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  1. [Buddhism and Judaism: Some Further Considerations]: Response.Masao Abe - 1993 - Buddhist-Christian Studies 13:227.
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  2. Transformation in Buddhism.Masao Abe - 1987 - Buddhist-Christian Studies 7:5.
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  3. Book Review: Joseph D. Parker, Zen Buddhist Landscape Arts of Early Muromachi Japan (1336-1573). [REVIEW]Stephen Addiss - 2001 - Japanese Journal of Religious Studies 28 (1-2):184-186.
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  4. An Inquiry Into the Historical Development of Philosophy in Japan.Kelly Louise Rexzy P. Agra - 2013 - Budhi: A Journal of Ideas and Culture 17 (2):27-59.
    What is Japanese philosophy? This paper will address this question, not by giving a survey of the works of Japanese philosophers or a definition of the subject matter of Japanese philosophy, but by attempting to present how it emerged as a distinct philosophical tradition—by sketching the controversies that gave rise to its formation; the social, intellectual, and historical factors that paved the way to its development; and the revolution of thought which finally gave it the title “Japanese philosophy.” I will (...)
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  5. A Rite of Their Own: Japanese Buddhist Nuns and the Anan Kōshiki.Barbara R. Ambros - 2016 - Japanese Journal of Religious Studies 43 (1):207-250.
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  6. Editors' Introduction: Kōshiki in Japanese Buddhism.Barbara R. Ambros, James L. Ford & Michaela Mross - 2016 - Japanese Journal of Religious Studies 43 (1):1-15.
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  7. Local Religion in Tokugawa History: Editors' Introduction.Barbara Ambros & Duncan Williams - 2001 - Japanese Journal of Religious Studies 28 (3/4):209-225.
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  8. Missing Hongan-Ji in Japanese Studies.Galen Amstutz - 1996 - Japanese Journal of Religious Studies 23 (1-2):155-178.
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  9. Zen and American Transcendentalism.Shōei Andō - 1970 - [Tokyo]Hokuseido Press.
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  10. Professor Carpenter on Japanese Buddhism. Anesaki - 1906 - Hibbert Journal 5:184.
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  11. How Christianity Appeals To A Japanese Buddhist.M. Anesaki - 1905 - Hibbert Journal 4 (1):1-3.
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  12. The “Separation of Gods and Buddhas” at Omiwa Jinja in Meiji Japan.Klaus Antoni - 1995 - Japanese Journal of Religious Studies 22 (1-2):139-159.
  13. キルケゴールと日本の仏教・哲学.Masaru åotani & Toshikazu åoya - 1992
  14. The Lotus Sutra as the Core of Japanese Buddhism: Shifts in Representations of its Fundamental Principle.Endo Asai - 2014 - Japanese Journal of Religious Studies 41 (1).
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  15. Theory of Personhood in Nishida Kitarō and Mou Zongsan: Reflections on Critical Buddhism's View of the Kyoto School.Tomomi Asakura - 2015 - Taiwan Journal of East Asian Studies 12 (1):41-63.
    This paper attempts to interpret the theory of personhood in the works of Nishida Kitarō (1870-1945) in a way that refutes a certain type of Nishida interpretation that Critical Buddhism offers. According to this type of interpretation, the logic of basho is a modern version of the Qixinlun system. Based on this interpretation, Critical Buddhism denounces Kyoto School philosophy as "topical Buddhism." This paper shows how Nishida himself consciously differentiates his philosophy from the idealistic and monistic system with which the (...)
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  16. Medical Treatment and Buddhism – Reflections From the Discussion on Brain Death and Organ Transplantation in Japanese Buddhism.Tobias Bauer - 2010 - Eubios Journal of Asian and International Bioethics 20 (2):58-64.
  17. Japanese Pure Land Buddhism in Christian America.Carl Becker - 1990 - Buddhist-Christian Studies 10:143.
  18. Self Power, Other Power, and Non-Dualism in Japanese Buddhism.Steve Bein - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:7-13.
    A traditional distinction is made in scholarship on Japanese Buddhism between two means for attaining enlightenment: jiriki 自力, or "self power," and tariki 他力, or "other power." Dōgen's Sōtō Zen is the paradigmatic example of a jiriki school: according to Dōgen, one attains enlightenment through strenuous zazen and rigorous ascetic practices. Shinran's Jōdo Shin Buddhism is the paradigmatic example of a tariki school: according to Shinran, human beings are incapable of self-salvation, but by chanting the nembutsu they can invoke the (...)
