Search results for 'Tantric Buddhism' (try it on Scholar)

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  1.  7
    Elias Capriles (2008). Hegel's Inversion of the Tantric Buddhist, Bönpo and Stoic View of History. Proceedings of the Xxii World Congress of Philosophy 8:39-45.
    Hegel inverted the Tantric Buddhist, Bönpo and Stoic view of human spiritual and social evolution by presenting it as a progressive perfecting rather than as a progressive degeneration impelled by the gradual development of the basic human delusion called avidya (unawareness). Since he cancelled the crucial map /territory distinction, he had to explain change in nature as the negation of the immediately preceding state, and since he wanted spiritual and social evolution to be a process of perfecting, he had (...)
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  2. Minoru Kiyota (1983). Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (an Exposition Based Upon the Mah⁻Avairocana-S⁻Utra, Bodhicitta-Ś⁻Astra and Sokushin-J⁻Obutsu-Gi). South Asian Area Center, University of Wisconsin-Madison.
     
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  3. Christian K. Wedemeyer (2014). Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions. Cambridge University Press.
    _Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through (...)
     
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  4.  17
    Jeffrey Hopkins (1990). Tantric Buddhism, Degeneration or Enhancement: The Viewpoint of a Tibetan Tradition. Buddhist-Christian Studies 10:87-96.
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  5.  7
    Ann Gleig (2013). From Theravada to Tantra: The Making of an American Tantric Buddhism? Contemporary Buddhism 14 (2):221-238.
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  6.  1
    Christian K. Wedemeyer (2012). Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions. Columbia University Press.
    Innovative readings of the "Guhyasamaja Tantra" underscore the text's overriding concern with purity, pollution, and transcendent insight and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a ...
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  7.  17
    Emily McRae (2015). Metabolizing Anger: A Tantric Buddhist Solution to the Problem of Moral Anger. Philosophy East and West 65 (2):466-484.
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  8. Saso Michael (1987). Kuden: The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 1412:3.
     
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  9.  3
    Michael Saso (1987). " Kuden": The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 14 (2/3):235-246.
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  10. H. G. & Yael Bentor (2002). Consecration of Images and Stupas in Indo-Tibetan Tantric Buddhism. Journal of the American Oriental Society 122 (1):183.
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  11. H. G. & Henk Blezer (2002). Kar Glin Zi Khro: A Tantric Buddhist Concept. Journal of the American Oriental Society 122 (1):183.
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  12. Herbert Guenther & Miranda Shaw (1995). Passionate Enlightenment: Women in Tantric Buddhism. Journal of the American Oriental Society 115 (4):693.
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  13. Wilhelm Halbfass & Shashi Bhushan Dasgupta (1975). An Introduction to Tantric Buddhism. Journal of the American Oriental Society 95 (2):337.
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  14.  9
    Rita M. Gross (2005). Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual (Review). Buddhist-Christian Studies 25 (1):174-176.
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  15.  1
    Ananda K. Coomaraswamy & B. Bhattacharyya (1926). The Indian Buddhist Iconography, Mainly Based on the Sadhanamala and Other Cognate Tantric Texts of Rituals. Journal of the American Oriental Society 46:187.
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  16. Rachel Fell McDermott & Elisabeth Anne Benard (1996). Chinnamastā: The Aweful [Sic] Buddhist and Hindu Tantric GoddessChinnamasta: The Aweful [Sic] Buddhist and Hindu Tantric Goddess. Journal of the American Oriental Society 116 (2):357.
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  17. John Mosteller & Carmel Berkson (1989). The Caves at Aurangabad: Early Buddhist Tantric Art in India. Journal of the American Oriental Society 109 (1):171.
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  18.  11
    Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...)
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  19.  4
    Lalan Prasad Singh (2010). Buddhist Tantra: A Philosophical Reflection and Religious Investigation. Concept Pub. Co..
    ... Introduction to Buddhist Tantra Tantra forms the esoteric basis of all major religions. It stands for the awakening of dormant divinity. It is a mystic technique to invoke the spirituality of man and woman.
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  20.  31
    Ronald M. Davidson (2009). Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī. [REVIEW] Journal of Indian Philosophy 37 (2):97-147.
    The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic (...)
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  21.  6
    John Krummel (2010). Kûkai. Stanford Encyclopedia of Philosophy.
    Stanford Encyclopedia of Philosophy article on the founder of Shingon (Japanese Tantric) Buddhism, Kūkai (774-835CE).
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  22. Suniti Kumar Pathak, Ramaranjan Mukherji & Buddhadev Bhattacharya (eds.) (2009). Dimensions of Buddhism and Jainism: Professor Suniti Kumar Pathak Felicitation Volume. Sanskrit Book Depot.
     
