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Whalen Lai [52]Whalen W. Lai [11]
  1.  72
    The meaning of "mind-only" : An analysis of a sinitic mahāyāna phenomenon.Whalen Lai - 1977 - Philosophy East and West 27 (1):65-83.
  2.  61
    The public good that does the public good: A new reading of mohism.Whalen Lai - 1993 - Asian Philosophy 3 (2):125 – 141.
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  3.  48
    The Mahāparinirvāṇa-Sūtra and Its Earliest Interpreters in China: Two Prefaces by Tao-lang and Tao-shengThe Mahaparinirvana-Sutra and Its Earliest Interpreters in China: Two Prefaces by Tao-lang and Tao-sheng.Whalen W. Lai - 1982 - Journal of the American Oriental Society 102 (1):99.
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  4.  59
    White horse not horse: Making sense of a negative logic.Whalen Lai - 1995 - Asian Philosophy 5 (1):59 – 74.
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have been removed?show (...)
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  5.  29
    The Self-Overcoming of Nihilism.Whalen Lai - 1992 - Philosophy East and West 42 (3):542-546.
  6.  56
    The I-Ching and the formation of the Hua-Yen philosophy.Whalen Lai - 1980 - Journal of Chinese Philosophy 7 (3):245-258.
  7.  76
    On “Trust and Being True”: Toward a Genealogy of Morals.Whalen Lai - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):257-274.
    This Nietzschesque “genealogy of morals” presents the Confucian virtue of xin (trust and true) so basic to friendship as a civic virtue rooted among social equals. Among non-equals, a servant has to prove his trustworthiness but not yet vice versa. The script 信 ( xin ) tells of living up to one’s words. Yanxing 言行 (speech and action) describes actively keeping a verbal promise. The Agrarian school endorses xin as the primary virtue in its utopia of virtual equals. It knew (...)
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  8. Chinese buddhist causation theories: An analysis of the sinitic mahāyāna understanding of pratitya-samutpāda.Whalen Lai - 1977 - Philosophy East and West 27 (3):241-264.
  9.  47
    Ch'an metaphors: Waves, water, mirror, lamp.Whalen Lai - 1979 - Philosophy East and West 29 (3):243-253.
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  10.  31
    Folk Buddhist Religion: Dissenting Sects in Late Traditional China.Whalen W. Lai & Daniel L. Overmyer - 1979 - Journal of the American Oriental Society 99 (2):322.
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  11.  32
    In defence of graded love three parables from mencius.Whalen Lai - 1991 - Asian Philosophy 1 (1):51 – 60.
  12.  45
    Kao Tzu and mencius on mind: Analyzing a paradigm shift in classical china.Whalen Lai - 1984 - Philosophy East and West 34 (2):147-160.
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  13.  38
    Ma-tsu Tao-i and the Unfolding of Southern Zen.Whalen Lai - 1985 - Japanese Journal of Religious Studies 12 (2/3):173-192.
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  14.  64
    Yung and the tradition of the Shih: The confucian restructuring of heroic courage: Whalen Lai.Whalen Lai - 1985 - Religious Studies 21 (2):181-203.
    Courage is a basic virtue to any heroic society. It is the defining virtue of the aristocratic warrior in the Iliad. It came with a set of other related virtues, all functioning in a social setting unique to that heroic era. However, as society evolved beyond the heroics of war to the civility of settled city–states, courage would be reviewed and redefined. In fact the whole virtue complex would undergo fundamental changes. Still later, when from out of the cities philosophers (...)
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  15.  74
    The Yijing and the Formation of the Huayan Philosophy: An Analysis of a Key Aspect of Chinese Buddhism.Whalen Lai - 2009 - Journal of Chinese Philosophy 36 (s1):101-112.
    Chinese Buddhist thought is more than a case of “Indianization” or “Sinicization,” and even less, “Distortion.” Chinese Buddhist thought should be grasped, first, in its own terms and only then in terms of the possible influences or confluences that flowed into it. The present article will seek to look into the concept of “Suchness vasana” (perfumation by the Buddhist absolute, Suchness, upon avidya, ignorance) as used by the Huayan school in China. Then it will show how, in the elaboration of (...)
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  16. Sinitic speculations on Buddha-nature: The nirvāṇa school (420-589).Whalen Lai - 1982 - Philosophy East and West 32 (2):135-149.
  17. Further developments of the two truths theory in china: The "ch'eng-Shih-Lun" tradition and Chou Yung's "San-Tsung-Lun".Whalen W. Lai - 1980 - Philosophy East and West 30 (2):139-161.
  18.  84
    Once more on the two truths: What does Chi–Tsang mean by the two truths as ‘Yüeh–Chiao’?Whalen W. Lai - 1983 - Religious Studies 19 (4):505-521.
