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  1. Mona Abousenna (1995). Contemporary Philosophical Thinking in Africa and Asia in the Light of the Afro-Asian Philosophy Association (AAPA). Journal of Value Inquiry 29 (1):129-135.
  2. K. Urisuch an Ak Ademi (1992). Taehwa Ui Ch Orhak.
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  3. Absar Ahmad (1986). Concept of Self and Self-Identity in Contemporary Philosophy: An Affirmation of Iqbal's Doctrine. Iqbal Academy Pakistan.
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  4. Naeem Ahmad (ed.) (1996). Philosophy in Pakistan. In Collaboration with, Council for Research in Values and Philosophy.
    At the turn of the millennium, new sensibilities are opening for the human spirit. Dimensions of the mind long forgotten since the beginning of the ...
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  5. C. Alexander (1924). Oriental Wisdom its Principles and Practice. C. Alexander Pub. Co.
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  6. Robert Elliott Allinson (2005). The General and the Master: The Subtext of the Philosophy of Emotion and its Relationship to Obtaining Enlightenment in the Platform Sutra. Revue Internationale de Philosophie 2:213-229.
    Examining the significance of the General’s enlightenment in the Platform Sutra, this article clarifies the fundamental role that emotions play in the development of one’s spiritual understanding. In order to do so, this article emphasizes that the way to enlightenment implicit in the story of the General and the Master involves first granting negative emotions a means for productive expression. By acting as a preparatory measure for calming the mind and surrendering control over it, human passions become a necessary, antecedent (...)
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  7. R. T. Ames (1998). Eastern Asian Philosophy. In Craig Edward (ed.), Encyclopedia of Philosophy. Routledge. pp. 3--192.
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  8. Joshua Anderson (2011). Character Consequentialism: Confucianism, Buddhism and Mill. Journal of Indian Philosophy and Religion 16:138-153.
    When discussing Eastern philosophy there is often a difficulty since characteristically Eastern ways of thinking do not map well onto Western philosophic categories. Yet, P. J. Ivanhoe suggests that a careful reading of Confucianism can illuminate and expand Western approaches to ethics. Ivanhoe maintains that the best way to understand Confucian ethics is as a hybrid of virtue ethics and consequentialism, a view he calls character consequentialism (CC). The paper will progress in the following way. First, I present Ivanhoe’s conception (...)
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  9. Ranhilio Callangan Aquino (2009). To Build or to Destroy? The Philippine Experience with Walls and a Southeast Asian Perspective. Kritike: An Online Journal of Philosophy 2 (2):1-4.
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  10. Ponnambalam Arunachalam (1927). Light From the East. London: Allen & Unwin.
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  11. Ali S. Asani & Stephen Frederic Dale (1985). Islamic Society on the South Asian Frontier: The Māppilas of Malabar, 1498-1922Islamic Society on the South Asian Frontier: The Mappilas of Malabar, 1498-1922. [REVIEW] Journal of the American Oriental Society 105 (4):750.
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  12. Allan Bäck & Daeshik Kim (1982). Pacifism and the Eastern Martial Arts. Philosophy East and West 32 (2):177-186.
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  13. Taciana Fisac Badell (2005). EL Pensamiento Chino En El Siglo XX. In Manuel Garrido (ed.), El Legado Filosófico y Científico Del Siglo Xx. Cátedra.
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  14. Archie J. Bahm (1950). Oriental Philosophy. Review of Metaphysics 4 (2):311 - 313.
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  15. Alice Bailey (ed.) (1927). The Light of the Soul, its Science and Effect. New York: Lucis Publishing Company.
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  16. Erik Baldwin (2011). On Buddhist and Taoist Morality. Forum Philosophicum: International Journal for Philosophy 16 (2):99-110.
    Arthur Danto argues that all Eastern philosophies – except Confucianism – fail to accept necessary conditions on genuine morality: a robust notion of agency and that actions are praiseworthy only if performed voluntarily, in accordance with rules, and from motives based on the moral worth and well-being of others. But Danto’s arguments fail: Neo-Taoism and Mohism satisfy these allegedly necessary constraints and Taoism and Buddhism both posit moral reasons that fall outside the scope of Danto’s allegedly necessary conditions on genuine (...)
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  17. Michael G. Barnhart (1997). Ideas of Nature in an Asian Context. Philosophy East and West 47 (3):417-432.
    In his article "Can the East Help the West to Value Nature?" Holmes Rolston, III, wrote that Eastern religious insights would need considerable reformulation in order for us to answer affirmatively the question posed in his title. The present article, while arguing that such an assessment is unduly harsh, goes on to evaluate critically the various Asian ideas of nature, arguing that their ethical consequences are no worse than those of the postmodern concept of nature endorsed by Rolston, Callicott, and (...)
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  18. Rudolph Bauer (2013). Empty Mind, Transitional Space and The Dissolving of Self Object Function. Transmission 6.
    This paper focuses on empty mind, transitional space and the dissolving of the self object function.
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  19. Rudolph Bauer (2013). The Realm of Omnipotence and The Power of Awareness: Lacanian Phenomenological View. Transmission 6.
    This paper focuses on the realm of omnipotence from a Lacanian viewpoint.
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  20. Rudolph Bauer (2013). A Commentary on the Historical Unfolding of the Dzogchen Tradition Within the Influence of the Heart Essence. Transmission 6.
    This paper focuses on the history of dzogchen within the heart essence tradition.
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  21. Rudolph Bauer (2013). Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance. Transmission 6.
