Results for 'Buddha and Buddhism'

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  1.  5
    Blaming the Buddha: Buddhism and Moral Responsibility.Bingle Bobby - forthcoming - Sophia:1-17.
    This paper answers the question ‘what does Buddhism say about free will?’ I begin by investigating Charles Goodman’s influential answer, according to which Buddhists reject getting angry at wrongdoers because they believe that people are not morally responsible. Despite putative evidence to the contrary, Goodman’s interpretation of Buddhism is problematic on three counts: Buddhist texts do not actually support rejection of moral responsibility; Goodman’s argument has the unwanted upshot of undermining positive attitudes like compassion, which Buddhism unambiguously (...)
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  2.  3
    The Buddha, Buddhist Civilization in India and Ceylon.Trevor Ling - 1974 - Philosophy East and West 24 (3):372-373.
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  3.  3
    The Ancient Origins of Bhakti and the Dharma of the Buddha (Buddhism, Law, Vedic Origins).R. Singh - 1997 - Journal of Dharma 22:460-469.
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  4.  1
    The Path of the Buddha: Buddhism Interpreted by Buddhists. [REVIEW]R. D. - 1956 - Review of Metaphysics 10 (2):374-374.
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  5. The Path of the Buddha: Buddhism Interpreted by Buddhists.Kenneth W. Morgan - 1956 - Philosophy East and West 6 (2):175-176.
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  6. The Path of the Buddha. Buddhism Interpreted by Buddhists.Arthur F. Wright & Kenneth W. Morgan - 1957 - Journal of the American Oriental Society 77 (1):61.
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  7.  5
    Rethinking the Buddha: Early Buddhist Philosophy as Meditative Perception by Eviatar Shulman.David Nowakowski - 2017 - Philosophy East and West 67 (1):283-288.
    Eviatar Shulman’s Rethinking the Buddha: Early Buddhist Philosophy as Meditative Perception offers an important reminder to take early Buddhist texts seriously as meaning what they say, with regard to the four noble truths, dependent origination, and selflessness. Shulman’s book ably makes this interpretive point, but is frustratingly unclear in its more general discussion of the relationship between philosophy and meditation. Shulman’s main thesis is that the four noble truths, as they are customarily taught today, are a...
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  8.  31
    The Psychic Power of Buddha in the Early Buddhism Community.Hye Young Won - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:287-288.
    The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The (...) visited Uruvela-Kassapa and took lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesythat they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at least composed under India bramins influence, and are prejudiced against the brahmins. (shrink)
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  9.  1
    Is “Buddha-Nature” Buddhist?Richard King - unknown
    Recent controversies in Japanese Buddhist scholarship have focused upon the Mah y na notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as an tman. This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mah y na s tras which utilised (...)
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  10. Was Epicurus a Buddhist? An Examination and Critique of the Theories of Negative Happiness in Buddha and Epicurus.Adam Barkman - 2008 - Ethic@ 7:287-294.
    Comparisons betw western philosophies are uncommon and this, among other things, hinders global philosophical discourse. Thus, in this essay I want to compare the philosophies of the Buddha and Epicurus for similarities, particular in regard to what I call "negative happiness." Once I have establish this, I want to give a brief critique of negative happiness, which subsequently amounts to a selective critique of Buddhism and Epicureanism.
     
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  11. Language and Meaning: Buddhist Interpretations of "the Buddha's Word" in Indian and Chinese Perspectives.Eun-su Cho - 1997 - Dissertation, University of California, Berkeley
    This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and their counterparts by seventh century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned "the essence of the Buddha's teaching," and developed intellectual dialogues through their texts. ;In the Indian Abhidharma texts, Sa ngitiparyaya, Jnanaprasthana, Mahavibhasa, Abhidharmakosa, and Nyayanusara, the nature of the Buddha's word was either "sound," the oral component of speech, or "name," the component of language (...)
     
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  12. Rethinking the Buddha: Early Buddhist Philosophy as Meditative Perception.Eviatar Shulman - 2014 - Cambridge University Press.
    A cornerstone of Buddhist philosophy, the doctrine of the four noble truths maintains that life is replete with suffering, desire is the cause of suffering, nirvana is the end of suffering, and the way to nirvana is the eightfold noble path. Although the attribution of this seminal doctrine to the historical Buddha is ubiquitous, Rethinking the Buddha demonstrates through a careful examination of early Buddhist texts that he did not envision them in this way. Shulman traces the development (...)
     