    The teaching of the Buddha concerning Reality has recourse to Two Truths: the Mundane and the Highest Truth. Without knowing the distinction between the two, one does not know the profound point of the teachings. The Highest Truth cannot be taught apart from the Mundane, but without understanding the former, one does not apprehend nirvāna.
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  19. Japanese journal of religious studies.James Heisig, Hajime Nakamura, John Maraldo, Whalen Lai, Eshin Nishimura, Minoru Kiyota, Ruben Lf Habito & Julia Ching - forthcoming - Japanese Journal of Religious Studies.
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  20.  22
    After the Reformation: Post-Kamakura Buddhism.Whalen Lai - 1978 - Japanese Journal of Religious Studies 5 (4):258-284.
  21.  20
    Borrowed Gods and Foreign Bodies: Christian Missionaries Imagine Chinese Religion (review).Whalen Lai - 2006 - Buddhist-Christian Studies 26 (1):226-229.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Borrowed Gods and Foreign Bodies: Christian Missionaries Imagine Chinese ReligionWhalen LaiBorrowed Gods and Foreign Bodies: Christian Missionaries Imagine Chinese Religion. By Eric Reinders. Berkeley: University of California Press, 2004. 266 + xvi pp.For a long time, Sinology was dominated by scholars with direct or indirect missionary backgrounds, going all the way back to the founding of the discipline by James Legge. Legge occupied the first university chair in (...)
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  22.  34
    Chinese Buddhist and Christian Charities: A Comparative History.Whalen Lai - 1992 - Buddhist-Christian Studies 12:5.
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  23. Chinese Buddhist philosophy from Han through Tang.Whalen Lai - 2009 - In Bo Mou (ed.), History of Chinese philosophy. New York: Routledge.
  24.  9
    Emperor Wu of Liang on the Immortal Soul, Shen Pu Mieh.Whalen Lai - 1981 - Journal of the American Oriental Society 101 (2):167-175.
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  25.  21
    Faith and wisdom in the T'ien-t'ai Buddhist tradition: a letter by Ssu-ming Chih-li.Whalen W. Lai - 1981 - Journal of Dharma 6 (3):283-298.
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  26.  54
    Illusionism (māyavāda) in late T'ang buddhism: A hypothesis on the philosophical roots of the round enlightenment sūtra (yüan-chüeh-ching).Whalen W. Lai - 1978 - Philosophy East and West 28 (1):39-51.
  27.  50
    Kung‐sun lung on the point of pointing: The moral rhetoric of names.Whalen Lai - 1997 - Asian Philosophy 7 (1):47-58.
    Graham compares Kung‐sun Lung's “White Horse not Horse” [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, “Sword is not Blade”. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ‘hilt plus blade’ is more than blade, then via analogia, White Horse as ‘white plus horse’ is more than the part that is just ‘horse’. Graham had taken over (...)
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  28.  5
    Mou Tsung-sanbd, Fo-Hsing Yü Pan-jube [Buddha-Nature and Prajnā-intuition] 2 vol. 1214 pp.Whalen Lai - 1984 - Journal of Chinese Philosophy 11 (3):281-292.
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  29.  46
    Madhyamika Thought in China.Whalen Lai & Ming-Wood Liu - 1996 - Philosophy East and West 46 (3):415.
  30.  30
    Of One Mind or Two? Query on the Innate Good in Mencius.Whalen Lai - 1990 - Religious Studies 26 (2):247 - 255.
  31.  49
    Of one mind or two? Query on the innate good in mencius: Whalen Lai.Whalen Lai - 1990 - Religious Studies 26 (2):247-255.
    Every man, says Mencius, has within him this mind of commiseration, this pu-jen chih hsin that cannot bear to see another person suffer. To support his argument, Mencius cites the parable of the child about to fall into a well. A man with an innate mind of compassion unable to bear to see the child suffer would naturally feel the urge to run ahead to save the child . Yet elsewhere in Mencius 4A.17, it appears that had the potential victim (...)
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  32.  23
    Political Authority: The Two Wheels of the Dharma.Whalen Lai - 2010 - Buddhist-Christian Studies 30:171-186.
    In lieu of an abstract, here is a brief excerpt of the content:Political AuthorityThe Two Wheels of the DharmaWhalen Lai“The twin wheels of the dharma The two wings of the dove”The twin wheels of the dharma, one of power and the other of righteousness, is the classic metaphor in the Buddhist view of the state and the saṅgha. We will first register the distinction of that metaphor by going back to its historical roots, showing how and why it is more (...)
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  33.  25
    Seno'o Girō and the Dilemma of Modern Buddhism: Leftist Prophet of the Lotus Sutra.Whalen Lai - 1984 - Japanese Journal of Religious Studies 11 (1):7-42.
