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  1. Dōgen's Appropriation of Lotus Sutra Ground and Space.Taigen Dan Leighton - forthcoming - Japanese Journal of Religious Studies.
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  2. The Self in Deep Ecology: A Response to Watson.Joshua Anderson - 2020 - Asian Philosophy 30 (1):30-39.
    Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully consistent with deep ecology, and (...)
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  3. Emptiness And Metaethics: Dōgen's Anti-Realist Solution.Russell Guilbault - 2020 - Philosophy East and West:957-976.
    Since Nāgārjuna's proclamation of the emptiness of all things,1 Mahāyāna Buddhism has been faced with the question of how to reconcile emptiness with its commitment to compassion and altruism. While the latter would seem to require the existence of moral facts, the former would seem to destroy any basis for moral facts. In the vocabulary of contemporary metaethics, it would seem that any Buddhist who accepts Nāgārjuna's formulation of emptiness is committed to moral anti-realism,2 but it remains controversial whether anti-realism (...)
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  4. A Contextualized Self: Re-Placing Ourselves Through Dōgen and Spinoza.Gerard Kuperus - 2019 - Comparative and Continental Philosophy 11 (3):222-234.
    ABSTRACTFor Dōgen, the Buddhist doctrine of “no self” ultimately presents the self as contextualized. The self is for him not an independent entity, but is intricately related to its environment, determined through the many beings around it. In a quite different philosophical setting, Spinoza developed similar ideas. While Dōgen challenged the specifics of a tradition that explicitly argues against the idea of an absolute self, Spinoza faced a more radical challenge: questioning an absolute, unchanging, and free self that the Western (...)
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  5. A Zen Philosopher? – Notes on the Philosophical Reading of Dōgen's Shōbōgenzō.Raji C. Steineck - 2018 - In Raji C. Steineck, Elena L. Lange, Ralph Weber & Robert H. Gassmann (eds.), Concepts of Philosophy in Asia and the Islamic World, vol. 1: China and Japan. Boston, USA: Brill. pp. 577-606.
    This contribution argues that it is misleading to consider Dōgen (1200-1253) a philosopher, in spite of a strong reception of his thought in Japanese and Comparative philosophy since the early 20th century. Dōgen himself gives a decidedly parochial description of his own agenda, and that he considered non-Buddhist views and teachings unworthy of any consideration whatsoever. There are substantial differences between Dōgen's concept of the Buddha Way and philosophy as an open-ended and reasoned discourse on matters of fundamental human concern. (...)
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  6. 'Religion' and the Concept of the Buddha Way: Semantics of the Religious in Dōgen.Raji C. Steineck - 2018 - Asiatische Studien / Études Asiatiques 72 (1):177-206.
    In recent decades, the concept of religion, and specifically its application to non-Western historic cultural formations has come unter critical scrutiny. This paper applies the analysis of semantic fields to three works by the medieval Japanese Buddhist monk Dōgen (1200–1253), who came to be revered as founder of the still extant Sōtō school of Zen Buddhism. By putting his notion of the ‘Buddha Way’ (butsudō) into strong relief, it provides a basis for comparison with modern concepts of religion. The conclusion (...)
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  7. Introduction: ‘What is Japanese Philosophy’?Raji C. Steineck & Elena L. Lange - 2018 - In Raji C. Steineck, Ralph Weber, Robert H. Gassmann & Elena L. Lange (eds.), Concepts of Philosophy in Asia and the Islamic World, vol. 1: China and Japan. Boston, USA: Brill. pp. 459-481.
    This introductory chapter on concepts of Japanese philosophy and the concomitant approaches to this subject contains 1) a brief critical overview of the term's history and its impact on the definition of the field and 2) a short presentation of the ensuing chapters, which create a sustained dialogue on how to understand Japanese philosophy and how to delineate its his history.
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  8. Reading Shamon Dōgen: A Tourist’s Guide.Steve Bein - 2017 - In Purifying Zen: Watsuji Tetsuro's Shamon Dogen. University of Hawaii Press. pp. 119-142.
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  9. Dōgen Zenji No Shisō-Teki Kenkyū 道元禅師の思想的研究 by Tsunoda Tairyū 角田泰隆. [REVIEW]Bolokan Eitan - 2017 - Philosophy East and West 67 (1):274-277.
    Tsunoda Tairyū of Komazawa University is one of the foremost authorities on shūgaku 宗学, or “Sōtō theology,” in Japanese academia, and a leading philologist of Dōgen’s writings, in particular the Shōbōgenzō 正法眼蔵. Tsunoda’s ongoing investigation of Dōgen’s philosophy culminated in the year 2015 when his extensive study Dōgen Zenji no shisō-teki kenkyū 道元禅師の思想的研究 was published by Shunjūsha. Tsunoda opens by introducing the fundamental methodologies that constitute Sōtō theological scholarship. The first is sankyū 参究, or scholarship based on one’s faith in (...)
