Results for 'Theravada Buddhism'

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  1.  64
    The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi+ 175. Price not given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi+ 154. [REVIEW]Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany - 2004 - Philosophy East and West 54 (1):110-112.
    In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...)
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  2. Theravada Buddhism and Roman Catholicism on the Moral Permissibility of Palliative Sedation: A Blurred Demarcation Line.Asmat Ara Islam - 2021 - Journal of Religion and Health 61:1-13.
    Although Theravada Buddhism and Roman Catholicism agree on the moral justification for palliative sedation, they differ on the premises underlying the justification. While Catholicism justifies palliative sedation on the ground of the Principle of Double Effect, Buddhism does so on the basis of the Third Noble Truth. Despite their theological differences, Buddhism and Catholicism both value the moral significance of the physician’s intent to reduce suffering and both respect the sanctity of life. This blurs the demarcation (...)
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  3.  38
    Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo.Jonathan S. Walters - 1990 - Philosophy East and West 40 (2):251-253.
  4.  5
    Theravada Buddhism. A Social History from Ancient Times to Modern Colombo. Richard F. Gombrich.Maurice Walshe - 1991 - Buddhist Studies Review 8 (1-2):190-192.
    Theravada Buddhism. A Social History from Ancient Times to Modern Colombo. Richard F. Gombrich. Routledge, London 1988. x, 237 pp. Hbk £20.00, pbk £7.95.
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  5.  20
    Theravada Buddhism and The British Encounter: Religious, Missionary, and Colonial Experience in Nineteenth Century Sri Lanka (review).Terry C. Muck - 2008 - Buddhist-Christian Studies 28:188-191.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theravada Buddhism and The British Encounter: Religious, Missionary, and Colonial Experience in Nineteenth Century Sri LankaTerry C. MuckTheravada Buddhism and The British Encounter: Religious, Missionary, and Colonial Experience in Nineteenth Century Sri Lanka. By Elizabeth Harris. London: Routledge, 2006. 274 pp.Of all the facets of the multifaceted interactions among Buddhists and Christians, the one sure to generate the most heat is mission: Christians spreading the (...)
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  6.  91
    Theravada Buddhism in Southeast Asia.Robert C. Lester - 1974 - Philosophy East and West 24 (4):459-461.
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  7.  9
    Theravāda Buddhist Abhidhamma and Moral Development: Lists and Narratives in the Practice of Religious Ethics.David A. Clairmont - 2010 - Journal of the Society of Christian Ethics 30 (2):171-193.
    THIS ESSAY EXAMINES THE RELEVANCE FOR RELIGIOUS ETHICS OF BUDDHIST Abhidhamma texts, those dealing with the analysis and systematization of mental states arising in and examined by meditation practice. Developing recent scholarship on the prevalence and significance of interlocking lists in Buddhist canonical texts and commentaries, the Buddhist use of lists in the Abhidhamma constitutes a kind of narrative expression of moral development through the sequential occurrence of carefully defined mental states. Attention to this narrative dimension of the moral life, (...)
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  8.  12
    Theravāda Buddhism in Western IndiaTheravada Buddhism in Western India.Balkrishna Govind Gokhale - 1972 - Journal of the American Oriental Society 92 (2):230.
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  9.  34
    The Theravāda-Buddhist View of HistoryThe Theravada-Buddhist View of History.B. G. Gokhale - 1965 - Journal of the American Oriental Society 85 (3):354.
  10.  79
    Buddhadāsa: Theravada buddhism and modernist reform in thailand (review).Steve Odin - 2011 - Philosophy East and West 61 (1):221-231.
  11.  23
    Theravada Buddhism: The View of the Elders by Asanga Tilakaratne.Donald K. Swearer & Sid Brown - 2014 - Buddhist-Christian Studies 34:219-221.
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  12. Theravada Buddhism: The View of the Elders.Asanga Tilakaratne, James W. Heisig, Timothy W. Richardson, Mee-Jeong Park, Sang-Suk Oh, Joowon Suh, Mary Shin Kim, Young-Mee Cho, Hyo-Sang Lee & Carol Schulz - 2013 - Philosophy East and West 63 (2).
     
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  13.  33
    Theravāda Buddhism and the definition of religion.Ninian Smart - 1995 - Sophia 34 (1):161-166.
  14.  3
    Americanization in Two Immigrant Theravada Buddhist Temples. Paul David Numrich.Sandra Bell - 1997 - Buddhist Studies Review 14 (1):101-105.