  34.  22
    Some Notes On Perceptions Of Pratῑtya-Samutpāda in China From Kumārajῑva To Fa-Yao.Whalen Lai - 1981 - Journal of Chinese Philosophy 8 (4):427-435.
  35. The Awakening Of Faith In Mahayana (Ta-Ch'eng Ch'i-Hsin Lun): A Study Of the Unfolding Of Sinitic Mahayana Motifs.Whalen Lai - 1975 - Dissertation, Harvard University
  36.  53
    The early prajñā schools, especially "hsin-wu," reconsidered.Whalen W. Lai - 1983 - Philosophy East and West 33 (1):61-77.
  37.  19
    The Lion's Roar of Queen Śrīmālā: A Buddhist Scripture on the Tathāgatagarbha TheoryThe Lion's Roar of Queen Srimala: A Buddhist Scripture on the Tathagatagarbha Theory.Whalen W. Lai, Alex Wayman & Hideko Wayman - 1978 - Journal of the American Oriental Society 98 (4):532.
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  38.  7
    The Search for the Historical Sakyamuni in Light of the Historical Jesus.Whalen Lai - 1982 - Buddhist-Christian Studies 2:77.
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  39.  15
    Why Is There Not a Buddho-Christian Dialogue in China?Whalen Lai - 1986 - Buddhist-Christian Studies 6:81.
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  40.  49
    Why the Lotus Sutra? On the Historic Significance of Tendai.Whalen Lai - 1987 - Japanese Journal of Religious Studies 14 (2-3):83-99.
  41.  42
    How the Principle Rides on the Ether: Chu Hsi’s Non-Buddhistic Resolution of Nature and Emotion.Wḫalen W. Lai - 1984 - Journal of Chinese Philosophy 11 (1):31-65.
  42.  38
    Some notes on perceptions of pratītya-samutpd́ in china from kumŕv́ to fa-Yao.Whalen Lai - 1981 - Journal of Chinese Philosophy 8 (4):427-435.
  43.  74
    The Defeat of Vijñaptimatrata in China: Fa-Tsang on Fa-Hsing and Fa-Hsiang.Whalen Lai - 1986 - Journal of Chinese Philosophy 13 (1):1-19.
  44.  38
    Hua-yen Buddhism: The Jewel Net of Indra. [REVIEW]Whalen W. Lai - 1981 - Journal of the American Oriental Society 101 (2):234.
  45. Sinitic understanding of the two truths theory in the Liang dynasty (502-557): Ontological gnosticism in the thoughts of Prince Chao-Ming. [REVIEW]Whalen W. Lai - 1978 - Philosophy East and West 28 (3):339-351.
  46. Book Review. [REVIEW]Whalen Lai - 1978 - Journal of the American Oriental Society 98 (4):532-533.
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  47.  39
    Process Metaphysics and Hua-Yen Buddhism. [REVIEW]Whalen Lai - 1984 - Idealistic Studies 14 (3):278-278.
    The growth in interest in Whitehead and the increasing amount of materials available in English related to the Hua-Yen school of Buddhism in China mean that sooner or later there would be, or would have to be, a comparative study of the two in some depth. Although previous scholars of the Hua-Yen philosophy have made repeated references to process philosophy and have argued that this would be a means to understanding Hua-Yen thought, it is not until Steve Odin’s book that (...)
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  48.  20
    Process Metaphysics and Hua-Yen Buddhism. [REVIEW]Whalen Lai - 1984 - Idealistic Studies 14 (3):278-278.
    The growth in interest in Whitehead and the increasing amount of materials available in English related to the Hua-Yen school of Buddhism in China mean that sooner or later there would be, or would have to be, a comparative study of the two in some depth. Although previous scholars of the Hua-Yen philosophy have made repeated references to process philosophy and have argued that this would be a means to understanding Hua-Yen thought, it is not until Steve Odin’s book that (...)
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  49.  4
    Review of: Helen Hardacre, Lay Buddhism in Contemporary Japan: Reiyūkai Kyōdan. [REVIEW]Whalen Lai - 1985 - Japanese Journal of Religious Studies 12 (4):358-362.
  50.  36
    Philosophical Meditations on Zen Buddhism (review). [REVIEW]Whalen Lai - 2000 - Philosophy East and West 50 (4):631-632.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophical Meditations on Zen BuddhismWhalen LaiPhilosophical Meditations on Zen Buddhism. By Dale S. Wright. Cambridge: Cambridge University Press, 1998. Pp. xv + 227.As "philosophical meditations" on the Zen of Huang Po, Philosophical Meditations on Zen Buddhism by Dale S. Wright is an impressive work. Philosophers will appreciate it, for it well shows how far Zen studies in America have moved ahead since the days of D. T. Suzuki (...)
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