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David Loy [43]David R. Loy [21]David W. Loy [2]
  1.  44
    Nonduality: a study in comparative philosophy.David Loy - 1988 - Atlantic Highlands, N.J.: Humanities Press.
    Many Western philosophers are poorly informed about the issues involved in nonduality, since this topic is usually associated with various kinds of absolute idealism in the West, or mystical traditions in the East. Increasingly, however, this topic is finding its way into Western philosophical debates. In this "scholarly but leisurely and very readable" (Spectrum Review) analysis of the philosophies of nondualism of (Hindu) Vedanta, Mahayana Buddhism, and Taoism, Loy extracts what he calls "a core doctrine" of nonduality of seer and (...)
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  2. Nonduality: A Study in Comparative Philosophy.David Loy - 1992 - International Journal for Philosophy of Religion 32 (2):117-119.
     
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  3. Wei-wu-Wei: Nondual action.David Loy - 1985 - Philosophy East and West 35 (1):73-86.
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  4.  42
    The Clôture of Deconstruction: A Mahāyāna Critique of Derrida.David Loy - 1987 - International Philosophical Quarterly 27 (1):59-80.
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  5.  30
    The mahāyāna deconstruction of time.David Loy - 1986 - Philosophy East and West 36 (1):13-23.
  6. Enlightenment in Buddhism and Advaita Vedanta.David Loy - 1982 - International Philosophical Quarterly 22 (1):65-74.
    Buddhism, By denying the subject, And advaita, By denying the object, Both resolve the problematic subject-Object relationship. That they are mirror-Images suggests that "nirvana" and "moksha" might amount to the same thing-Nonduality. "there is no self" equals "everything is the self." buddhism emphasizes "sunyata" because it is a phenomenological description of enlightenment. Advaita speaks of monistic "brahman" because it is a philosophical attempt to describe reality from the fictional "outside.".
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  7.  81
    Beyond good and evil? A buddhist critique of Nietzsche.David Loy - 1996 - Asian Philosophy 6 (1):37 – 57.
    Abstract In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic security; (...)
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  8.  52
    Elaborations on Emptiness: Uses of the Heart Sutra.David Loy & Donald S. Lopez - 1999 - Philosophy East and West 49 (4):520.
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  9.  52
    Awareness bound and unbound: Realizing the nature of attention.David Loy - 2008 - Philosophy East and West 58 (2):223-243.
    : This essay takes seriously the many Buddhist admonitions about ‘‘not settling down in things’’ and the importance of wandering freely ‘‘without a place to rest.’’ The basic thesis is that delusion is awareness trapped, and liberation is awareness freed from grasping. The familiar words ‘‘attention’’ and ‘‘awareness’’ are used to emphasize that the distinction being drawn refers not to some abstract metaphysical entity but simply to how our everyday awareness functions. This way of distinguishing between delusion and enlightenment is (...)
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  10. The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues.Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth - 2007 - Cambridge Quarterly of Healthcare Ethics 16 (2):229-239.
    A substantial portion of the developed world's population is increasingly dependent on machines to make their way in the everyday world. For certain privileged groups, computers, cell phones, PDAs, Blackberries, and IPODs, all permitting the faster processing of information, are commonplace. In these populations, even exercise can be automated as persons try to achieve good physical fitness by riding stationary bikes, running on treadmills, and working out on cross-trainers that send information about performance and heart rate.
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  11. Indra's postmodern net.David Loy - 1993 - Philosophy East and West 43 (3):481-510.
  12. Language against Its Own Mystifications: Deconstruction in Nagarjuna and Dogen.David R. Loy - 1999 - Philosophy East and West 49 (3):245-260.
    Nāgārjuna and Dōgen point to many of the same Buddhist insights because they deconstruct the same type of dualities, mostly versions of our commonsense but delusive distinction between substance and attribute, subject and predicate. This is demonstrated by examining chapter 2 of the "Mūlamadhyamakakārikā" and Dōgen's transgression of traditional Buddhist teachings in his "Shōbōgenzō." Nonetheless, they reach quite different conclusions about the possibility of language expressing a "true" understanding of the world.
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  13.  48
    Varieties of Ethical Reflection: New Directions for Ethics in a Global Context.Stephen C. Angle, Michael Barnhart, Carl B. Becker, Purushottama Bilimoria, Samuel Fleischacker, Alan Fox, Damien Keown, Russell Kirkland, David R. Loy, Mara Miller & Kirill Ole Thompson (eds.) - 2002 - Lexington Books.
    Varieties of Ethical Reflection brings together new cultural and religious perspectives—drawn from non-Western, primarily Asian, philosophical sources—to globalize the contemporary discussion of theoretical and applied ethics.
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  14.  6
    Nonduality: in Buddhism and beyond.David Loy - 1997 - Somerville, MA: Wisdom Publications.
    Previously published: Atlantic Highlands, N.J.: Humanities Press, 1997.
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  15.  17
    Religious Pluralism and Christian Truth.David R. Loy & Joseph Stephen O'Leary - 1998 - Buddhist-Christian Studies 18:241.
  16.  69
    The difference between saṁsāra and "nirvāṇa.David Loy - 1983 - Philosophy East and West 33 (4):355-365.
  17.  28
    The Dharma of Emanuel Swedenborg: A Buddhist Perspective.David Loy - 1996 - Buddhist-Christian Studies 16:11.
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  18.  30
    The Paradox of Causality in Mādhyamika.David Loy - 1985 - International Philosophical Quarterly 25 (1):63-72.
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  19. How not to criticize nāgārjuna: A response to L. Stafford Betty.David Loy - 1984 - Philosophy East and West 34 (4):437-445.
  20. Buddhisms and Deconstructions.Jane Augustine, Zong-qi Cai, Simon Glynn, Gad Horowitz, Roger Jackson, E. H. Jarow, Steven W. Laycock, David R. Loy, Ian Mabbett, Frank W. Stevenson, Youru Wang & Ellen Y. Zhang - 2006 - Rowman & Littlefield Publishers.
    Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms—Indian, Tibetan, and Chinese —followed by an afterword in which Magliola responds directly to his critics.
     