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  23.  21
    Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  24.  13
    John W. M. Krummel (forthcoming). Kūkai's Shingon: Embodiment of Emptiness. In Bret W. Davis (ed.), The Oxford Handbook of Japanese Philosophy. Oxford University Press.
    This chapter explicates the philosophy of the body of sixth-century Buddhist thinker Kūkai. Kūkai brings together what initially seem to be opposing concepts: body and emptiness. He does this in the context of formulating a system of cosmology inseparable from religious practice. We interact with the rest of the cosmos through our body. Kūkai characterizes the cosmos in turn as the body of the Buddha, who personifies the embodiment of the dharma. This cosmic body is comprised of myriad bodies through (...)
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  25. Dpal-Khaṅ Ṅag-Dbaṅ-Chos-Kyi-Rgya-Mtsho (2011). Dus Gsum Gyi Rgyal Ba Sras Daṅ Bcas Paʼi Bstan Pa Mthaʼ Dag Daṅ Khyad Par Rdo Rje ʼchan Karma-Paʼi Dgoṅs Pa Gsal Bar Byed Paʼi Bstan Bcos Thar Paʼi Lam Chen Bgrod Paʼi Śiṅ Rta Źes Bya Ba Bźugs So. [REVIEW] Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.
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  26. Ṅag-Dbaṅ-Dpal-Ldan (2009). Khutagt Manzushriĭn Aldryg U̇nėkhėėr Ȯgu̇u̇lėkhu̇ĭn Zu̇rkhėn Utgyn Khuraanguĭ T͡sagaan Li͡ankhuan I͡aruu U̇gs Khėmėėgdėkh. Admon.
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  27. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
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  28. Jean M. Rivière (1998). Tantrik Yoga: Hindu and Tibetan. Pilgrims Book House.
     
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  29. Ram Swarup (2000). Meditations: Yogas, Gods, Religions. Voice of India.
     
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  30. Martin A. Mills (2002). Identity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa Monasticism. Routledge.
    This is a major anthropological study of contemporary Tibetan Buddhist monasticism and tantric ritual in the Ladakh region of North-West India and of the role of tantric ritual in the formation and maintenance of traditional forms of state structure and political consciousness in Tibet. Containing detailed descriptions and analyses of monastic ritual, the work builds up a picture of Tibetan tantric traditions as they interact with more localised understandings of bodily identity and territorial cosmology, to produce a (...)
     
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  31.  16
    Yaroslav Komarovski (2006). Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence. [REVIEW] Journal of Indian Philosophy 34 (6):521-570.
    The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag).
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  32. Herbert V. Guenther (1969). Yuganaddha, the Tantric View of Life. Chowkhamba Sanskrit Series Office.
     
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  33. Gus Koehler, Radiance of Time.
    For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. Buddhahood, in contrast, (...)
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  34.  37
    Kate Crosby (2000). Tantric Theravāda: A Bibliographic Essay on the Writings of François Bizot and Others on the Yogāvacara Tradition. Contemporary Buddhism 1 (2):141-198.
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  35.  3
    Helmut Wautischer (ed.) (2008). Ontology of Consciousness: Percipient Action. Bradford.
    The "hard problem" of today's consciousness studies is subjective experience: understanding why some brain processing is accompanied by an experienced inner life. Recent scientific advances offer insights for understanding the physiological and chemical phenomenology of consciousness. But by leaving aside the internal experiential nature of consciousness in favor of mapping neural activity, such science leaves many questions unanswered. In Ontology of Consciousness, scholars from a range of disciplines -- from neurophysiology to parapsychology, from mathematics to anthropology and indigenous non-Western modes (...)
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  36. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  37.  25
    Bronwyn Finnigan (forthcoming). The Nature of a Buddhist Path. In Jake Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics. Oxford University Press.
    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 but will (...)
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  38. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.
    As a specific domain of inquiry, “ Buddhist epistemology” stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct experience---which the Buddhist considers as more normative than other, more indirect, modes of knowing---and the largely discursive and argumentative ways (...)
     