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  19. Merleau-Ponty and Buddhism.Michael P. Berman, David Brubaker, Gerald Cipriani, Jay Goulding, Hyong-hyo Kim, Gereon Kopf, Glen A. Mazis, Shigenori Nagatomo, Carl Olson, Bernard Stevens, Funaki Toru & Brook Ziporyn - 2009 - Lexington Books.
    Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers including Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. The book offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.
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  20. Marxism and Buddhism the Problem of Emancipation in Modern Light.Pranab Kumar Bhattacharya - 1976 - Lipi Enterprise.
  21. Critical Readings in the Intellectual History of Early Modern Japan.W. J. Boot (ed.) - 2012 - Brill.
    This volume of Critical Readings provides an overview of recent scholarship about Japanese thought, as it took shape during the Edo Period. It contains articles about all participants in the intellectual debate: Buddhism, Confucianism, National Studies, and Dutch Learning.
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  22. The Cambridge History of Japan, Volume 2: Heian Japan.Robert Borgen, Donald H. Shively & William H. McCullough - 2002 - Journal of the American Oriental Society 122 (4):839.
  23. The Japanese Roboticist Masahiro Mori’s Buddhist Inspired Concept of “The Uncanny Valley".W. A. Borody - 2013 - Journal of Evolution and Technology 23 (1):31-44.
    In 1970, the Japanese roboticist and practicing Buddhist Masahiro Mori wrote a short essay entitled “On the Uncanny Valley” for the journal Energy . Since the publication of this two-page essay, Mori’s concept of the Uncanny Valley has become part and parcel of the discourse within the fields of humanoid robotics engineering, the film industry, culture studies, and philosophy, most notably the philosophy of transhumanism. In this paper, the concept of the Uncanny Valley is discussed in terms of the contemporary (...)
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  24. Review Of: Mark J. Teeuwen and Hendrik van der Veer, Nakatomi Harae Kunge: Purification and Enlightenment in Late-Heian Japan. [REVIEW]Richard Bowring - 2000 - Japanese Journal of Religious Studies 27 (1-2):129-130.
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  25. How Japanese Buddhism Appeals to a Christian Theist.J. Estlin Carpenter - 1905 - Hibbert Journal 4:503.
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  26. Plotting the Prince: Shotoku Cults and the Mapping of Medieval Japanese Buddhism.Kevin Carr - 2013 - Philosophy East and West 63 (2).
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  27. Becoming Bamboo: Western and Eastern Explorations of the Meaning of Life.Robert E. Carter - 1992 - International Journal for Philosophy of Religion 37 (2):113-115.
    The many problems we face in today's world -- among them war, environmental destruction, religious and racial intolerance, and inappropriate technologies -- demand that we carefully re-evaluate such issues as our relation to the environment, the nature of progress, ultimate purposes, and human values. These are all issues, Robert Carter explains, that are intimately linked to our perception of life's meaning. While many books discuss life's meaning either analytically or prescriptively, Carter addresses values and ways of meaningful living from a (...)
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  28. Japanese Buddhist Death and Dying.David W. Chappell - 1995 - Buddhist-Christian Studies 15:3-85.
  29. Traditional Buddhist Sects and Modernization in Japan.Gerald Cooke - 1974 - Japanese Journal of Religious Studies 1 (4):267-330.
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  30. Interfaith Dialogue and a Lotus Practitioner: Yamada Etai, the Lotus Sutra, and the Religious Summit Meeting on Mt. Hiei.Stephen G. Covell - 2014 - Japanese Journal of Religious Studies 41 (1).
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  31. Editors' Introduction: Traditional Buddhism in Contemporary Japan.Stephen G. Covell & Mark Rowe - 2004 - Japanese Journal of Religious Studies 31 (2):245-254.
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  32. Bukkyo Bunken No Kenkyu.Kyoto Ryukoku Daigaku - 1968 - Hyakka En.
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  33. The Problem of the Self in Buddhism and Christianity.Lynn A. De Silva - 1975 - Study Centre for Religion and Society.