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  21.  81
    The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues.Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth - 2007 - Cambridge Quarterly of Healthcare Ethics 16 (3):268-280.
    Mechanical devices implanted in the body present implications for broad themes in religious thought and experience, including the nature and destiny of the human person, the significance of a person's embodied experience, including the experiences of pain and suffering, the person's relationship to ultimate reality, the divine or the sacred, and the vocation of medicine. Community-constituting convictions and narratives inform the method and content of reasoning about such conceptual questions as whether a moral line should be drawn between therapeutic or (...)
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  22.  49
    On the meaning of the I Ching.David Loy - 1987 - Journal of Chinese Philosophy 14 (1):39-57.
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  23.  6
    A new Buddhist path: enlightenment, evolution, and ethics in the modern world.David Loy - 2015 - Boston: Wisdom Publications.
    David R. Loy addresses head-on the most pressing issues of Buddhist philosophy in our time. What is the meaning of enlightenment--is it an escape from the world, or is it a form of psychological healing? How can one reconcile modern scientific theory with ancient religious teachings? What is our role in the universe? Loy shows us that neither Buddhism nor secular society by itself is sufficient to answer these questions. Instead, he investigates the unexpected intersections of the two.
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  24.  31
    A Zen Cloud? Comparing Zen Koan Practice with The Cloud of Unknowing.David Loy - 1997 - Budhi: A Journal of Ideas and Culture 1 (2):15-37.
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  25.  10
    A Zen Cloud? Comparing Zen "Koan" Practice with "The Cloud of Unknowing".David Loy - 1989 - Buddhist-Christian Studies 9:43.
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  26.  12
    Buddhism and Bioethics, by Damien Keown.David R. Loy - 1996 - Bioethics 10:250-256.
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  27.  39
    Buddhism and Christianity: A Multicultural History of Their Dialogue (review).David Loy - 2003 - Buddhist-Christian Studies 23 (1):151-155.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 151-155 [Access article in PDF] Buddhism and Christianity: A Multicultural History of their Dialogue. By Whalen Lai and Michael von Bruck. Maryknoll, N.Y.: Orbis, 2001. xiv + 265 pp. This book is an abridged translation of Buddhismus und Christentum: Geschichte, Konfrontation, Dialog, first published in 1997 by Verlag C. H. Beck in Munich. I do not know how much has been lost in the abridgement, (...)
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  28.  47
    Buddhism and money: The repression of emptiness today.David R. Loy - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. pp. 297--312.
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  29.  36
    Cyberbabel?David Loy - 2007 - Ethics and Information Technology 9 (4):251-258.
    The new information technologies hold out the promise of instantaneous, 24/7 connection and co-presence. But to be everywhere at once is to be effectively nowhere; to be connected to everyone and everything is to be effectively disconnected. Why then do we long for faster connections and fuller connectivity? The answer this paper proposes is that we are trying to fill our existential lack, our radical sense of inadequacy and incompleteness as human beings. From such a perspective, our pursuit of speed (...)
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  30.  23
    Chapter One of the "Tao Tê Ching": A 'New' Interpretation.David Loy - 1985 - Religious Studies 21 (3):369 - 379.
  31.  33
    Chapter one of the Tao tê Ching: A ‘new’ interpretation: David Loy.David Loy - 1985 - Religious Studies 21 (3):369-379.
    The Tao Tê Ching is probably the world's second most translated and annotated book , yet it remains among the most enigmatic. Of its eighty-one chapters, no one denies that the most important is the first, and many scholars go further to claim that it is the key to the whole work: if it is understood fully, all the rest may be seen to be implied. Unfortunately, the first chapter also happens to be the most ambiguous. But even so, after (...)
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  32.  27
    David Loy Interview.David Loy - 2000 - Buddhist-Christian Studies 20 (1):321-323.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 321-323 [Access article in PDF] Frederick J. Streng Book Award David Loy Interview The 1999 winner of the Frederick J. Streng Book Award is David R. Loy, professor on the Faculty of International Studies at Bunkyo University in Chigasaki, Japan. Professor Loy received the award for his book, Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism, published by Humanities (...)
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  33.  38
    Evil as the good? A reply to Brook Ziporyn.David Loy - 2005 - Philosophy East and West 55 (2):348-352.
    In lieu of an abstract, here is a brief excerpt of the content:Evil as the Good?A Reply to Brook ZiporynDavid R. LoyI was surprised to receive this lengthy response to my short review—yet not displeased, for the important question is, of course, how much Professor Ziporyn's reply helps to clarify the issues at stake, which we agree deserve to be pursued. One of the many admirable aspects of his Evil and/or/as the Good is that, in addition to presenting the Tiantai (...)
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  34.  48
    Freedom.David R. Loy - 2000 - International Studies in Philosophy 32 (2):29-52.
  35.  13
    Freedom.David R. Loy - 2000 - International Studies in Philosophy 32 (2):29-52.
  36. Freedom: A Buddhist Critique.David R. Loy - 2000 - International Studies in Philosophy 32 (2):29-52.
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  37. From Greek Polis to Modern State: Hegel's Critique of Ancient Greek Ethical Life.David W. Loy - 2003 - Dissertation, Saint Louis University
    Hegel's relationship to the Greek ideal of his day is well known: early in his career he saw the Greeks as an alternative to modernity, but by 1805 he had retreated from the Greek ideal, although he still admired the Greeks. Despite agreement that the Greeks played a central role in Hegel's thought, only a few commentators have offered an interpretation of Hegel's account of Greek ethical life. This dissertation presents just such an interpretation. ;I begin by situating Hegel's early (...)
     