    This paper focuses on Heidegger's presentation of becoming self liberated.
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  22. Rudolph Bauer (2013). Views and Formulations Within Eastern Philosophy That Negate Personalism and Humanism. Transmission 6.
    This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.
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  23. Rudolph Bauer (2013). How to Read a Text, How to Hear a Text. Transmission 6.
    This paper focuses on the hermeneutic of reading text and hearing text.
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  24. Rudolph Bauer (2013). Winnicott and Lacan and The Lack Within Subjectivity In the Context of Dzogchen. Transmission 6.
    This paper focuses on Winnicott and Lacan and the lack within subjectivity in light of dzogchen.
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  25. Rudolph Bauer (2013). Prajna: The Discernment of Direct Awareness Knowningness (Gnosis, Jnana). Transmission 6.
    This paper focuses on Prajna and the discernment of knowningness.
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  26. Rudolph Bauer (2013). Dzogchen as Presence. Transmission 6.
    This paper focuses on the essence of dzogchen as Presence.
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  27. Rudolph Bauer (2013). Dzogchen as Self Liberation Through The Ground of Wisdom Awareness. Transmission 6.
    This paper focuses on Dzogchen and self liberation.
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  28. Rudolph Bauer (2013). The Path of Everyone Which is Always Taking Place, The Path of Appearance and Awareness. Transmission 6.
    This paper focuses on the path of appearance and awareness.
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  29. Rudolph Bauer (2013). Liberation as the Experience of Pervasive Radiance, the Pervasiveness of Radiance. Transmission 6.
    This paper focuses on liberation as the experience of pervasive radiance.
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  30. Rudolph Bauer (2013). Dzogchen is Self Liberation Through The Appearing of Appearances. Transmission 6.
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  31. Rudolph Bauer (2013). Welcome to Whoville. Transmission 6.
    This paper focuses on the phenomenology of whoness.
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  32. Rudolph Bauer (2012). Symbolization (Part 2) as the Purity of All Phenomena. Transmission 3.
    This paper focuses on symbolization as purity and translucidity of phenomena.
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  33. Rudolph Bauer (2012). Symbolic Transmissions: Part 1. Transmission 3.
    This paper focuses on the phenomenology of symbolic transmissions.
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  34. Rudolph Bauer (2012). Experiencing Subjectivity as Primordial Awareness Field. Transmission 2.
    This paper describes subjectivity as the manifestation of the primordial awareness field.
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  35. Rudolph Bauer (2012). Merleau Ponty: Subjectivity as The Field of Being Within Beings. Transmission 4.
    This paper relates Merleau Ponty's understanding of primordial subjectivity and the field of Being within beings.
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  36. Rudolph Bauer (2012). The Appearance of Emptiness Through Time. Transmission 4.
    This paper focuses on the appearance of emptiness through time.
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  37. Rudolph Bauer (2012). Gazing as Dzogchen. Transmission 2.
    This paper describes the phenomenology of gazing within dzogchen practice.
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  38. Rudolph Bauer (2012). The Wonder of Wonders – Subjectivity as Non-Duality. Transmission 2.
    This paper describes the contemporary phenomenological understanding of subjectivity as non dual awareness.
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  39. Rudolph Bauer (2012). Phenomenology of Manifestation of Appearance. Transmission 4.
    This paper focuses on the phenomenology of the manifestation of awareness.
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  40. Rudolph Bauer (2012). Beyond Idealism and Beyond Realism. Transmission 4.
    This paper focuses on the phenomenology of idealism and realism in light of dzogchen.
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  41. Rudolph Bauer (2012). The Phenomenology of the Experiential Awareness Field. Transmission 3.
    This paper focuses on the phenomenology of the experiential awareness field.
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  42. Rudolph Bauer (2012). Guhyagarbha Tantra: Awakened Awareness and the Awakeness of Phenomena. Transmission 3.
    This paper explores the nature of awakened awareness and awakened phenomena in the dzogchen tradition from a phenomenological viewpoint.
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  43. Rudolph Bauer (2012). Undying and Unborn and Unbound Base of Space and Light. Transmission 1 (Awareness).
    This paper focuses on the base of awareness as space and light.
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  44. Rudolph Bauer (2012). Phenomenology of the Essence and Appearance in Merleau Ponty. Transmission 6.
    This paper focuses on the phenomenology of essence and appearance in Merleau Ponty.
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  45. Rudolph Bauer (2012). The Phenomenology of TimelessAwareness as Vajra Kumara. Transmission 3.
    This paper focuses on the phenomenology of timeless awareness.
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  46. Rudolph Bauer (2012). Phenomenology of the Healing Power of the Awareness Field. Transmission 3.
    This paper focuses on the phenomenology of healing within the awareness field.
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  47. Rudolph Bauer (2012). Desire and Fixation. Transmission 2.
    This paper focuses on the phenomenology of desire and fixation.
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  48. Rudolph Bauer (2012). The Phenomenology of Awareness as the Second Reduction. Transmission 3.
    This paper focuses on the phenomenology of awareness and the second reduction.
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  49. Rudolph Bauer (2012). What is the Wonder of All Wonders? The Unfolding Awareness... Luminous Flesh. Transmission 1.
    This paper focuses on the unfolding of awareness as embodiment of luminous spaceousness.
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  50. Rudolph Bauer (2012). Radiance of the Field of Awareness. Transmission 3.
    This paper focuses on the radiance of awareness.
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1 — 50 / 429