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Sallie B. King [28]Sallie Behn King [2]
  1.  6
    Being Benevolence: The Social Ethics of Engaged Buddhism.Sallie B. King - 2005 - University of Hawaiì Press.
    Building from tradition -- Engaged Buddhist ethical theory -- Individual and society -- Human rights -- Nonviolence and its limits -- Justice/reconciliation.
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  2.  9
    Engaged Buddhism: Buddhist Liberation Movements in Asia.Dale Cannon, Christopher S. Queen & Sallie B. King - 1998 - Buddhist-Christian Studies 18:245.
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  3.  6
    Buddha Nature.Knut A. Jacobsen & Sallie B. King - 1994 - Buddhist-Christian Studies 14:271.
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  4.  52
    An Engaged Buddhist Response to John Rawls's "The Law of Peoples".Sallie B. King - 2006 - Journal of Religious Ethics 34 (4):637 - 661.
    In "The Law of Peoples", John Rawls proposes a set of principles for international relations, his "Law of Peoples." He calls this Law a "realistic utopia," and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view from the (...)
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  5. The Frederick J. Streng Book Award: An Interview with Paul Ingram and Sallie King.Sallie B. King & Paul O. Ingram - 2005 - Buddhist-Christian Studies 24 (1):313-316.
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  6.  14
    An Engaged Buddhist Response to John Rawls's the Law of Peoples.Sallie B. King - 2006 - Journal of Religious Ethics 34 (4):637-661.
    In "The Law of Peoples", John Rawls proposes a set of principles for international relations, his "Law of Peoples." He calls this Law a "realistic utopia," and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view from the (...)
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  7.  11
    Meetings with Remarkable Women: Buddhist Teachers in America.Lenore Friedman & Sallie B. King - 1989 - Philosophy East and West 39 (1):106-108.
  8.  6
    Catholicism Engaging Other Faiths: Vatican Ii and its Impact.Michael Amaladoss S. J., Roberto Catalano, Francis X. Clooney S. J., Archbishop Michael L. Fitzgerald, Richard Girardin, Roger Haight S. J., Sallie B. King, Vladimir Latinovic, Leo D. Lefebure, Archbishop Felix Machado, Gerard Mannion, Alexander E. Massad, Sandra Mazzolini, Dawn M. Nothwehr O. S. F., John T. Pawlikowski O. S. M., Peter C. Phan, Jonathan Ray, William Skudlarek O. S. B., Cardinal Jean-Louis Tauran, Jason Welle O. F. M. & Taraneh R. Wilkinson (eds.) - 2018 - Springer Verlag.
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  9. Reflections on the Fifth International Buddhist-Christian Conference.Sallie B. King - 1997 - Buddhist-Christian Studies 17:201-204.
     
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  10. Zongmi's Commentary to the Hua-Yan Dharma-Realm Meditation.Sallie B. King - 1975 - Dissertation, University of British Columbia
    This thesis is a translation, with notes and introduction, of the Commentary to the Hua-yan Dharma-Realm Meditation. This text is a commentary to the Dharma-Realm Meditation, which is incorporated into the former. The core text is by the first patriarch of the Hua-yan school of Buddhism in China, Du-shun (557-640); the commentary is by the fifth patriarch of the Hua-yan school, Zong-mi (780-841). The text is both philosophical and meditational in nature, and is a concise statement of the key doctrines (...)
     