  34. Brian D. Ruppert, Jewel in the Ashes: Buddha Relics and Power in Early Medieval Japan.William Deal - 2002 - Japanese Journal of Religious Studies 29 (1-2):152-156.
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  35. Gods, Buddhas, and Organs: Buddhist Physicians and Theories of Longevity in Early Medieval Japan.Edward Drott - 2010 - Japanese Journal of Religious Studies 37 (2):247-273.
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  36. The Person in Buddhism: Religious and Artistic Aspects.Heinrich Dumuolin - 1984 - Japanese Journal of Religious Studies 11 (2-3):143-167.
  37. Review Of: Akizuki Ryōmin, New Mahāyāna: Buddhism for a Post-Modern World. [REVIEW]Timothy Fitzgerald - 1992 - Japanese Journal of Religious Studies 19 (1):102-104.
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  38. In Search of a Lost Reformation: A Reconsideration of Kamakura Buddhism.James Foard - 1980 - Japanese Journal of Religious Studies 7 (4):261-291.
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  39. Indo Tetsugaku to Bukkyåo Fujita Kåotatsu Hakushi Kanreki Kinen Ronshåu.Kåotatsu Fujita & Fujita Kåotatsu Hakushi Kanreki Kinen Ronshåu Kankåokai - 1989 - Heirakuji Shoten.
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  40. Review Of: James Ketelaar, Of Heretics and Martyrs in Meiji Japan: Buddhism and Its Persecution. [REVIEW]Allan G. Grapard - 1992 - Japanese Journal of Religious Studies 19 (4):390-395.
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  41. Response of Buddhism and Shintō to the Issue of Brain Death and Organ Transplant.Helen Hardacre - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (4):585.
    Japan has no law recognizing the condition of brain death as the standard for determining that an individual has died. Instead, it is customary medical practice to declare a person dead when three conditions have been met: cessation of heart beat, cessation of respiration, and opening of the pupils. Of the developed nations, only Japan and Israel do not recognize brain death as the death of the human person.
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  42. Review of Japanese Buddhism: A Cultural History by Yoshiro Tamura. [REVIEW]Steven Heine - 2005 - Philosophy East and West 55 (1):125-126.
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  43. Review of Sourcebook for Modern Japanese Philosophy: Selected Documents by David A. Dilworth; Valdo H. Viglielmo; Agustin Jacinto Zavala. [REVIEW]Steven Heine - 2001 - Philosophy East and West 51 (2):311-312.
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  44. After the Storm: Matsumoto Shirō's Transition From "Critical Buddhism" to Critical Theology.Steven Heine - 2001 - Japanese Journal of Religious Studies 28 (1-2):133-156.
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  45. Motion and Emotion in Medieval Japanese Buddhism.Steven Heine - 1998 - Journal of Chinese Philosophy 25 (2):191-208.
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  46. Review Of: Chai-Shin Yu, Early Buddhism and Christianity: A Comparative Study of the Founders’ Authority, the Community, and the Discipline. [REVIEW]James Heisig - 1982 - Japanese Journal of Religious Studies 9 (4):320-322.
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  47. Book Review: Early Buddhism and Christianity: A Comparative Study of the Founders' Authority, the Community, and the Discipline by Chai-Shin Yu. [REVIEW]James W. Heisig - 1982 - Japanese Journal of Religious Studies 9:320-322.
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  48. Japanese Philosophy: A Sourcebook.James W. Heisig, Thomas P. Kasulis & John Maraldo - 2011 - University of Hawaiʻi Press.
  49. Japanese Buddhist Thought and Continental Philosophy: Three Perspectives.Dennis Hirota - 2014 - Contemporary Buddhism 15 (2):432-432.
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  50. The Succession of Realistic Presentation From Kishi Chikudo to Takeuchi Seihou.Takashi Hirota - 2005 - Bigaku 55 (4):29-41.
    Takeuchi Seiho was a contemporary sketch artist as declared by his motto, "Shasei and Shohitu" Shohitu were a major feature of his sketches, and he insisted upon their use. This style came from the traditions he inherited through his studies. Seiho found employment drawing Yuzen-shitae at Takashimaya, where he met Kishi Chikudo. Chikudo actually sketched drawings such as tigers from real life, rather than imagination. This must have strongly influenced Seiho at the time since Chikudo, his senior, advised him on (...)
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1 — 50 / 172