Search results for 'zen' (try it on Scholar)

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  1. Sanbokyodan Zen (1995). the Way of New Religions. Japanese Journal of Religious Studies 22 (1995):450-451.score: 30.0
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  2. 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. (shrink)
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  3. 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 ... (shrink)
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  4. 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 standpoint of the doctrine of emptiness); second, to argue that Zen's quietist stance in fact fosters the development of certain character traits (compassion, non-violence, selflessness, etc.) that in turn lead to having an enlightened attitude toward the environment. (shrink)
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  5. 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 no apprehender different from this apprehension to apprehend it -- Modern and contemporary masters -- Ramana Maharshi (1879-1950) : who am I? -- H.W.L Poonja (1910-1997) : you have to do nothing to be who you are! -- Gangaji (b. 1942) : you are that! -- Advaita Vedanta summary : nothing ever happens -- Zen Buddhism : philosophical foundations and deconstructive strategies -- Sources of the tradition -- The Lakvatra Sutra and the Vajracchedik Prajñpramit Sutra all things ... are not independent of each other and not two -- Ngrjuna (c.113-213) : Sasra is Nirva -- Eihei Dgen (1200-1253) : if I am already enlightened, why must I practice -- Contemporary masters -- Ekai Korematsu (b. 1948) : return to the spine -- Hgen Yamahata (b. 1935) : why not now -- Zen Buddhism summary : neither being nor non-being is to be taken hold of -- Deconstructive techniques and dynamics of experiential undoing -- Deconstructive techniques common to both traditions -- The teacher-student dynamic -- Key deconstructive techniques -- Unfindability analysis -- Bringing everything back to the here and now -- Paradoxical problems -- Negation -- Dynamics of experiential undoing -- Non-dual experiential space -- Experiential mapping : practitioners in the space -- Experiential undoing in Advaita Vedanta -- Experiential undoing in Zen Buddhism -- Conclusion: Deconstruction of reified awareness. (shrink)
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  6. 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 (...)
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  7. 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 (...)
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  8. 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 consideration, in particular, problems of comparative and cross-cultural understanding and the articulation and redefinition of Zen Buddhist tradition. (shrink)
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  9. 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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  10. 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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  11. 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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  12. 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 many significant parallels between Zen and Western philosophy and psychology, comparing traditional Zen concepts with the theories of being and cognition of such thinkers as Heidegger and Husserl. (shrink)
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  13. 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 ones ordinary daily-life activities, the shedding of egocentric behaviors, and the (...)
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  14. 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. (...)
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  15. 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 (12001253), one of the most important and prominent teachers of the Soto Zen Tradition. This text aims to show the richness of spirituality and its peculiarity concerning the everyday reality. To promote understanding of the central question presented, the theme of spirituality was situated within the historical context of the birth of Zen Buddhism and the insertion of the presence of Dogen in its field of action. The theme of Zen spirituality was becoming evident in the approach to the problem of search of the Dharma in Dogen and his attention to small signs of everyday life. Keywords: Spirituality. Buddhism. Zen. Daily life. Religions. Resumo Os estudos de mística comparada e de espiritualidade interreligiosa vão ganhando espaço cada vez mais singular nas universidades e núcleos de pesquisa que se irradiam por toda parte. São pesquisas que envolvem também as religiões orientais, em seu traço místico peculiar. Também no âmbito do budismo pode-se falar em espiritualidade, entendida como um caminho de busca da libertação. Esse artigo visa apresentar o tema da espiritualidade zen budista, com base na reflexão de Eihei Dôgen Zenji (1200-1253), um dos mais importantes e destacados mestres da tradição Soto Zen. O objetivo é mostrar a riqueza dessa espiritualidade e sua peculiaridade de adesão à realidade cotidiana. Para favorecer a compreensão da questão central apresentada, visou-se situar a temática no âmbito do contexto histórico do nascimento do zen budismo e da inserção da presença de Dôgen em seu campo de ação. A temática da espiritualidade zen foi se evidenciando na abordagem da problemática da busca do Dharma em Dôgen e de sua atenção aos pequenos sinais do cotidiano. Palavras-Chave : Espiritualidade. Budismo. Zen. Cotidiano. Religiões. (shrink)
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  16. 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 environment as it grows. The opening chapters discuss the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched in stone but expressions of inspiration written in something more fluid than water." Aitken approaches these precepts, the core of Zen ethics, from several perspectives, offering many layers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen, and he expands his focus to confront corporate theft and oppression, the role of women in Zen and society, abortion, nuclear war, pollution of the environment, and other concerns. The Mind of Clover champions the cause of personal responsibility in modern society, encouraging nonviolent activism based on clear convictions. It is a guide that engages, that invites us to realize our own potential for confident and responsible action. (shrink)
     
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  17. 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 (...)
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  18. 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 (...)
     
