Results for 'Buddhist Feminism'

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  1. On the Buddha as an Avatara of Visnu.Geo-Lyong Lee, Relic Worship, Yang-Gyu An, Sung-ja Han, Buddhist Feminism, Seung-mee Jo, Young-tae Kim, Jeung-bae Mok, On Translating Wonhyo & Robert E. Buswell Jr - 2003 - In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research.
     
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  2.  44
    Equanimity and Intimacy: A Buddhist-Feminist Approach to the Elimination of Bias. [REVIEW]Emily McRae - 2013 - Sophia 52 (3):447-462.
    In this article I criticize some traditional impartiality practices in Western philosophical ethics and argue in favor of Marilyn Friedman’s dialogical practice of eliminating bias. But, I argue, the dialogical approach depends on a more fundamental practice of equanimity. Drawing on the works of Tibetan Buddhist thinkers Patrul Rinpoche and Khenpo Ngawang Pelzang, I develop a Buddhist-feminist concept of equanimity and argue that, despite some differences with the Western impartiality practices, equanimity is an impartiality practice that is not (...)
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  3. Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism.Rita Gross - 1997 - Buddhist-Christian Studies 17:261-264.
  4. Religious Feminism and the Future of the Planet a Christian-Buddhist Conversation.Rita M. Gross & Rosemary Radford Ruether - 2001
  5.  2
    From Liberal Feminist to Buddhist Nun.Ranjoo S. Herr - 2018 - Journal of World Philosophies 3 (2):114-116.
    In her Women and Buddhist Philosophy, Jin Y. Park examines the life and philosophy of the Korean Zen Buddhist nun Kim Iryŏp. By retracing the evolution of Iryŏp’s philosophy, the book not only explores a distinct way of doing philosophy—narrative philosophy—but also demonstrates a Buddhist nun’s full agency in her conversion as well as her dedicated Buddhist practice.
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  6.  7
    This-Worldly Nibbāna: A Buddhist-Feminist Social Ethic for Peacemaking in the Global Community by Hsiao-Lan Hu.Carol S. Anderson - 2015 - Buddhist-Christian Studies 35:223-226.
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  7.  5
    Autobiography, Mutual Transformation, and the Prophetic Voice in Buddhist Feminism.Rita M. Gross - 1993 - Buddhist-Christian Studies 13:127.
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  8.  3
    Review of Hu, Hsiao-Lan, This-Wordly Nibbāna: A Buddhist-Feminist Social Ethic for Peacemaking in the Global Community. [REVIEW]Stefania Travagnin - 2013 - Sophia 52 (4):711-713.
  9.  5
    Self-Affirmation and Ego Transcendence: The Encounter of Christianity with Feminism and Buddhism.Jay McDaniel - 1987 - Buddhist-Christian Studies 7:215-232.
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  10. Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism.Serinity Young & Rita M. Gross - 1994 - Buddhist-Christian Studies 14:248.
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  11.  11
    Religious Feminism and the Future of the Planet: A Buddhist-Christian Conversation (Review).Sarah Katherine Pinnock - 2003 - Buddhist-Christian Studies 23 (1):155-157.
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  12.  3
    Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism.Roy C. Amore & Rita M. Gross - 1994 - Buddhist-Christian Studies 14:245.
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  13.  7
    Visions of Interconnectedness in Engaged Buddhism and Feminist Theology.Alice A. Keefe - 1997 - Buddhist-Christian Studies 17:61.
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    Religious Feminism and the Future of the Planet: A Buddhist-Christian Conversation (Review).Miriam Levering - 2003 - Buddhist-Christian Studies 23 (1):157-158.
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  15. Buddhist Contributions to Feminist Thought.Lata Chhatre - 2003 - In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research. pp. 307.
     
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  16. Feminism From the Perspective of Buddhist Practice.Rita Gross - 1981 - Buddhist-Christian Studies 1:73.
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  17. Mothering: Moral Cultivation in Buddhist and Feminist Ethics.John Powers & Deane Curtin - 1994 - Philosophy East and West 44 (1):1-18.
  18.  18
    Particularizing the Moral Self: A Feminist Buddhist Exchange. [REVIEW]Vrinda Dalmiya - 2001 - Sophia 40 (1):61-72.
    Many thanks to Mark Siderits for extended conversations and comments. Also to Arindam Chakrabarti.