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  39.  39
    Colette Sciberras (2008). Buddhism and Speciesism: On the Misapplication of Western Concepts to Buddhist Beliefs. Journal of Buddhist Ethics 15:215-240.
    In this article, I defend Buddhism from Paul Waldau’s charge of speciesism. I argue that Waldau attributes to Buddhism various notions that it does not necessarily have, such as the ideas that beings are morally considerable if they possess certain traits, and that humans, as morally considerable beings, ought never to be treated as means. These ideas may not belong in Buddhism, and for Waldau’s argument to work, he needs to show that they do. Moreover, a closer (...)
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  40.  93
    Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.
    This volume collects Jay Garfield 's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield 's translation of Fundamental Wisdom of the Middle Way, a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  41.  46
    Kristie Miller (forthcoming). A Taxonomy of Views About Time in Buddhist and Western Philosophy. Philosophy East and West.
    We find the claim that time is not real in both western and eastern philosophical traditions. In what follows I will call the view that time does not exist temporal error theory. Temporal error theory was made famous in western analytic philosophy in the early 1900s by John McTaggart (1908) and, in much the same tradition, temporal error theory was subsequently defended by Gödel (1949). The idea that time is not real, however, stretches back much further than that. It is (...)
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  42.  46
    Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.
    What turns the continuous flow of experience into perceptually distinct objects? Can our verbal descriptions unambiguously capture what it is like to see, hear, or feel? How might we reason about the testimony that perception alone discloses? Christian Coseru proposes a rigorous and highly original way to answer these questions by developing a framework for understanding perception as a mode of apprehension that is intentionally constituted, pragmatically oriented, and causally effective. By engaging with recent discussions in phenomenology and analytic philosophy (...)
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  43. Andrea Sauchelli (2016). Buddhist Reductionism, Fictionalism About the Self, and Buddhist Fictionalism. Philosophy East and West 66 (4):1273-1291.
    I discuss an interpretation, recently proposed by Mark Siderits, of the claim that within the Buddhist tradition the self is a convenient fiction. I subsequently propose a novel approach to fictionalism in contemporary metaphysics, outline an application of such an approach to the case of the self and then specify one version of fictionalism combined with some basic tenets of Buddhism.
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  44. Bronwyn Finnigan (forthcoming). Buddhist Idealism. In Tyron Goldschmidt & Kenneth Pearce (eds.), Idealism: New Essays in Metaphysics. Oxford University Press.
    This article surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s matching-failure argument in the Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s weird but clever logical argument that intrigued philosophers in China and Japan. It aims to clarify what is (...)
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  45. Bradford Cokelet (2016). Confucianism, Buddhism, and Virtue Ethics. European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer to (...)
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  46.  27
    Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  47. Bronwyn Finnigan (2015). Madhyamaka Buddhist Meta-Ethics: The Justificatory Grounds of Moral Judgments. Philosophy East and West 65 (3):765-785.
    In recent decades, several attempts have been made to characterize Buddhism as a systematically unified and consistent normative ethical theory. This has given rise to a growing interest in meta-ethical questions. Meta-ethics can be broadly or narrowly defined. Defined broadly, it is a domain of inquiry concerned with the nature and status of the fundamental or framing presuppositions of normative ethical theories, where this includes the cognitive and epistemic requirements of presupposed conceptions of ethical agency.1 Defined narrowly, it concerns (...)
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  48.  74
    Charles Goodman (2009). Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics. Oxford University Press.
    Fundamental Buddhist teachings -- Main features of some western ethical theories -- Teravāda ethics as rule-consequentialism -- Mahāyāna ethics before Śāntideva and after -- Transcending ethics -- Buddhist ethics and the demands of consequentialism -- Buddhism on moral responsibility -- Punishment -- Objections and replies -- A Buddhist response to Kant.
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  49.  46
    Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.
    Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views about the mind, the Buddhist analysis of mind and mental phenomena is far more complex than the book suggests. Flanagan is right to criticize the Buddhist claim that there could be mental states that are not reducible to their neural correlates; however, when the mental states (...)
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  50.  40
    Charles Goodman (2014). Buddhism, Naturalism, and the Pursuit of Happiness. Zygon 49 (1):220-230.
    Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist (...)
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