    Americanization in Two Immigrant Theravada Buddhist Temples. Paul David Numrich. University of Tennessee, Knoxville 1996. xxiv, 181 pp. Illustrations. $25. ISBN 0-87049-905-X.
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  15. The bodhisattva ideal in theravāda buddhist theory and practice: A reevaluation of the bodhisattva-śrāvaka opposition.Jeffrey Samuels - 1997 - Philosophy East and West 47 (3):399-415.
    By illustrating the presence and scope of the bodhisattva ideal in Theravāda Buddhist theory and practice, this article shows that some of the distinctions used to separate Mahāyāna Buddhism from Hīnayāna Buddhism are problematic, and, in particular, calls into question the commonly held theoretical model that postulates that the goal of Mahāyāna practitioners is to become buddhas by following the path of the bodhisattva (bodhisattva-yāna), whereas the goal of Hīnayāna practitioners is to become arahants by following the path (...)
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  16.  24
    Theravada buddhism and catholicism: A social historical perspective on religious change, with special reference tocentesimus annus. [REVIEW]Steven Piker - 1993 - Journal of Business Ethics 12 (12):965 - 973.
    Centesimus Annus raises the issue of the relationship of religion to practical conduct. This paper constructs the issue; illustrates the construction with materials from Theravada Buddhist cultures; and applies the construction toCentesimus Annus. This is an exercise in social history.
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  17.  11
    Routledge Handbook of Theravāda Buddhism.Stephen C. Berkwitz & Ashley Thompson - 2022 - Routledge.
    Among one of the older sub-fields in Buddhist Studies, the study of Theravāda Buddhism is undergoing a revival by contemporary scholars who are revising long-held conventional views of the tradition while undertaking new approaches and engaging new subject matter. The term Theravāda has been refined, and research has expanded beyond the analysis of canonical texts to examine contemporary cultural forms, social movements linked with meditation practices, material culture, and vernacular language texts. The Routledge Handbook of Theravāda Buddhism illustrates (...)
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  18.  6
    An Appropriated Understanding of Theravāda Buddhist Notions of Moral Shame and Moral Dread in Thai Society.Theptawee Chokvasin - 2023 - In Soraj Hongladarom, Jeremiah Joven Joaquin & Frank J. Hoffman (eds.), Philosophies of Appropriated Religions: Perspectives from Southeast Asia. Springer Nature Singapore. pp. 259-271.
    This chapter asks how moral shame and dread in Theravāda Buddhist philosophy compare with their appropriated use in contemporary Thai society. There has been a received view or an appropriated understanding of these concepts, warning against doing bad deeds. Moral shame and dread imply an irrational fear of doing something morally horrible in this contemporary usage. For example, one has an excessive fear of punishments in purgatory and believes it should be the sole morally appropriate reason for not killing. However, (...)
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  19. Heideggerian and Theravada Buddhist View on the Motility of Life.Theptawee Chokvasin - 2009 - In On the Reception of Buddhism in German Philosophy and Literature: An Intercultural Dialogue. Bangkok, Thailand: pp. 135-144.
    In this essay, I offer a comparative analysis on the ontological perspective from Heidegger and Theravada Buddhism on ‘the motility of life’: namely, the essence of the organism belonging to living beings whether human or non-human animals. To question about the innermost essence of life by considering birth, maturing, aging, and death, Heidegger finds out later that his approach is incomplete and inadequate because his existential analytic of human Dasein cannot explain the animal motility as captivation. However, in (...)
     
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  20.  8
    Love and Sympathy in Theravada Buddhism. Harvey B. Aronson.Barbara Noll - 1981 - Buddhist Studies Review 6 (1):65-66.
    Love and Sympathy in Theravada Buddhism. Harvey B. Aronson. Motilal Banarsidass, Delhi 1980. 127 pp. Rs 45.
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  21.  85
    Analysis in theravāda buddhism.Donald W. Mitchell - 1971 - Philosophy East and West 21 (1):23-31.
  22.  14
    Samatha Meditation in Theravada Buddhism.Mahesh Tiwari - 1988 - Buddhist Studies Review 5 (1):21-37.
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  23.  43
    Ethics of the theravada buddhist tradition.P. D. Premasiri - 1991 - In Kenneth Keulman (ed.), Review: World Religions and Global Ethics. New York: Paragon House Publishers.
  24.  9
    Mind in Theravāda Buddhism.Maria Heim - 2013 - In Steven M. Emmanuel (ed.), A Companion to Buddhist Philosophy. Chichester, UK: Wiley. pp. 377–394.
