Search results for 'Zen priests' (try it on Scholar)

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  1. Kawahashi Noriko, 川橋 & 範子 (forthcoming). Jizoku (Priests' Wives) in Sōtō Zen Buddhism: An Ambiguous Category. Japanese Journal of Religious Studies.score: 120.0
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  2. Kumamoto Einin & 熊本英人 (forthcoming). Shut Up, Zen Priest: A Review of Minami Jikisai's" The Zen Priest Speaks" and Other Works. [REVIEW] Japanese Journal of Religious Studies.score: 60.0
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  3. Einin Kumamoto (2004). Shut Up, Zen Priest: A Review of Minami Jikisai's The Zen Priest Speaks and Other Works. [REVIEW] Japanese Journal of Religious Studies 31:465-487.score: 60.0
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  4. Takuan Sōhō (1986/2012). The Unfettered Mind. Shambhala.score: 60.0
    Introduction -- The Mysterious record of immovable wisdom -- The clear sound of jewels -- Annals of the Sword Taia.
     
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  5. Peter Amalietti (2009). Indijski Patriarhi Varuhi Budove Postave. Amalietti & Amalietti.score: 48.0
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  6. Daisetz Teitaro Suzuki (1959/2010). Zen and Japanese Culture. New York]Pantheon Books.score: 24.0
    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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  7. Manu Bazzano (2006). Buddha is Dead: Nietzsche and the Dawn of European Zen. Sussex Academic Press.score: 24.0
    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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  8. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.score: 24.0
    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 from the (...)
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  9. Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.score: 24.0
    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 is (...)
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  10. Jerry Grenard (2008). The Phenomenology of Koan Meditation in Zen Buddhism. Journal of Phenomenological Psychology 39 (2):151-188.score: 24.0
    Zen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. (...)
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  11. William C. Dell (2010). Deconstructing Zen: Apples and Oranges, Strings and Branes, and the Buddha's Belly. Millennial Mind Pub..score: 24.0
    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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  12. 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: 24.0
    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 for further (...)
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  13. John Daido Loori (1998/2007). Invoking Reality: Moral and Ethical Teachings of Zen. Shambhala.score: 24.0
    In Invoking Reality, John Daido Loori, one of the leading Zen teachers in America today, presents and explains the ethical precepts of Zen as essential aspects ...
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  14. James W. Heisig & John C. Maraldo (eds.) (1995). Rude Awakenings: Zen, the Kyoto School, & the Question of Nationalism. University of Hawai'i Press.score: 24.0
    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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  15. Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.score: 24.0
    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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  16. Kazuki Sekida (1985/2005). Zen Training: Methods and Philosophy. Shambhala.score: 24.0
    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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  17. James H. Md Austin (2013). Zen and the Brain: Mutually Illuminating Topics. Frontiers in Psychology 4.score: 24.0
    Zen Buddhist meditative practices emphasize the long-term, mindful training of attention and awareness during one’s ordinary daily-life activities, the shedding of egocentric behaviors, and the skillful application of one’s innate compassionate resources of insight-wisdom toward others and oneself. This review focuses on how such a comprehensive approach to training the brain could relate to a distinctive flavor of Zen: its emphasis on direct experience, with special reference to those major acute states of awakening that create deep transformations of consciousness and (...)
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  18. Heesoon Bai & Avraham Cohen (2014). Zen and the Art of Storytelling. Studies in Philosophy and Education 33 (6):597-608.score: 24.0
    This paper explores the contribution of Zen storytelling to moral education. First, an understanding of Zen practice, what it is and how it is achieved, is established. Second, the connection between Zen practice and ethics is shown in terms of the former’s ability to cultivate moral emotions and actions. It is shown that Zen practice works at the roots of consciousness where, according to the fundamental tenets of Buddhism, the possibility of human goodness, known as bodhicitta (awakened heartmind), lies. Third, (...)
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  19. Faustino Luiz Couto Teixeira (2012). A espiritualidade zen budista (Zen Buddhist Spirituality) - DOI: 10.5752/P.2175-5841.2012v10n27p704. Horizonte 10 (27):704-727.score: 24.0
    The comparative study of mysticism and inter-religious spirituality has gained more space in universities and research centers that radiate everywhere. They are also research involving Eastern religions, in its peculiar mystical trait. Also in the context of Buddhism one can talk on spirituality, understood as a search path of liberation. This article presents the theme of Zen Buddhist spirituality based on the reflection of Eihei Dogen Zenji (1200 – 1253), one of the most important and prominent teachers of the Soto (...)
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  20. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.score: 24.0
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
     
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  21. Catón Eduardo Carini (2009). Ritual y poder en los centros budistas zen argentinos. Horizonte 6 (11):71-87.score: 24.0
    Resumen El presente artículo es un estudio de los grupos budistas zen argentinos desde la perspectiva de la antropología política. El objetivo es, en primer lugar, explorar las distintas posiciones sociales que los miembros pueden ocupar al interior de un grupo zen y los sistemas nativos de clasificación social, es decir, las categorías que nombran y crean distinciones rituales. En segundo lugar, analizar la estructura de autoridad y de poder al interior de una comunidad zen, indagando los vínculos entre el (...)
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  22. Toshihiko Izutsu (1977/1982). Toward a Philosophy of Zen Buddhism. Prajñā Press.score: 24.0
    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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  23. Philip Kapleau (1998). The Zen of Living and Dying: A Practical and Spiritual Guide. Shambhala.score: 24.0
    To live life fully and die serenely--surely we all share these goals, so inextricably entwined. Yet a spiritual dimension is too often lacking in the attitudes, circumstances, and rites of death in modern society. Kapleau explores the subject of death and dying on a deeply personal level, interweaving the writings of Western religions with insights from his own Zen practice, and offers practical advice for the dying and their families.
     
