Results for 'in Early Buddhism'

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  1. Ellison Banks Findly.in Early Buddhism - 1992 - Journal of Indian Philosophy 20:253-273.
     
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  2.  10
    Ethics in Early Buddhism.David J. Kalupahana - 1995 - University of Hawaii Press.
    "Throughout the centuries, moral philosophers, both Eastern and Western, considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. If such a law was not empirically given, it had to be determined through reason. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of early Buddhism have been unable to abandon the presupposition of permanence, however, and hence have persisted in viewing nirvana or freedom as a permanent and (...)
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  3.  7
    Healing in Early Buddhism. Anālayo - 2015 - Buddhist Studies Review 32 (1):19-33.
    In the present article I study passages from the early discourses preserved in the Nik?yas and?gamas related to healing and bearing up in the face of pain. These show that the potential of psychological means of healing, in particular through mental qualities like mindfulness, were already recognized in ancient times, instead of being a purely modern phenomenon.
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    Self and Non-Self in Early Buddhism. Joaquín Pérez-Remón.Amadeo Solé-Leris - 1988 - Buddhist Studies Review 5 (2):176-182.
    Self and Non-Self in Early Buddhism. Joaquín Pérez-Remón. Mouton Publishers, The Hague 1980. xii, 412 pp. DM 110.
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  5.  38
    Rationality in early buddhist four fold logic.F. J. Hoffman - 1982 - Journal of Indian Philosophy 10 (4):309-337.
  6.  21
    Nirvāṇa in Early Buddhist Inscriptions.Alice Collett - 2020 - Buddhist Studies Review 36 (2):221-247.
    Nirvana is often considered the quintessential goal of the Buddhist path. In this article, I focus on one aspect of the conceptualization of nirvana that becomes apparent through an analysis of its occurrence in early Indian epigraphy. Surveying pre-Gupta inscriptions, it becomes clear that the aspiration for nirvana has one recurring feature attached to it; the aspiration of the donor for the attainment of nirvana — whether for themselves or others — occurs when the donation is connected in some (...)
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  7.  43
    Causation and Free Will in Early Buddhist Philosophy.Paul Bernier - 2020 - Buddhist Studies Review 36 (2):191-220.
    Free will and determinism have recently attracted the attention of Buddhist scholars who have defended conflicting views on this issue. I argue that there is no reason to think that this problem cannot arise in Buddhist philosophy, since there are two senses of ‘free will’ that are compatible with the doctrine of non-self. I propose a reconstruction of a problem of free will and determinism in Early Buddhism, given a) the assumption that Buddhist causation entails universal causal determinism, (...)
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  8.  11
    Polyvalent Philosophy and Soteriology in Early Buddhism.Eviatar Shulman - 2017 - Philosophy East and West 67 (3):864-886.
    The ideas of a “Buddha” or of his “enlightenment” suggest a certain unity and coherence. In accord with the positivist and metaphysical realist attitudes of our times, many assume that a Buddha is defined by his awakening, which is conceived of as a definitive, clear-cut event with specific characteristics. Enlightenment is a “thing,” a recognizable state of mind or change of consciousness, or perhaps a similar kind of process, which may be beyond the grasp of words, but is nevertheless confidently (...)
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  9. An meshcheryakov.In Shinto & Early Japanese Buddhism - 1984 - Japanese Journal of Religious Studies 11:43.
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  10.  15
    Ethics in Early Buddhism.Richard King - 1997 - Asian Philosophy 6 (2):163-165.
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  11.  9
    Ethics in Early Buddhism (review). [REVIEW]John M. Koller - 2000 - Philosophy East and West 50 (4):628-630.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics in Early BuddhismJohn M. KollerEthics in Early Buddhism. By David J. Kalupahana. Honolulu: University of Hawai'i Press, 1995. Pp. ix + 171.Ethics in Early Buddhism by David J. Kalupahana is a small volume that makes a large contribution to the study of Buddhist ethics. As the title suggests, Kalupahana, an internationally recognized scholar of early Buddhism, focuses his scholarship on (...)
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  12.  38
    Rationality and Mind in Early Buddhism.Frank J. Hoffman - 1987, 1992, 2002 - Motilal Banarsidass.
    Chapter 4 MIND AND REBIRTH I The argument of the first three chapters is essentially that the study of early Buddhism is neither methodologically, logically, nor emotively flawed. These chapters argue for the rationality of.
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  13.  12
    On Women as Teachers in Early Buddhism: Dhammadinnā and Khemā.Gisela Krey - 2010 - Buddhist Studies Review 27 (1):17-40.
    The present article investigates two prominent bhikkhun?s, Dhammadinn? and Khem?, who were renowned for their preaching abilities in the time of the Buddha. It focuses on two texts of the Sutta-pi?aka, the C??avedalla-sutta and the Khem?ther?-sutta, and demonstrates how and why these texts were among the most authoritative in providing a measure for spiritual leadership among bhikkhun?s in early Buddhism. Among women who taught the Dhamma, Dhammadinn? and Khem? attract attention because the texts show them even teaching male (...)
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  14.  7
    Faith and knowledge in Early Buddhism. Jan T. Ergardt.Russell Webb - 1980 - Buddhist Studies Review 2 (2):124.
    Faith and knowledge in Early Buddhism. Jan T. Ergardt. E. J. Brill, Leiden. xii and 182pp. Gld. 48.00.
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  15.  7
    Hemaphrodite in Early Buddhism.Carl Olson - 1992 - Buddhist Studies Review 9 (1):2-4.
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  16. Defilements in Early Buddhism.Kim Jaesung - 2010 - The Journal of Indian Philosophy 29:227-266.
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  17.  45
    The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism.Peter Harvey - 1995 - Routledge.
    Personality, Consciousness and Nirvana in Early Buddhism Peter Harvey. The. SELFLESS. MIND. PERSQNALITY, CONSCIOUSNESS AND NIRVANA IN EARLY BUDDHISM. PETER. HARVEY. THE SELFLESS MIND THE SELFLESS ...
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  18.  12
    Self and Non-self in Early Buddhism.Joaquín Pérez-Remón & Oaquin Perez-Remon - 1980 - Walter de Gruyter.
    Sinceits founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.
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  19.  22
    Ascetic Figures before and in Early Buddhism: The Emergence of Gautama as the Buddha.Mathieu Boisvert & Martin G. Wiltshire - 1992 - Buddhist-Christian Studies 12:269.
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  20. Knowledge and faith in early Buddhism : a soteriological perspective.Victoria Lysenko - 2009 - In Mariėtta Tigranovna Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  21. Verities of cognition in early Buddhism.P. D. Premasiri - 2008 - In K. Ramakrishna Rao, A. C. Paranjpe & Ajit K. Dalal (eds.), Handbook of Indian psychology. New Delhi: Campridge University Press India. pp. 85--104.
     
