo Smith (2012). Everything is the Way: Ordinary Mind Zen. Shambhala.score: 219.0
    1 Be Still Sitting is a natural slowing down of this rushing, self-centered, mind-body chattering that we often live. This is the practice of realization, which is what we are, and this practice allows us to be who we are.
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  49. Linyu Gu (2002). Rethinking the Whiteheadian God and Chan/Zen Buddhism in the Tradition of the Yi Jing. Journal of Chinese Philosophy 29 (1):81–92.score: 219.0
  50. Chan Wing-Cheuk (2005). Mou Zongsan on Zen Buddhism. Dao: A Journal of Comparative Philosophy 5 (1):73-88.score: 219.0
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