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  19.  11
    Review Of: Rita M. Gross, Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism. [REVIEW]Noriko Kawahashi - 1994 - Japanese Journal of Religious Studies 21 (4):445-449.
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  20.  20
    Buddhist Nuns in Taiwan and Sri Lanka: A Critique of the Feminist Perspective – by Wei-Yi Cheng.Elise A. DeVido - 2007 - Journal of Chinese Philosophy 34 (4):640–645.
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  21.  5
    Feminist Buddhism as Praxis: Women in Traditional Buddhism.Kawahashi Noriko - 2003 - Japanese Journal of Religious Studies 30 (3-4):291-313.
  22.  39
    Bloomsbury Research Handbook of Chinese Philosophy and Gender.Ann A. Pang-White (ed.) - 2016 - Bloomsbury Academic.
    Covering the historical, social, political, and cultural contexts, The Bloomsbury Research Handbook of Chinese Philosophy and Gender presents a comprehensive overview of the complexity of gender disparity in Chinese thought and culture. -/- Divided into four main sections, an international group of experts in Chinese Studies write on Confucian, Daoist and Buddhist approaches to gender relations. Each section includes a general introduction, a set of authoritative articles written by leading scholars and comprehensive bibliographies, designed to provide the non-specialist with (...)
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  23.  5
    Meeting the Great Bliss Queen: Buddhist, Feminists and the Art of the Self.Anne Carolyn Klein - 1996 - Philosophy East and West 46 (2):350-351.
  24.  31
    Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics.Susanne Mrozik - 2007 - Oxford University Press.
    Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-Santideva's Compendium of Training (Siksasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development (...)
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  25.  29
    Contemporary Feminist Pragmatism.Maurice Hamington & Celia Bardwell-Jones (eds.) - 2012 - Routledge.
    The notion of "feminist pragmatism" or "pragmatist feminism" has been around since Charlene Haddock Seigfried introduced it two decades ago. However, the bulk of the work in this field has been directed toward recovering the feminist strain of classical American philosophy, largely through renewed interest in the work of Jane Addams. This exploration of the origins of feminism and pragmatism has been fruitful in building a foundation for theoretical considerations. The editors of this volume believe the next logical (...)
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  26.  9
    Asian and Feminist Philosophies in Dialogue: Liberating Traditions.Jennifer McWeeny & Ashby Butnor (eds.) - 2014 - Columbia University Press.
    In this collection of original essays, international scholars put Asian traditions, such as Hinduism, Buddhism, Daoism, and Confucianism, into conversation with one or more contemporary feminist philosophies, founding a new mode of inquiry that attends to diverse voices and the complex global relationships that define our world. -/- These cross-cultural meditations focus on the liberation of persons from suffering, oppression, illusion, harmful conventions and desires, and other impediments to full personhood by deploying a methodology that traverses multiple philosophical styles, historical (...)
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  27.  8
    Thai Buddhist Studies and the Authority of the Pāli Canon.Martin Seeger - 2007 - Contemporary Buddhism 8 (1):1-18.
    In Thai Buddhism, a high number of examples show that during the last 20 years or so the triangular interrelationship between hermeneutics, canonical authenticity and authority has been?more or less consciously?the subject of numerous, often very fervent debates. This has made clear the importance of the P?li canon as a centre of reference for normative and formative authority in Thai society. Also, during these debates the conservatism of Thai Therav?da, and thereby its identity, has been challenged in various ways, e.g. (...)
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  28.  27
    The Questions of Identity and Agency in Feminism Without Borders: A Mindful Response.Keya Maitra - 2013 - Hypatia 28 (2):360-376.
    Chandra Mohanty, in introducing the phrase “feminism without borders,” acknowledges that she is influenced by the image of “doctors without borders” and wants to highlight the multiplicity of voices and viewpoints within the feminist coalition. So the question of agency assumes primary significance here. But answering the question of agency becomes harder once we try to accommodate this multiplicity. Take, for example, the practice of veiling among certain Muslim women. As many third-world feminists have pointed out, although veiling can't (...)
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  29.  25
    Embracing the Icon: The Feminist Potential of the Trans Bodhisattva, Kuan Yin.Cathryn Bailey - 2009 - Hypatia 24 (3):178 - 196.
    I explore how the Buddhist icon Kuan Yin is emerging as a point of identification for trans people and has the potential to resolve a tension within feminism. As a figure that slips past the male/female binary, Kuan Yin explodes the dichotomy between universal and particular in a way that captures the pragmatist and feminist emphasis on doing justice to concrete, particular lives without becoming stuck in an essentialist quagmire.