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  10. 2. Dōgen’s Period of Self-Cultivation.Watsuji Tetsurō - 2017 - In Steve Bein (ed.), Purifying Zen: Watsuji Tetsuro's Shamon Dogen. University of Hawaii Press. pp. 34-44.
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  11. 9. Dōgen’s “Truth”.Watsuji Tetsurō - 2017 - In Steve Bein (ed.), Purifying Zen: Watsuji Tetsuro's Shamon Dogen. University of Hawaii Press. pp. 85-118.
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  12. 5. Shinran’s Compassion and Dōgen’s Compassion.Watsuji Tetsurō - 2017 - In Steve Bein (ed.), Purifying Zen: Watsuji Tetsuro's Shamon Dogen. University of Hawaii Press. pp. 61-71.
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  13. Dōgen: Textual and Historical Studies Ed. By Steven Heine.Eitan Bolokan - 2016 - Philosophy East and West 66 (1):348-351.
    Dōgen: Textual and Historical Studies is an impressive volume that marks a significant leap forward in the study of Zen Master Eihei Dōgen, founder of the Japanese Sōtō School. Dōgen’s life and thought are closely examined in light of the wider historical and religious contexts of Song dynasty China and the Kamakura era in Japan. This collection offers a careful consideration of Dōgen’s rich literary legacy by examining his significance situated as he was at the historical crossroads between the Chinese (...)
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  14. Shedding Dōgen’s Light on Betweenness: What Watsuji Tetsurō’s Interpretation of the Shōbōgenzō Can Teach Us About His Ethics.Graham Mayeda - 2016 - In Takeshi Morisato (ed.), Critical Perspectives on Japanese Philosophy. Chisokudo Publications & Nanzan Institute for Religion and Culture. pp. 327-362.
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  15. Re-Visioning Dōgen Kigen’s Attitude Toward the System in Considering the Concept of Aspiration and Just-Sitting Mediation.Eiji Suhara - 2016 - Journal of Buddhist Philosophy 2:187-213.
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  16. Treasury of the True Dharma Eye: Zen Master Dogen’s Shobo Genzo Ed. By Kazuaki Tanahashi.Eitan Bolokan - 2015 - Philosophy East and West 65 (4):1286-1288.
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  17. Dōgen’s Views on Practice and Realization and His Dream Encounter with Damei Fachang.Shūdō Ishi - 2015 - Journal of Buddhist Philosophy 1:193-212.
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  18. 「応答の心が交差する小径」としての〈感応道交〉 道元のフェミニズム的解釈」 [The interpretation of kannō dōkō – Dōgen from a feminist point of view].Ralf Müller - 2015 - 『日本哲学史研究』Research Bulletin of Japanese Philosophy.
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  19. Dōgen’s Idea of Buddha-Nature: Dynamism and Non-Referentiality.Rein Raud - 2015 - Asian Philosophy 25 (1):1-14.
    Busshō, one of the central fascicles of Dōgen’s Shōbōgenzō, is dedicated to the problematic of Buddha-nature, the understanding of which in Dōgen’s thought is fairly different from previous Buddhist philosophy, but concordant with his views on reality, time and person. The article will present a close reading of several passages of the fascicle with comment in order to argue that Dōgen’s understanding of Buddha-nature is not something that entities have, but a mode of how they are, neither in itself nor (...)
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  20. Cognition Embodied in Buddhist Philosophy—A Comparative Reflection of Dōgen and Heidegger.Hisaki Hashi - 2014 - Philosophy Study 4 (2).
  21. The Sense of Symmetry: Comparative Reflections on Whitehead, Nishida, and Dōgen.Masato Ishida - 2014 - Process Studies 43 (1):4-34.
    In contrast to temporal asymmetry stressed in process philosophy, symmetry prevails in Mahayana Buddhism and East Asian philosophy formed under its influence. The paper clarifies the meaning of symmetry from the perspectives of Kitaro Nishida and Dogen, it explores similar or overlapping ideas in Whitehead’s philosophy oforganism, and it suggests that the differences among them are much smaller than commonly believed.
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  22. Review Article: Ishii Shudo’s Contributions to Dogen Studies Examining Chinese Influences on the Kana and Kanbun Texts.Heine Steven - 2014 - Japanese Journal of Religious Studies 41 (2).
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  23. Review Of: Pamela D. Winfield, Icons and Iconoclasm in Japanese Buddhism: Kūkai and Dōgen on the Art of Enlightenment. [REVIEW]Eric Haruki Swanson - 2014 - Japanese Journal of Religious Studies 41 (2).
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  24. Painting Mountains and Rivers: Gary Snyder, Dōgen, and the Elemental Sutra of the Wild.Jason Martin Wirth - 2014 - Research in Phenomenology 44 (2):240-261.