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  11.  53
    Buddha Nature and the Concept of Person.Sallie B. King - 1989 - Philosophy East and West 39 (2):151-170.
  12.  28
    A Buddhist Perspetive on a Global Ethic and Human Rights.Sallie B. King - 1995 - Journal of Dharma 20:122-136.
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  13.  21
    Concepts, Anti-Concepts and Religious Experience: SALLIE B. KING.Sallie B. King - 1978 - Religious Studies 14 (4):445-458.
    The linguistic expression of religious experience is problematic for both the experiencer and the philospher. For instance: is the religious experience nonverbal, i.e. does it utterly transcend all words, concepts, and thought? Or is it ineffable – not amenable to verbal expression? In either case, what can one make of all the talk and writings of those who do report religious experiences? The frequent references to ineffability, transcendence of thought and the like, lead one to wonder if the experiencers themselves (...)
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  14.  22
    Religion as Practice: A Zen-Quaker Internal Dialogue.Sallie B. King - 1994 - Buddhist-Christian Studies 14:157.
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  15.  21
    They Who Burned Themselves for Peace: Quaker and Buddhist Self-Immolators During the Vietnam War.Sallie B. King - 2000 - Buddhist-Christian Studies 20 (1):127-150.
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  16.  15
    Transformative Nonviolence: The Social Ethics of George Fox and Thich Nhat Hanh.Sallie B. King - 1998 - Buddhist-Christian Studies 18:3.
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  17.  16
    Toward a Buddhist Model of Interreligious Dialogue Living with Multiple Worldviews.Sallie B. King - 1990 - Buddhist-Christian Studies 10:121-126.
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  18.  16
    On Pleasure, Choice, and Authority: Thoughts in Process.Sallie B. King - 1994 - Buddhist-Christian Studies 14:189.
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  19.  4
    Liberal Quakers and Buddhism.Sallie B. King - 2019 - In Jon R. Kershner (ed.), Quakers and Mysticism: Comparative and Syncretic Approaches to Spirituality. Springer Verlag. pp. 221-239.
    Many Liberal Quakers have taken Buddhism into their spiritual lives, drawing primarily upon its meditation methods and its philosophy. How does this fit with Quakerism’s Christian foundations? Buddhist meditation methods are used to help Quakers touch a spiritual depth, but between Buddhist and Quaker religious experience a question arises: are meditative/mystical states natural, or do they require an Other, God, as agent? This issue is related to contemporary Liberal Quaker ambiguous feelings about “God” language and frequent preference for words like (...)
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  20.  5
    The Small Engage the Powerful: An American Buddhist–Liberation Theology–Quaker Trialogue.Sallie B. King - 2019 - Buddhist-Christian Studies 39 (1):103-114.
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  21.  7
    Throught the Eyes of Auschwitz and the Killing Fields: Mutual Learning Between Engaged Buddhism and Lineration Theology.Sallie B. King - 2016 - Buddhist-Christian Studies 36:55-67.
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  22.  10
    Kenosis and Action: A Review Article.Sallie B. King - 1992 - Buddhist-Christian Studies 12:255.
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  23.  10
    It's a Long Way to a Global Ethic: A Response to Leonard Swidler.Sallie B. King - 1995 - Buddhist-Christian Studies 15:213.
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  24. Global Dynamics.Sallie B. King - 2005 - In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell. pp. 485--492.
     
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  25.  23
    From Is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto.Sallie B. King - 2002 - Journal of Religious Ethics 30 (2):275 - 293.
    The contemporary Thai Theravada Buddhist monks Buddhadasa Bhikkhu and Phra Prayyudh Payutto espouse a version of natural law thinking in which the norms of good behavior derive from the nature of the world, specifically its features of conditionality, causality, karma and interdependence. An ethic which stresses non-egoic harmony is the result. This paper (1) develops the notion of natural law in their thinking and (2) critically evaluates these ideas as a foundation for ethical thought, specifically asking whether such ideas recognize (...)
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  26.  1
    Fifty Years of Buddhist-Catholic Relations and Inter-Monastic Dialogue: A Buddhist Perspective.Sallie B. King - 2018 - In Michael Amaladoss S. J., Roberto Catalano, Francis X. Clooney S. J., Archbishop Michael L. Fitzgerald, Richard Girardin, Roger Haight S. J., Sallie B. King, Vladimir Latinovic, Leo D. Lefebure, Archbishop Felix Machado, Gerard Mannion, Alexander E. Massad, Sandra Mazzolini, Dawn M. Nothwehr O. S. F., John T. Pawlikowski O. S. M., Peter C. Phan, Jonathan Ray, William Skudlarek O. S. B., Cardinal Jean-Louis Tauran, Jason Welle O. F. M. & Taraneh R. Wilkinson (eds.), Catholicism Engaging Other Faiths: Vatican Ii and its Impact. Springer Verlag. pp. 249-264.
    Nostra Aetate has played a major role in fostering positive Buddhist-Christian relations. Buddhist-Christian dialogue differs from Christianity’s other inter-religious dialogues both due to Buddhism’s non-theistic assumptions and due to the primary locus of post-conciliar dialogue: the dialogue of religious experience among contemplative monastics. The decision to concentrate on monastics as a Buddhist-Catholic bridge continues to bear fruit, not only for larger Buddhist-Catholic relations but for the academic study of mysticism. The author discusses the experiences of the Trappist monk Thomas Merton, (...)
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  27.  3
    Buddhist-Christian Dialogue: Looking Back, Looking Ahead, and Listening Ever More Deeply.Sallie B. King - 2014 - Buddhist-Christian Studies 34:7-23.
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  28.  14
    Concepts, Anti-Concepts and Religious Experience.Sallie B. King - 1978 - Religious Studies 14 (4):445 - 458.