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  30. Buddhist Studies From India to America: Essays in Honor of Charles S. Prebish.Damien Keown (ed.) - 2005 - Routledge.
    _Buddhist Studies from India to America_ covers four important areas of Buddhist Studies: Vinaya Studies and Ethics, the history of Buddhist schools, Western Buddhism, and Inter-religious dialogue. These are the main areas which Charles S. Prebish has either inaugurated or helped to define; and his academic career as a leading, international scholar, and his significant professional achievements are celebrated within this volume. The geographical and historical scope of the essays in this collection range from ancient India to modern (...)
     
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  31.  33
    A Garland of Feminist Reflections: Forty Years of Religious Exploration by Rita M. Gross (Review).Jan Willis - 2013 - Buddhist-Christian Studies 33:222-226.
  32.  7
    After Patriarchy: Feminist Transformations of the World Religions.Marilyn F. Nefsky, Paula M. Cooey, William R. Eakin & Jay B. McDaniel - 1994 - Buddhist-Christian Studies 14:252.
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  33.  12
    A Garland of Feminist Reflections: Forty Years of Religious Exploration by Rita M. Gross. [REVIEW]Jan Willis - 2013 - Buddhist-Christian Studies 33:222-226.
  34.  14
    Monopoly on Salvation? A Feminist Approach to Religious Pluralism (Review).Rita M. Gross - 2010 - Buddhist-Christian Studies 30:205-208.
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  35.  8
    Reflections of a Zen Buddhist Nun by Kim Iryŏp. [REVIEW]Eric S. Nelson - 2016 - Philosophy East and West 66 (3):1049-1051.
    Kim Iryŏp was raised and initially educated in a devout Methodist Christian environment under the strict guidance of her fideistic pastor father and her mother, who believed in female education. Both parents died while she was in her teens, and she questioned her Christian faith at an early age. She was one of the first Korean women to pursue higher education in Korea and Japan. Kim became a prolific poet and essayist, her writings engaging cultural and social issues, and a (...)
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  36.  7
    More on Feminism, Self-Sacrifice, and Time; Or, Too Many Words for Emptiness.Catherine Keller - 1993 - Buddhist-Christian Studies 13:211.
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  37.  5
    Feminism, Future Hope, and the Crisis of Modernity.Rosemary Radford Ruether - 1998 - Buddhist-Christian Studies 18:69.
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  38. Gender Trouble: Feminism and the Subversion of Identity.Judith Butler - 1990 - Routledge.
    Contemporary feminist debates over the meanings of gender lead time and again to a certain sense of trouble, as if the indeterminacy of gender might eventually culminate in the failure of feminism. Perhaps trouble need not carry such a..
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  39.  99
    [Book Review] the Science Question in Feminism[REVIEW]Sandra G. Harding - 1988 - Feminist Studies 14 (1):561-574.
    This essay is a critical review of Sandra Harding's The Science Question in Feminism. Her text constitutes a monumental effort to capture an overview of recent feminist critique of science and to develop a feminist dialectical and materialist conception of the history of masculinist science. In this analysis of Harding's work, the organizing categories as well as the main assumptions of the text are reconstructed for closer examination within the context of modern feminist critique of science and feminist theory (...)
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  40. Building Better Sex Robots: Lessons From Feminist Pornography.John Danaher - forthcoming - In Yuefang Zhou & Martin Fischer (eds.), AI Love You- Developments on Human-Robot Intimate Relations. Dordrecht: Springer.
    How should we react to the development of sexbot technology? Taking their cue from anti-porn feminism, several academic critics lament the development of sexbot technology, arguing that it objectifies and subordinates women, is likely to promote misogynistic attitudes toward sex, and may need to be banned or restricted. In this chapter I argue for an alternative response. Taking my cue from the sex positive ‘feminist porn’ movement, I argue that the best response to the development of ‘bad’ sexbots is (...)
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  41. Recent Buddhist Theories of Free Will: Compatibilism, Incompatibilism, and Beyond.Rick Repetti - 2014 - Journal of Buddhist Ethics 21:279-352.
    Critical review of Buddhist theories of free will published between 2000 and 2014.
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  42. Feminism and Aesthetics.Peg Brand - 2007 - In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell.