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  38. Frederick J. Streng Book Award.David Loy - forthcoming - Buddhist-Christian Studies.
     
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  39.  21
    Hegel’s Critique of Greek Ethical Life.David W. Loy - 2021 - Hegel Bulletin 42 (2):157-179.
    Hegel was attracted to the Greek ideal, but he ultimately rejected it as a model for the modern world. This article discusses four deficiencies he identified in ancient Greek ethical life: the immediate relationship between the subjective will of the individual and the ethical norms of thepolis, the absence of institutions that mediated citizens’ private goals with thepolis, the deficient conception of the human being which underlay slavery, and the granting of recognition on the basis of natural categories rather than (...)
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  40.  7
    Healing Deconstruction: Postmodern Thought in Buddhism and Christianity.David Loy (ed.) - 1996 - Oxford University Press USA.
    This collection reflects the confluence of two contemporary developments: the Buddhist-Christian dialogue and the deconstruction theory of Jacques Derrida. The five essays both explore and demonstrate the relationship between postmodernism and Buddhist-Christian thought. The liberating andhealing potential of de-essentialized concepts and images, language, bodies and symbols are revealed throughout. Included are essays by Roger Corless, David Loy, Philippa Berry, Morny Joy, and Robert Magliola.
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  41.  38
    How many nondualities are there?David Loy - 1983 - Journal of Indian Philosophy 11 (4):413-426.
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  42.  32
    Letters, Notes & Comments.David R. Loy & James Turner Johnson - 2001 - Journal of Religious Ethics 29 (3):503 - 511.
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  43.  45
    Nondual thinking.David Loy - 1986 - Journal of Chinese Philosophy 13 (3):293-309.
  44. On the Duality of Culture and Nature.David Loy - 1995 - Philosophica 55.
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  45.  34
    Preparing for Something that Never Happens: the means/ends problem in modern culture.David Loy - 1994 - International Studies in Philosophy 26 (4):47-68.
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  46. Preparing For Something That Never Happens: The Means/Ends Problem in Modern Culture.David Loy - 1994 - International Studies in Philosophy 26 (4):47-68.
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  47.  26
    Philosophical Meditations on Zen Buddhism, by Dale S. Wright.David R. Loy - 2000 - Asian Philosophy 10:80.
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  48.  31
    Practically Religious: Worldly Benefits and the Common Religion of Japan, by Ian Reader and George J. Tanabe, Jr.David R. Loy - 2000 - Asian Philosophy 10:176.
  49.  22
    Remaking the world, or remaking ourselves? buddhist reflections on technology.David R. Loy - 2003 - In Peter D. Hershock, M. T. Stepani͡ant͡s & Roger T. Ames (eds.), Technology and Cultural Values: On the Edge of the Third Millennium. East-West Philosophers Conference. pp. 176--87.
  50. The Challenge of Global Capitalism: The perspective of eastern religions.David R. Loy - 2004 - In John H. Dunning (ed.), Making Globalization Good: The Moral Challenges of Global Capitalism. Oxford University Press.
     
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