    The most precise and intricate model of mind from the tradition, the Theravāda, is developed in the Abhidhamma. Much of the first book of the canonical Abhidhamma, the Dhammasangani breaks down conscious awareness into its constitutive mental factors. The Dhammasangani goes on to supply a list of 56 mental factors (cetasika). The 56 factors that can occur in this moment of good conscious awareness are listed in the chapter, along with additional factors added by the commentary; in separate columns are (...)
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  25.  5
    Restoring Lumbinī: Theravāda Buddhism and Heritage on the Nepal Frontier.Blayne K. Harcey - 2022 - Contemporary Buddhism 23 (1-2):131-151.
    ABSTRACT The construction of the modern Buddhist ‘Holy Land’, in present-day India and Nepal, was part and parcel of the formation of Buddhism as a world religion in the early twentieth century and continues to represent a potent expression of Buddhist materiality in the contemporary moment. This article explores the location of the Buddha’s birthplace at Lumbinī within the discourse of modern Theravāda missionisation, reform and preservation. I assert that the project of locating and restoring Lumbinī was essential to (...)
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  26.  9
    Demonic or Divine? Theravāda Buddhist Interpretations of Jesus.Mathias Schneider - 2019 - Buddhist-Christian Studies 39 (1):259-270.
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  27.  28
    Theravāda Transformed?Theravāda Buddhism: A Social History from Ancient Benares to Modern ColomboBuddhism Transformed: Religious Change in Sri LankaTheravada Transformed?Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo.Edmund Perry, Richard F. Gombrich, Richard Gombrich & Gananath Obeyesekere - 1997 - Journal of the American Oriental Society 117 (2):339.
  28.  14
    The Social Dimension of Theravada Buddhism in Burma.Trevor Ling - 1962 - Hibbert Journal 60 (39):314-322.
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  29. The Effects of Momentariness on Karma and Rebirth in Theravāda Buddhism.Adam L. Barborich - 2017 - In Proceedings of the International Conference on Indian Cultural Heritage: Past, Present and Future. Bhubaneswar, India: Institute of Media Studies. pp. 01-05.
    In the development of Indian Buddhism we begin to see a shift away from the early Buddhist epistemology based in phenomenology and process metaphysics toward a type of event-based metaphysics. This shift began in the reductionist methodology of the Abhidhamma and culminated in a theory of momentariness based in rationalism and abstraction, rather than early Buddhist empiricism. While early Buddhism followed an extensional model of temporal consciousness, when methodological reductionism was applied to the concept of time, it necessarily (...)
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  30.  73
    Narrative, Sub-Ethics, and the Moral Life: Some Evidence from Theravāda Buddhism.Charles Hallisey & Anne Hansen - 1996 - Journal of Religious Ethics 24 (2):305-327.
    The intent of this article is to explore the extent to which we can apply to Buddhist ethics Martha Nussbaum's statement that "[l]iterary form is not separable from philosophical content, but is itself, a part of content - an integral part, then, of the search for and the statement of truth". We explore the transformative impact that narratives can have on moral life, using examples from the story literature of Theravāda Buddhist traditions in Sri Lanka and Southeast Asia. Focusing on (...)
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  31.  3
    Food Culture in Early and Theravāda Buddhism: From the Perspective of the Middle Path. 김한상 - 2013 - The Journal of Indian Philosophy 39:201-234.
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  32.  6
    Sufferings & way out: the core philosophy of Theravada Buddhism.Kyi Lwin - 2017 - Mawlamying: U Tun Yi @ Dr Min New Soe.
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  33.  9
    The Virtue of Obedience in Franciscan Christianity and Theravāda Buddhism.Nicholas Alan Worssam - 2022 - Buddhist-Christian Studies 42 (1):185-200.
    Abstractabstract:In the field of interreligious dialogue, it is sometimes easier to find points of contact between the practical aspects of the major faith traditions, rather than focus on matters of philosophy or theology. This essay explores the possible commonality between monastic/religious life in Christianity and Buddhism as described in the foundation documents of the Franciscan and Theravāda traditions. The particular focus will be the virtue (or vice, depending on one's perspective) of obedience. In Christian monastic tradition a common summary (...)
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  34.  8
    In the hope of nibbana; an essay on Theravada Buddhist ethics.Winston Lee King - 1964 - LaSalle, Ill.,: Open Court.
  35.  2
    Gendered Religious Organizations: The Case of Theravada Buddhism in America.Wendy Cadge - 2004 - Gender and Society 18 (6):777-793.
