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

  1.  31
    Toshihiko Izutsu (1977). Toward a Philosophy of Zen Buddhism. Prajñā Press.
    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.  31
    Henry Rosemont Jr (1970). Is Zen Buddhism a Philosophy? Philosophy East and West 20 (1):63-72.
    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.  4
    Steve Odin (2013). Illuminations Of The Quotidian in Nishida, Chan/Zen Buddhism, and Sino‐Japanese Philosophy. Journal of Chinese Philosophy 40 (S1):135-145.
    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.
     
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  5.  1
    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.
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  6.  5
    Brian Bocking (1979). Toshihiko Izutsu. Towards a Philosophy of Zen Buddhism. Pp. 260. £6.50. [REVIEW] Religious Studies 15 (1):133.
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  7. Marian Ury & Toshihiko Izutsu (1981). Toward a Philosophy of Zen Buddhism. Journal of the American Oriental Society 101 (2):234.
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  8. Ingrid Fischer-Schreiber, Stephan Schuhmacher & Gert Woerner (eds.) (1989). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala.
  9.  5
    Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.
    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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  10.  6
    Chikao Fujisawa (1961). Zen and Shinto: The Story of Japanese Philosophy. Philosophy East and West 11 (3):170-172.
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  11.  10
    Fumihiko Sueki (2008). Buddhist Philosophy of the Dead. Proceedings of the Xxii World Congress of Philosophy 6:259-265.
    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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  12.  2
    Victor Forte (2016). Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism by Steven Heine. Philosophy East and West 66 (2):671-676.
    Steven Heine’s latest book on the history of kōans, Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism, is his second monograph dedicated to a single kōan case record. The author’s first such offering, Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan, focused on the second case record of the thirteenth-century Gateless Gate collection. Published at the end of the 1990s the text was a response, in many ways, to the two authors who (...)
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  13.  26
    Dick Garner (1977). Skepticism, Ordinary Language and Zen Buddhism. Philosophy East and West 27 (2):165-181.
    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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  14.  10
    Kazuki Sekida (1985). Zen Training: Methods and Philosophy. Shambhala.
    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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  15. Daisetz Teitaro Suzuki (1938). Zen Buddhism and its Influence on Japanese Culture. Kyoto, the Eastern Buddhist Society.
     
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  16.  2
    Carl Olson (2000). Zen and the Art of Postmodern Philosophy: Two Paths of Liberation From the Representational Mode of Thinking. State University of New York Press.
    Carl Olson is Professor of Religious Studies at Allegheny College in Pennsylvania. His previous books include The Indian Renouncer and Postmodern Poison: A Cross-Cultural Encounter and The Theology and Philosophy of Eliade: A Search for the Centre.
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  17.  21
    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.
    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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  18.  16
    James W. Heisig & John C. Maraldo (eds.) (1995). Rude Awakenings: Zen, the Kyoto School, & the Question of Nationalism. University of Hawai'i Press.
    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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  19. Garma C. C. Chang (2001). The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism. Penn State University Press.
    The Hwa Yen school of Mahāyāna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The (...)
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  20. Garma C. C. Chang (1990). The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism. Penn State University Press.
    The Hwa Yen school of Mahāyāna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The (...)
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  21.  2
    Jin Park (2010). Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics. Rowman & Littlefield.
    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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  22. Jin Y. Park (2010). Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics. Lexington Books.
    Through a close analysis of Zen encounter dialogues and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethical paradigm for Buddhist-postmodern philosophy.
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  23.  31
    Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.
    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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  24.  29
    John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.
    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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  25.  62
    Manu Bazzano (2006). Buddha is Dead: Nietzsche and the Dawn of European Zen. Sussex Academic Press.
    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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  26.  11
    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.
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  27. 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.
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  28.  10
    P. L. K. (1950). An Introduction to Zen Buddhism. [REVIEW] Journal of Philosophy 47 (16):477-478.
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  29.  26
    Kevin Schilbrack (2000). Dale S. Wright, Philosophical Meditations on Zen Buddhism. International Journal for Philosophy of Religion 47 (3):175-177.
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  30.  2
    T. P. Kasulis (1982). Zen Action, Zen Person. Philosophy East and West 32 (3):343-346.
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  31. Daisetz Teitaro Suzuki (1959). Zen and Japanese Culture. New York]Pantheon Books.
    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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  32.  46
    Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.
    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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  33. Robert C. Solomon & Kathleen M. Higgins (eds.) (1993). From Africa to Zen an Invitation to World Philosophy. Rowman & Littlefield Publishers.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first (...)
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  34.  2
    Minoru Yamaguchi (1969). The Intuition of Zen and Bergson. [Tokyo]Enderle.
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  35. Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier (2003). From Africa to Zen: An Invitation to World Philosophy. Rowman & Littlefield Publishers.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first (...)
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  36.  18
    William C. Dell (2010). Deconstructing Zen: Apples and Oranges, Strings and Branes, and the Buddha's Belly. Millennial Mind Pub..
    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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  37.  3
    George Rupp (1979). Beyond Existentialism and Zen: Religion in a Pluralistic World. Oxford University Press.
  38.  83
    William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
    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. Jiri Benovsky (forthcoming). Buddhist Philosophy and the No-Self View. Philosophy East and West.
    A widespread interpretation of Buddhist thought concerning the Self makes a prominent place for the claim that there is no Self. This claim is motivated, in Buddhist philosophy, by the idea that if there were a Self, it would have to be a permanent entity that would be a 'bearer' of individual psychological states, but that since there is no such permanent bearer, there is no Self. In this article, I challenge a core assumption of this line of thought, (...)
     
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  40.  42
    Masao Abe (1985). Zen and Western Thought. University of Hawaii Press.
    This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.
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  41.  82
    Tim van Gelder (1998). The Roles of Philosophy in Cognitive Science. Philosophical Psychology 11 (2):117-36.
    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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  42.  6
    Chikao Fujisawa (1959). Zen and Shinto. Westport, Conn.,Greenwood Press.
  43.  10
    Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.
    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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  44. Chae-ryong Sim (1981). The Philosophical Foundation of Korean Zen Buddhism: The Integration of Sŏn and Kyo by Chinul (1158-1210). Tʻaehaksa.
     
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  45. Jay Garfield & William Edelgass (eds.) (2009). Buddhist Philosophy: Essential Readings. OUP Usa.
    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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  46.  25
    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.
    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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  47. Masao Abe & Steven Heine (1997). Zen and Comparative Studies Part Two of a Two-Volume Sequel to Zen and Western Thought. Monograph Collection (Matt - Pseudo).
     
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  48. Van Meter Ames (1963). Zen and American Thought. Journal of Aesthetics and Art Criticism 22 (1):82-83.
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  49. 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.
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  50. Jacob Raz (2006). Zen Budhizm: Filosofyah Ṿe-Esteṭiḳah. Miśrad Ha-Biṭaḥon.
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