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  13. Buddha-Nature, Mind and the Problem of Gradualism in a Comparative Perspective on the Transmission and Reception of Buddhism in India and Tibet.David Seyfort Ruegg - 1989
     
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  14. A Philosophical Analysis of Buddhist Notions: The Buddha and Wittgenstein.ĒḌīPī Kalansūriya - 1987 - Sri Satguru Publications.
     
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  15. Buddhist Philosophy or the Message of the Buddha.Ke Padmārāvu - 2007 - Lokayata Prachuranalu.
     
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  16. Buddhist Enlightenment and the Destruction of Attractor Networks: A Neuroscientific Speculation on the Buddhist Path From Everyday Consciousness to Buddha-Awakening.Patricia Sharp - 2011 - Journal of Consciousness Studies 18 (3-4):3-4.
    Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...)
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  17.  19
    Buddha Browsing: American Buddhism and the Internet.Ally Ostrowski - 2006 - Contemporary Buddhism 7 (1):91-103.
  18. How Can a Buddha Come to Act?: The Possibility of a Buddhist Account of Ethical Agency.Bronwyn Finnigan - 2011 - Philosophy East and West 61 (1):134-160.
    In the past decade or so there has been a surge of monographs on the nature of ‘Buddhist Ethics.’ For the most part, authors are concerned with developing and defending explications of Buddhism as a normative ethical theory with an apparent aim of putting Buddhist thought directly in dialogue with contemporary Western philosophical debates in ethics. Despite disagreement among Buddhist ethicists concerning which contemporary normative ethical theory a Buddhist ethic would most closely resemble (if any), 1 it is arguable (...)
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  19.  17
    The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, And: The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words (Review).John D'Arcy May - 2005 - Buddhist-Christian Studies 25 (1):190-192.
  20.  10
    “Kill the Buddha” Quietism in Action and Quietism as Action in Zen Buddhist Thought and Practice.Jacob Raz - 2010 - Common Knowledge 16 (3):439-456.
    A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article proposes that, despite endless debates within Zen Buddhism between quietist tendencies (“sitting quietly, doing nothing”) and the instruction to act in the world (“go wash the dishes”), Zen has always held a nondualist approach that denies any contradiction between these seemingly distinct ways. Zen has never really seen them as distinct. The article does survey, however, several quietist sources for Zen in early Indian (...)
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  21. Ray Riegert and Thomas Moore, The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and Lindsay Falvey, The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words.J. D. May - 2005 - Buddhist-Christian Studies 25:190.
     
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  22. The Buddha And The Birch Tree: The Great Pine Forest Monastery And The Localization Of Vietnamese Buddhism To Canada.Alexander Soucy - 2014 - Contemporary Buddhism 15 (2):373-393.
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  23. Buddha-Nature and Human Nature: A Discussion of the Differences and Similarities Between the Teachings of Confucianism and of Buddhism, and Their Mutual Influences.Lai Yonghai - 1991 - Contemporary Chinese Thought 23 (1):3-33.
    Buddhism's profound and longlasting impact on China's traditional culture has come to be increasingly acknowledged and understood. At the same time, the great impact that China's traditional culture has on the teachings of Buddhism has also come to be increasingly studied and emphasized by the circles of Buddhist teachers. Thus, the study of the relationship and interaction between Buddhism and Chinese culture has become a major component of the current study of culture.
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  24. The Yogācārā and Mādhyamika Interpretations of the Buddha-Nature Concept in Chinese Buddhism.Ming-Wood Liu - 1985 - Philosophy East and West 35 (2):171-193.
  25.  24
    Fukudenkai: Sewing the Buddha’s Robe in Contemporary Japanese Buddhist Practice.Diane Riggs - 2004 - Japanese Journal of Religious Studies 31 (2):311-356.
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  26.  21
    Buddha Versus Buddhism.G. K. Chesterton - 1984 - The Chesterton Review 10 (1):1-4.
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  27.  9
    The Struggle Against Pragmata. C.I. Beckwith) Greek Buddha. Pyrrho's Encounter with Early Buddhism in Central Asia. Pp. XXII + 276. Princeton and Oxford: Princeton University Press, 2015. Cased, £19.95, Us$29.95. Isbn: 978-0-691-16644-5. [REVIEW]Richard Stoneman - 2016 - The Classical Review 66 (2):487-488.
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  28. Buddhism : In the Footsteps of the Buddha.David L. Haberman - 2009 - In Leslie Forster Stevenson (ed.), Ten Theories of Human Nature. Oxford University Press.
     