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  24. Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.score: 24.0
    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. While deeply (...)
     
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  25. Hubert Benoît (2004). The Light of Zen in the West: Incorporating the Supreme Doctrine and the Realization of the Self. Sussex Academic Press.score: 21.0
    Following the success of the publication of "The Supreme Doctrine" in 1998, Sussex Academic is proud to announce a completely new and updated translation by ...
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  26. Masao Abe (1985). Zen and Western Thought. University of Hawaii Press.score: 21.0
    This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.
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  27. Christopher Ives (2009). Imperial-Way Zen: Ichikawa Hakugen's Critique and Lingering Questions for Buddhist Ethics. University of Hawai'i Press.score: 21.0
    Despite the importance of Ichikawa's writings, this volume is the first by any scholar to outline his critique.
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  28. Elihu Genmyo Smith (2012). Everything is the Way: Ordinary Mind Zen. Shambhala.score: 21.0
    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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  29. Tamarack Song (2011). Song of Trusting the Heart: A Classic Zen Poem for Daily Meditation. Sentient Publications.score: 21.0
    would probably have taken over the translating profession by now. At best, computer translations read awkwardly, and some of them are downright humorous. Precise, word-for-word, humanrendered translations fare no better.
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  30. George Rupp (1979). Beyond Existentialism and Zen: Religion in a Pluralistic World. Oxford University Press.score: 21.0
  31. Meter Amevans (1978). Zen and American Thought. Greenwood Press.score: 21.0
     
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  32. Shōei Andō (1970). Zen and American Transcendentalism. [Tokyo]Hokuseido Press.score: 21.0
     
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  33. Erich Fromm (1960/1986). Psychoanalysis and Zen Buddhism. Unwin Paperbacks.score: 21.0
  34. Chikao Fujisawa (1959/1971). Zen and Shinto. Westport, Conn.,Greenwood Press.score: 21.0
     
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  35. Hisaki Hashi (2009). Zen Und Philosophie: Philosophische Anthropologie Im Zeitalter der Globalisierung. Edition Doppelpunkt in der Erika Mitterer Gesellschaft.score: 21.0
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  36. Alan Keightley (1986). Into Every Life a Little Zen Must Fall: A Christian Philosopher Looks to Alan Watts and the East. Distributed by Element Books.score: 21.0
     
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  37. 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: 21.0
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  38. Richard Bryan McDaniel & Albert Low (eds.) (2012). Zen Masters of China: The First Step East: Zen Stories. Tuttle Publishing.score: 21.0
     
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  39. Donald W. Mitchell (ed.) (1998). Masao Abe: A Zen Life of Dialogue. C.E. Tuttle.score: 21.0
     
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  40. Jacob Raz (2006). Zen Budhizm: Filosofyah Ṿe-Esteṭiḳah. Miśrad Ha-Biṭaḥon.score: 21.0
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  41. Richard Rose (2005). Zen and Death. Rose Publications.score: 21.0
     
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  42. Daisetz Teitaro Suzuki (1938). Zen Buddhism and its Influence on Japanese Culture. Kyoto, the Eastern Buddhist Society.score: 21.0
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  43. Minoru Yamaguchi (1969). The Intuition of Zen and Bergson. [Tokyo]Enderle.score: 21.0
     
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  44. Sanbokyodan Zen (1995). The Way of New Religions. Japanese Journal of Religious Studies 22 (1995):450-451.score: 20.0
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  45. James H. Austin (1998). Zen and the Brain: Toward an Understanding of Meditation and Consciousness. MIT Press.score: 18.0
    The book uses Zen Buddhism as the opening wedge for an extraordinarily wide-ranging exploration of consciousness.
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  46. Carl Hooper (2007). Koan Zen and Wittgenstein's Only Correct Method in Philosophy. Asian Philosophy 17 (3):283 – 292.score: 18.0
    Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein's approach to philosophy. In this paper I hope to show that this resemblance is especially evident when we compare the Zen method of koan with Wittgenstein's suggestion, towards the end of his Tractatus, about what would constitute the only correct method in philosophy. Both koan Zen and Wittgenstein's method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, however, represents (...)
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  47. Robert Feleppa (2009). Zen, Emotion, and Social Engagement. Philosophy East and West 59 (3):pp. 263-293.score: 18.0
    Some common conceptions of Buddhist meditative practice emphasize the elimination of emotion and desire in the interest of attaining tranquility and spiritual perfection. But to place too strong an emphasis on this is to miss an important social element emphasized by major figures in the Mahāyāna and Chan/Zen Buddhist traditions who are critical of these quietistic elements and who stress instead an understanding of an enlightenment that emphasizes enriched sociality and flexible readiness to engage, and not avoid, life's fluctuations in (...)
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  48. Jung H. Lee (1998). Problems of Religious Pluralism: A Zen Critique of John Hick's Ontological Monomorphism. Philosophy East and West 48 (3):453-477.score: 18.0
    John Hick's "pluralistic hypothesis" of religion essays a comprehensive vision of religious diversity and its attendant soteriological, epistemological, and ontological implications. At the heart of Hick's proposal is the belief in the transcendental unity and soteriological identity of all religions. While coherent and compelling, Hick's model militates against those traditions that do not possess an ultimate noumenal referent that undergirds the phenomenal responses of culturally conditioned traditions. One of those traditions, namely Sōtō Zen Buddhism, at once defies Hick's categories and (...)
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  49. Henry Rosemont Jr (1970). Is Zen Buddhism a Philosophy? Philosophy East and West 20 (1):63-72.score: 18.0
    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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  50. John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.score: 18.0
    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 not (...)
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