    This article examines how organizational context shapes the way gender is socially constructed in two non-Judeo-Christian religious organizations in the United States, one Theravada Buddhist organization founded by immigrants and one started by converts. People at the two organizations disagree with each other about what Theravada Buddhism teaches about women in teaching and leadership positions but agree that outside of these positions, women and men are equally able to gain access to and practice the tradition. Despite these (...)
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  36.  26
    Theravāda Transformed?Theravāda Buddhism: A Social History from Ancient Benares to Modern ColomboBuddhism Transformed: Religious Change in Sri LankaTheravada Transformed?Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. [REVIEW]Edmund Perry - 1997 - Journal of the American Oriental Society 117 (2):339-342.
  37.  17
    Pāli Grammar: The Language of the Canonical Texts of Theravāda Buddhism (Volume I), by Thomas Oberlies.Matthew Spencer - 2020 - Buddhist Studies Review 37 (1):117-126.
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  38.  13
    Pain and its Ending: The Four Noble Truths in the Theravada Buddhist Canon. Carol S. Anderson.David Webster - 2004 - Buddhist Studies Review 21 (1):91-94.
    Pain and its Ending: The Four Noble Truths in the Theravada Buddhist Canon. Carol S. Anderson. Curzon Press, Richmond 1999. xv, 255 pp. £40. ISBN 0-7007-1065-5; Motilal Banarsidass, Delhi 2001. Rs 295. ISBN 81-208-1806-7.
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  39.  19
    The Art of Dying is the Art of Living: Rationality in Theravada Buddhism.Susan E. Babbitt - 2021 - Philosophy East and West 71 (3):541-561.
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  40.  11
    Review of Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand. [REVIEW]Steve Odin - 2011 - Philosophy East and West 61 (1):221-231.
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  41.  45
    The Concept of Vinn̄āṇa in Theravāda BuddhismThe Concept of Vinnana in Theravada Buddhism.O. H. de A. Wijesekera - 1964 - Journal of the American Oriental Society 84 (3):254.
  42.  28
    Desire, Death and Goodness: The Conflict of Ultimate Values in Theravāda BuddhismDesire, Death and Goodness: The Conflict of Ultimate Values in Theravada Buddhism.James P. McDermott & Grace G. Burford - 1996 - Journal of the American Oriental Society 116 (3):605.
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  43.  19
    Selfless Persons: Imagery and Thought in Theravāda BuddhismSelfless Persons: Imagery and Thought in Theravada Buddhism.James P. McDermott & Steven Collins - 1984 - Journal of the American Oriental Society 104 (2):344.
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  44.  38
    The No-Self Doctrine in Theravāda Buddhism.Donald W. Mitchell - 1969 - International Philosophical Quarterly 9 (2):248-260.
  45.  21
    Some Observations on the Cultural and Social Crisis of Theravada Buddhism in Thailand. The Quest for Reforms.Lourens P. Van Den Bosch - 2005 - Zeitschrift für Religionswissenschaft 13 (1):81-100.
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  46.  30
    In the hope of Nibbana: the ethics of Theravada Buddhism.Winston L. King - 1964 - Seattle: Pariyatti Press.
    CHAPTER I THE FRAMEWORK OF SELF-PERFECTION 1. Buddhism and Ethics Anyone who has read even a very little in the early Buddhist Scriptures is aware that from ...
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  47. The Utility of the Convert/Natal Lens in the Study of Theravāda Buddhist Organizations in California.Natalie Fisk Quli - 2021 - Buddhist-Christian Studies 41 (1):59-67.
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  48. The status of the individual in theravāda buddhism.G. P. Malalasekera - 1964 - Philosophy East and West 14 (2):145-156.
  49.  3
    The status of the individual in Theravāda Buddhist philosophy.G. P. Malalasekera - 1968 - In Charles Alexander Moore (ed.), The status of the individual in East and West. Honolulu,: University of Hawaii Press. pp. 65-76.
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  50.  31
    No-Self in Sāṃkhya: A Comparative Look at Classical Sāṃkhya and Theravāda Buddhism.Douglas Osto - 2017 - Philosophy East and West 68 (1):201-222.
    In a number of standard introductory textbooks on Indian philosophy, classical Sāṃkhya is described as a Hindu philosophical school based on a fundamental dualism between a plurality of selves, or spirits and the material, or phenomenal world, whereas Buddhism, on the other hand, is most often described as a system based on the radically different position of "no-self" or selflessness.1 However, such depictions, although not entirely inaccurate, often obscure strong structural homologies between the two systems, which highlight the fundamental (...)
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