    In this essay I hope to make some new contributions to the philosophical opening occasioned by John Sallis’ articulation of an “elementology” more broadly and by his turn to Guo Xi’s exquisite Song Dynasty shan-shui scroll painting, Early Spring more particularly. I do so by bringing the remarkable writings by the American poet and thinker Gary Snyder, especially in relationship to his reading of the great Kamakura Zen Master Eihei Dōgen, directly into the fray of contemporary Continental discourses on the (...)
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  25. Kūkai and Dōgen as Exemplars of Ecological Engagement.Graham Parkes - 2013 - Journal of Japanese Philosophy 1 (1):85-110.
    Although the planet is currently facing an unprecedented array of environmental crises, those who are in a position to do something about them seem to be paralyzed and the general public apathetic. This pathological situation derives in part from a particular concep­tion of the human relationship to nature which is central to anthro­pocentric traditions of thought in the West, and which understands the human being as separate from, and superior to, all other beings in the natural world. Traditional East Asian (...)
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  26. Dōgen and Wittgenstein: Transcending Language Through Ethical Practice.Laura Specker Sullivan - 2013 - Asian Philosophy 23 (3):1-15.
    While there have been numerous claims of a resemblance between the philosophy of Ludwig Wittgenstein and Zen Buddhism, few studies of the philosophy of Wittgenstein in detailed comparison with specific Zen thinkers have emerged. This paper attempts to fill this gap by considering Wittgenstein’s philosophy in relation to that of Eihei Dōgen, founder of the Sōtō school of Zen. Points of particular confluence are found in both thinkers’ approaches to language, experience, and practice. Through an elucidation of these points, this (...)
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  27. Contradictions in Dōgen.Koji Tanaka - 2013 - Philosophy East and West 63 (3):322-334.
    In "The Way of the Dialetheist: Contradictions in Buddhism," Yasuo Deguchi, Jay L. Garfield, and Graham Priest argue that some (though not all) of the contradictions that appear in Buddhist texts should be accepted. An examination of their argument depends on what sort(s) of negation is (are) used in the texts. In order to see apparently contradictory statements as affirmations of true contradictions, we must assume that 'not' (or its variance) is used as a contradiction-forming operator. In this article, the (...)
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  28. Icons and Iconoclasm in Japanese Buddhism: Kukai and Dogen on the Art of Enlightenment.Pamela D. Winfield - 2013 - Oup Usa.
    Pamela D. Winfield offers a fascinating juxtaposition and comparison of the thoughts of two pre-modern Japanese Buddhist masters, Kukai (774-835) and Dogen (1200-1253) on the role of imagery in the enlightenment experience.
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  29. Dōgen and the Unknown Knowns: The Practice of the Wild After the End of Nature.Jason M. Wirth - 2013 - Environmental Philosophy 10 (1):39-61.
    Thinkers like Slavoj Žižek and Tim Morton have heralded the end of our ideological constructions of nature, warning that popular “ecology” or the “natural” is just the latest opiate of the masses. Attempting to think what I call Nature after Nature, I turn to the Kamakura period Zen master Dōgen Eihei to explore the possibilities of thinking Nature in its non-ideological self-presentation or what Dōgen called “mountains and rivers.” I bring Dōgen into dialogue with his great champion, the American poet (...)
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  30. The Existential Moment: Rereading Dōgen's Theory of Time.Rein Raud - 2012 - Philosophy East and West 62 (2):153-173.
    This article argues for a new way to interpret Dōgen's theory of time, reading the notion of uji as momentary existence, and shows that many notorious difficulties usually associated with the theory can be overcome with this approach, which is also more compatible with some fundamental assumptions of Buddhist philosophy (the non-durational existence of dharmas, the arbitrariness of linguistic designations and the concepts they point to, the absence of self-nature in beings, etc.). It is also shown how this reading leads (...)
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  31. Buddha-Nature and Personality as the Ground of Ethics: A Metaethical Dialogue Between Dōgen and Berdyaev.Anton Luis Sevilla - 2012 - Budhi: A Journal of Ideas and Culture 16 (2):42-73.
  32. No-Self, Dōgen, the Senika Doctrine, and Western Views of Soul.Gerhard Faden - 2011 - Buddhist-Christian Studies 31:41-54.
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  33. Human Dwellings as Time Expressions: Dialogue Between Heidegger and Dōgen.José Carlos Michelazzo - 2011 - Natureza Humana 13 (2):63-84.
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  34. As habitações do humano como expressões do tempo: diálogo entre Heidegger e Dōgen.José Carlos Michelazzo - 2011 - Natureza Humana 13 (2):63-84.
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  35. Inside the Concept: Rethinking Dōgen's Language.Rein Raud - 2011 - Asian Philosophy 21 (2):123 - 137.