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  19. 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. (shrink)
     
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  20. 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. (...)
     
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  21. 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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  22. 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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  23. 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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  24. 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. (shrink)
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  25. 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. (shrink)
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  26. George Rupp (1979). Beyond Existentialism and Zen: Religion in a Pluralistic World. Oxford University Press.score: 21.0
  27. Meter Amevans (1978). Zen and American Thought. Greenwood Press.score: 21.0
     
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  28. Shōei Andō (1970). Zen and American Transcendentalism. [Tokyo]Hokuseido Press.score: 21.0
     
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  29. Erich Fromm (1960/1986). Psychoanalysis and Zen Buddhism. Unwin Paperbacks.score: 21.0
  30. Chikao Fujisawa (1959/1971). Zen and Shinto. Westport, Conn.,Greenwood Press.score: 21.0
     
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  31. 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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  32. 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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  33. 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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  34. 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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  35. Donald W. Mitchell (ed.) (1998). Masao Abe: A Zen Life of Dialogue. C.E. Tuttle.score: 21.0
     
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  36. Jacob Raz (2006). Zen Budhizm: Filosofyah Ṿe-Esteṭiḳah. Miśrad Ha-Biṭaḥon.score: 21.0
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  37. Richard Rose (2005). Zen and Death. Rose Publications.score: 21.0
     
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  38. Daisetz Teitaro Suzuki (1938). Zen Buddhism and its Influence on Japanese Culture. Kyoto, the Eastern Buddhist Society.score: 21.0
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  39. Minoru Yamaguchi (1969). The Intuition of Zen and Bergson. [Tokyo]Enderle.score: 21.0
     
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  40. 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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  41. 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 a rejection of the metaphysical. Where Wittgenstein enjoins silence in the face of the unsayable, a silence that allows the metaphysical to show itself, koan Zen calls for concrete demonstrations of that which cannot be captured in rational discourse. I attempt to illustrate this through discussion of a number of koans that serve as reminders that the philosopher (and Zen master) should say nothing except what can be said. (shrink)
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  42. 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 (...)
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  43. 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 presses for an alternative understanding of the epistemological, metaphysical, and soteriological issues. (shrink)
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  44. 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. (shrink)
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  45. 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 even have itself. And in view of heidegger's concern--Obsession--With dread, His "homecoming" itself is questionable. Zen would say that heidegger's difficulty, Right to the end, Was that he was still thinking metaphysically, Despite his effort otherwise; moreover, That his thinking was never genuinely transmetaphysical but at best quasi-Metaphysical. (shrink)
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  46. Jen Mcweeny (2010). Liberating Anger, Embodying Knowledge: A Comparative Study of María Lugones and Zen Master Hakuin. Hypatia 25 (2):295 - 315.score: 18.0
    This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created (...)
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  47. 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: 18.0
    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 of this important work, a text often seen as marking the beginning of Modern Japanese philosophy. I will show that while Buddhism is an important part of Nishida's early intellectual development, there is ample biographical and textual evidence to suggest that zen no kenky? is at its core a text which attempts to solve key ethical problems via a modern interpretation of concepts drawn from the Confucian tradition. This analysis thus places the concept of ?Conduct? (koi), rather than ?pure experience?, at the center of the text, suggesting that ethics, rather than metaphysics, is the core theme of the book. (shrink)
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  48. Rui Zhu (2005). Distinguishing Sōtō and Rinzai Zen:. Philosophy East and West 55 (3):426 - 446.score: 18.0
    : Scholars have underestimated and misunderstood the distinction between Sōtō and Rinzai, the two major branches of Zen Buddhism, because they have either parroted the sectarian polemics of (...) the schools themselves or, as in the case of prominent scholars Carl Bielefeldt and T. P. Kasulis, dismissed these polemics as deriving from institutional politics rather than substantive doctrinal or practical differences. Here it is attempted for the first time to understand the polemics of these two schools as reflecting a real disparity in concept and practice. The psychological concept of manas of the Yogācāra or "mind-only" school, a Buddhist philosophical tradition that is foundational to Mahāyāna Buddhist meditation practice and to Zen, is investigated.This concept is used to explicate the mental mechanics of meditation in order to appreciate the criticisms of classical Zen Masters directed against each other and thereby to understand important conceptual and practical differences between the two schools. (shrink)
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  49. 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: 18.0
    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 (...)
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  50. Robert Wilkinson, Nishida's Zen Aesthetic.score: 18.0
    [About the book] Comparative aesthetics is the branch of philosophy which compares the aesthetic concepts and practices of different cultures. The way in which the various cultures (...)
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