    This chapter presents an overview of feminism and aesthetics in the 2007 Blackwell Guide to Feminist Philosophy edited by Linda Martin Alcoff and Eva Feder Kittay. Sections cover the topics of distinguishing aesthetics and philosophy of art, bringing feminist theory into aesthetics, developing feminist challenges to aesthetics, the role of women artists in feminist aesthetics, feminist philosophers reflect on self-portraiture and women as objects of beauty, and future developments.
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  43. Buddhist Hard Determinism: No Self, No Free Will, No Responsibility.Rick Repetti - 2012 - Journal of Buddhist Ethics 19:130-197.
    A critical review of Charles Goodman's view about Buddhism and free will to the effect that Buddhism is hard determinist, basically because he thinks Buddhist causation is definitively deterministic, and he thinks determinism is definitively incompatible with free will, but especially because he thinks Buddhism is equally definitively clear on the non-existence of a self, from which he concludes there cannot be an autonomous self.
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  44. Feminist Aesthetics, Popular Music, and the Politics of the 'Mainstream'.Robin James - 2011 - In L. Ryan Musgrave (ed.), Feminist Aesthetics and Philosophy of Art. Springer.
    While feminist aestheticians have long interrogated gendered, raced, and classed hierarchies in the arts, feminist philosophers still don’t talk much about popular music. Even though Angela Davis and bell hooks have seriously engaged popular music, they are often situated on the margins of philosophy. It is my contention that feminist aesthetics has a lot to offer to the study of popular music, and the case of popular music points feminist aesthetics to some of its own limitations and unasked questions. This (...)
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  45. Relational Autonomy: Feminist Perspectives on Automony, Agency, and the Social Self.Catriona Mackenzie & Natalie Stoljar (eds.) - 2000 - Oxford University Press.
    This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and the (...)
  46. Reclaiming Third World Feminism: Or Why Transnational Feminism Needs Third World Feminism.Ranjoo Seodu Herr - 2014 - Meridians: Feminism, Race, Transnationalism 12 (1).
    Third World and transnational feminisms have emerged in opposition to white second-wave feminists’ single-pronged analyses of gender oppression that elided Third World women’s multiple and complex oppressions in their various social locations. Consequently, these feminisms share two “Third World feminist” mandates: First, feminist analyses of Third World women’s oppression and resistance should be historically situated; and second, Third World women’s agency and voices should be respected. Despite these shared mandates, they have diverged in their proper domains of investigation, with transnational (...)
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  47. Volatile Bodies: Toward a Corporeal Feminism.Elizabeth Grosz - 1994 - Indiana University Press.
    "The location of the author’s investigations, the body itself rather than the sphere of subjective representations of self and of function in cultures, is wholly new.... I believe this work will be a landmark in future feminist thinking." —Alphonso Lingis "This is a text of rare erudition and intellectual force. It will not only introduce feminists to an enriching set of theoretical perspectives but sets a high critical standard for feminist dialogues on the status of the body." —Judith Butler Volatile (...)
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  48. Earlier Buddhist Theories of Free Will: Compatibilism.Rick Repetti - 2010 - Journal of Buddhist Ethics 17:279-310.
    A critical review of the first wave of publications on Buddhism and free will between the 1960s and 1980s.
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  49. The Nature of a Buddhist Path.Bronwyn Finnigan - 2017 - In Jake H. Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics. Oxford University Press. pp. 33-52.
    Is there a ‘common element’ in Buddhist ethical thought from which one might rationally reconstruct a Buddhist normative ethical theory? While many agree that there is such an element, there is disagreement about whether it is best reconstructed in terms that approximate consequentialism or virtue ethics. This paper will argue that two distinct evaluative relations underlie these distinct positions; an instrumental and constitutive analysis. It will raise some difficulties for linking these distinct analyses to particular normative ethical theories (...)
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  50. Non-Self and Ethics: Kantian and Buddhist Themes.Emer O'Hagan - forthcoming - In Gordon Davis (ed.), Ethics without Self, Dharma without Atman: Western and Buddhist Philosophical Traditions in Dialogue. Springer.
    After distinguishing between a metaphysical and a contemplative strategy interpretation of the no-self doctrine, I argue that the latter allows for the illumination of significant and under-discussed Kantian affinities with Buddhist views of the self and moral psychology. Unlike its metaphysical counterpart, the contemplative strategy interpretation, understands the doctrine of no-self as a technique of perception, undertaken from the practical standpoint of action. I argue that if we think of the contemplative strategy version of the no-self doctrine as a (...)
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