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  29.  11
    The Vedāntic Buddhism of the Buddha[REVIEW]Clarence H. Hamilton - 1949 - Journal of Philosophy 46 (22):732-733.
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  30. The Buddha's Philosophy of Man: Early Indian Buddhist Dialogues.Trevor Oswald Ling (ed.) - 1981 - Dent.
     
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  31. Lord Buddha and Buddhism Seen Through the Eyes of Rabindranath.Madhumita Chattopadhyay - 2010 - International Journal on Humanistic Ideology 3 (2):87-110.
     
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  32.  2
    The Vedāntic Buddhism of the Buddha.J. G. Jennings - 1949 - Journal of Philosophy 46 (22):732-733.
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  33.  18
    The Mind as the Buddha-Nature: The Concept of the Absolute in Ch 'an Buddhism'.Yün-hua Jan - 1981 - Philosophy East and West 31 (4):467-477.
  34.  13
    Buddha and Buddhism: A New Appraisal.Howard L. Parsons - 1951 - Philosophy East and West 1 (3):8-37.
  35.  9
    The Buddha as Pramā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{N}$}}{N} " />Abhūta: Epithets and Arguments in the Buddhist “Logical” Tradition. [REVIEW]Roger R. Jackson - 1988 - Journal of Indian Philosophy 16 (4).
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  36.  6
    The Vedāntic Buddhism of the Buddha. A Collection of Historical Texts Translated From the Original Pāli and Edited by J. G. Jennings, M.A. (Oxon.), C.I.E. (Geoffrey Cumberlege, Oxford University Press, London. 1947. Pp. Cxvii + 697. Price £2 2s. Net.). [REVIEW]E. J. Thomas - 1947 - Philosophy 22 (83):275-.
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  37.  1
    Buddha and the Gospel of Buddhism.E. B. & Ananda Coomaraswamy - 1967 - Journal of the American Oriental Society 87 (2):210.
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  38.  7
    The Evolution of Buddhist Systematics From the Buddha to Vasubandhu.José Pereira & Francis Tiso - 1988 - Philosophy East and West 38 (2):172-186.
  39.  2
    The Buddha as Pram? $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N}$$ Abh?Ta: Epithets and Arguments in the Buddhist ?Logical? Tradition. [REVIEW]RogerR Jackson - 1988 - Journal of Indian Philosophy 16 (4):335-365.
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  40.  1
    The Life of the Buddha and the Buddhist Life: Wang Jung's "Songs of Religious Joy".Richard Mather - 1987 - Journal of the American Oriental Society 107 (1):31-38.
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  41.  1
    This Buddha's for You.(A Bar in Osaka, Japan has on-Site Buddhist Priest).Christopher John Farley - 1993 - In Jonathan Westphal & Carl Avren Levenson (eds.), Time. Hackett Pub. Co.. pp. 13.
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  42.  1
    Review of'Curators of the Buddha: The Study of Buddhism Under Colonialism'. Edited by DS Lopez Jr. 1995. [REVIEW]Peter Flügel - 1997 - International Journal of Hindu Studies 1 (3).
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  43. The Buddha as Pramanabhuta: Epithets and Arguments in the Buddhist "Logical" Tradition.Roger R. Jackson - 1988 - Journal of Indian Philosophy 16 (4):335.
     
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  44. Buddha in the Crown: Avalokiteśvara in the Buddhist Traditions of Sri LankaBuddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka.J. P. M. & John Clifford Holt - 1999 - Journal of the American Oriental Society 119 (1):195.
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  45. World of the Buddha: An Introduction to Buddhist Literature.James P. McDermott & Lucien Stryk - 1983 - Journal of the American Oriental Society 103 (4):812.
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  46. Curators of the Buddha: The Study of Buddhism Under Colonialism. Edited by Donald S. Lopez, Jr.B. Moore-Gilbert - 2000 - The European Legacy 5 (1):125-125.
     
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  47. BuddhismLectures on Buddha and Buddhism.E. Dale Saunders, Richard A. Gard & Radhagovinda Basak - 1962 - Journal of the American Oriental Society 82 (1):106.
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  48. Review of Curators of the Buddha: The Study of Buddhism Under Colonialism by Donald S. Lopez, Jr.; and of Engaged Buddhism: Buddhist Liberation Movements in Asia by Christopher S. Queen and Sallie B. King. [REVIEW]Jeffrey Timm - 1997 - Philosophy East and West 47 (4):588-595.
     
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  49. Die Weisheit des Buddha.Helmuth von Glasenapp - 1946 - H. Bühler, Jr.
     
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  50. Buddhism and Animal Ethics.Bronwyn Finnigan - 2017 - Philosophy Compass 12 (7):1-12.
    This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers (...)
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