Results for 'Impermanence (Buddhism) in literature. '

8 found
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  1.  5
    Buddhist Literature as Philosophy and Buddhist Philosophy as Literature ed. by Rafael K. Stepien (review).Vesna A. Wallace - 2023 - Philosophy East and West 73 (1):1-5.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhist Literature as Philosophy and Buddhist Philosophy as Literature ed. by Rafael K. StepienVesna A. Wallace (bio)Buddhist Literature as Philosophy and Buddhist Philosophy as Literature. Edited by Rafael K. Stepien. Albany, NY: State University of New York Press, 2020. Pp. xi + 381. Paperback $26.95, isbn 978-1-4383-8070-1.The editor of the Buddhist Literature as Philosophy and Buddhist Philosophy as Literature should be commended for bringing together an excellent collection (...)
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  2.  13
    Flower petals fall, but the flower endures: the Japanese philosophy of transience.Seiichi Takeuchi - 2015 - Tokyo, Japan: Japan Publishing Industry Foundation for Culture. Edited by Michael Brase.
    Life is short and transient--Japanese people call this sentiment mujokan. However, what if we could sweep away the "despair" looming over the present age by proactively accepting this mujo (transience)? Perusing the thought of mujo from the perspectives of philosophy, literature, art and religion, Takeuchi delves into the view of life and death unique to the Japanese people who have shared "grief" and "pain" with each other, as well as into the very core of their underlying spirit." -- Publisher's description.
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  3.  8
    T. S. Eliot, Dharma bum: Buddhist lessons in the waste land.Thomas Michael LeCarner - 2009 - Philosophy and Literature 33 (2):pp. 402-416.
    In lieu of an abstract, here is a brief excerpt of the content:T. S. Eliot, Dharma Bum:Buddhist Lessons in The Waste LandThomas Michael LeCarnerMany critics have argued that T. S. Eliot's The Waste Land is a poem that attempts to deal with the physical destruction and human atrocities of the First World War, or that he had somehow expressed the disillusionment of a generation. For Eliot, such a characterization was too reductive. He replied, "Nonsense, I may have expressed for them (...)
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  4.  5
    Time, Temporality, and the Characteristic Marks of the Conditioned: Sarvāstivāda and Madhyamaka Buddhist Interpretations.Bart Dessein - 2011 - Asian Philosophy 21 (4):341-360.
    According to the Buddhist concept of ‘dependent origination’ (pratītyasamutpāda), discrete factors come into existence because of a combination of causes (hetu) and conditions (pratyaya). Such discrete factors, further, are combinations of five aggregates (pañ caskandha) that, themselves, are subject to constant change. Discrete factors, therefore, lack a self-nature (ātman). The passing through time of discrete factors is characterized by the ‘characteristic marks of the conditioned’: birth (utpāda), change in continuance (sthityanyathātva), and passing away (vyaya); or, alternatively: birth (jāti), duration (sthiti), (...)
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  5.  12
    Eighth Conference of the European Network of Buddhist-Christian Studies: St. Ottilien, Germany, 11–15 June 2009.John D'Arcy May - 2010 - Buddhist-Christian Studies 30:189-194.
    In lieu of an abstract, here is a brief excerpt of the content:Eighth Conference of the European Network of Buddhist-Christian StudiesSt. Ottilien, Germany, 11–15 June 2009John D’Arcy MayWith a higher proportion of Buddhist participants from Europe, Asia, and the United States than ever before, the European Network of Buddhist-Christian Studies at its 2009 conference in the Benedictine Archabbey of St. Ottilien near Munich addressed the question of authority, both spiritual and temporal, in the two traditions. There seems to have been (...)
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  6.  4
    A Mahayana Reading of Chalcedon Christology: A Chinese Response to John Keenan.Pan-Chiu Lai - 2004 - Buddhist-Christian Studies 24 (1):209-228.
    In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...)
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  7.  22
    Moonpaths: Ethics and Emptiness.The Cowherds - 2016 - Oxford University Press USA.
    The Mahayana tradition in Buddhist philosophy is defined by its ethical orientation--the adoption of bodhicitta, the aspiration to attain awakening for the benefit of all sentient beings. And indeed, this tradition is known for its literature on ethics, which reflect the Madhyamaka tradition of philosophy, and emphasizes both the imperative to cultivate an attitude of universal care (karuna) grounded in the realization of emptiness, impermanence, independence, and the absence of any self in persons or other phenomena.This position is morally (...)
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    An Examination of the Relationship Between the Five Stages of the Yogacara Path to Enlightenment (唯識五位) and the Ten Ox-Herding Pictures.Kyungbong Kim - 2017 - Asian Philosophy 27 (3):189-209.
    This study proposed to compare and analyze the five stages of cultivating the Yogâcāra path and the spiritual journey in the Ten Ox-Herding Pictures. To achieve this, the study investigated the core concepts and practice methods of the two approaches and analyzed their relations from the literatures reviewed. The results showed that the end goal of the two approaches is the same, the attainment of Buddhahood, with the two having common characteristics including the practice of being aware of the impermanent (...)
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