    One of the most characteristic features of the philosophy of D?gen is his idiosyncratic use of language, in particular, the replacement of expected semantic connections between two adjacent Chinese characters with improbable, but grammatically possible ones, from which new philosophical concepts are then derived. The article places this writing technique in the context of the linguistic changes that were taking place both in China and Japan at the time of D?gen's writing as well as the general attitude of Chan/Zen thinkers (...)
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  36. Fox Koan and Dream: Dogen's New Light on Causality and Purity.Kirill O. Thompson - 2011 - Asian Philosophy 21 (3):251 - 256.
    The consummate Soto Zen master, Dogen (1200?1253), expressed himself in creative ways that reflected fundamental insights of Chan/Zen Buddhism while responding to the needs of his time and place, i.e., Kamakura era Japan. His early training in Tendai and Rinzai Zen lent rigor and force to his Soto Zen experiences and expressions. This paper explores Dogen's new light on causality and morality purity, vis-à-vis Song dynasty Chan approaches by examining (1) his comments, early (1244) and late (ca. 1252), on the (...)
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  37. Self and Other: A Parallel Between Dōgen and Nishida.Laurentiu Andrei - 2010 - In James W. Heisig & Rein Raud (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 175-189.
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  38. Body-Mind and Buddha Nature: Dōgen’s Deeper Ecology.Parkes Graham - 2010 - In James W. Heisig & Rein Raud (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 122-€“147.
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  39. Negotiating the Divide of Death in Japanese Buddhism: Dōgen’s Difference.John Maraldo - 2010 - In James W. Heisig & Rein Raud (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 89-€“121.
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  40. Practicing Time: Time and Practice in Deleuze and Dōgen.Ott Margus & Allik Alari - 2010 - In James W. Heisig & Rein Raud (eds.), Frontiers of Japanese Philosophy: Japanese Philosophy Abroad. Nanzan Institute for Religion & Culture. pp. 148-€“174.
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  41. Book Review: Visions of Awakening Space and Time: Dōgen and the Lotus Sutra. [REVIEW]Douglas K. Mikkelson - 2009 - Buddhist-Christian Studies 29.
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  42. Visions of Awakening Space and Time: Dōgen and the Lotus Sutra (Review).Douglas K. Mikkelson - 2009 - Buddhist-Christian Studies 29:168-171.
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  43. Watsuji’s Reading of Dōgen’s Shōbōgenzō.Ralf MuìˆLler - 2009 - In Raquel Bouso & James W. Heisig (eds.), Frontiers of Japanese Philosophy 6: Confluences and Cross-Currents. Nanzan Institute for Religion & Culture. pp. 109-€“128.
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  44. Japan : The Dilemma of Dôgen.Brian Schroeder - 2009 - In David Edward Jones & Ellen R. Klein (eds.), Asian Texts, Asian Contexts: Encounters with Asian Philosophies and Religions. State University of New York Press.
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  45. Frontiers of Japanese Philosophy: Origins and Possibilities.Andrei Laurentiu - 2008 - Nanzan Institute for Religion & Culture.
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  46. On Dōgen and Derrida.Garrett Zantow Bredeson - 2008 - Philosophy East and West 58 (1):60-82.
    Are Derrida’s critique of presence and Dōgen’s emphasis on presence incompatible? I argue that they are not—and, in fact, that there is a deep connection between the projects of the two thinkers. In showing this I hope to combat some serious misconceptions about essential aspects of both Zen Buddhism and deconstruction.
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  47. Manifesting Suchness.Ehei Dogen - 2008 - In Andrew Eshleman (ed.), Readings in the Philosophy of Religion: East Meets West. Blackwell. pp. 223.
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  48. Review of Did Dōgen Go to China? What He Wrote and When He Wrote It, by Steven Heine. [REVIEW]William Harmless - 2008 - Philosophy East and West 58 (2):286-288.
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  49. Review Article: A Day in the Life: Two Recent Works on Dōgen’s Shōbōgenzō “Gyōji” [Sustained Practice] Fascicle.Steven Heine - 2008 - Japanese Journal of Religious Studies 35 (2):363-372.
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  50. Japanese Philosophy Abroad.Hori Victor & Curley Melissa Anne-Marie (eds.) - 2008 - Nanzan Institute for Religion & Culture.
    The growing scholarship on the Kyoto School of Japanese Buddhist philosophy has brought it to the attention of more and more people in the West, but in the process, the Kyoto School has acquired a fixed identity. It is usually depicted as centered around three main figures—Nishida Kitarō, Tanabe Hajime and Nishitani Keiji—and concerned with the philosophy of nothingness. In fact, however, as the thirteen scholars in this volume show, the Kyoto School included several other members beside the inner circle (...)
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1 — 50 / 144