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  22. Self and Suffering in Early Buddhism.Mv Ramkumar Ratnam - 2005 - In G. Kamalakar & M. Veerender (eds.), Buddhism: art, architecture, literature & philosophy. Delhi: Sharada Pub. House. pp. 315.
     
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  23.  11
    Rationality and Mind in Early Buddhism.Mary Bockover - 1989 - Philosophy East and West 39 (2):214-216.
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  24.  17
    Rationality and Mind in Early Buddhism.James P. McDermott - 1994 - Journal of the American Oriental Society 114 (3):523.
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  25.  53
    The notion of suffering in early buddhism compared with some reflections of early Wittgenstein.David J. Kalupahana - 1977 - Philosophy East and West 27 (4):423-431.
  26.  6
    "Skill in Means" in Early Buddhism and Christianity.Arvind Sharma - 1990 - Buddhist-Christian Studies 10:23.
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  27. David J. Kalupahana: Ethics in Early Buddhism.R. King - 1997 - Asian Philosophy 7:163-164.
     
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  28.  16
    Images of Women in Early Buddhism and Christian Gnosticism.Karen Christina Lang - 1982 - Buddhist-Christian Studies 2:94.
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  29. “Knowledge and Ethics in Early Buddhism” (Zao Qi Fo Jiao Zhong De Dao De).Frank J. Hoffman - 2013 - In Li Lian (ed.), Fo Jiao Yu Dang Dai Wen Hua Jian She Xue Shu Yan Tao Hui Lun Wen Ji. Northwest University Press (Shi Bei Daxue).
  30. “Miracles and Conversion Experiences in Early Buddhism”.Frank J. Hoffman - 2003 - In Conference Committee (ed.), Proceedings of the Won Buddhism Conference, Iksan, South Korea. Youngsan Won Buddhist Seminary.
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  31. Rethinking Experience in Early Buddhism.Frank J. Hoffman - 1996 - In Frank Hoffman & Deegalle Mahinda (eds.), Pali Buddhism. Curzon Press.
  32.  34
    The Problem of the Inefficacy of Knowledge in Early Buddhist Soteriology.Ryan Showler - 2008 - Kritike 2 (2):162-170.
    Early Buddhism has been described as a “gnostic soteriology” in that itsees the chief cause of life’s unsatisfactoriness to be ignorance of certain metaphysical truths, and that once this ignorance is eliminated through awareness of the true nature of reality, the suffering that is rooted in ignorance goes away with it. In what follows, I will describe a significant problem that early Buddhism faces, as does any gnostic soteriology, and propose a solution to the problem. This (...)
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  33.  9
    J?taka Stories and Paccekabuddhas in Early Buddhism.Naomi Appleton - 2018 - Buddhist Studies Review 35 (1-2):279-292.
    This article explores the role of paccekabuddhas in stories of the Buddha’s past lives in early Buddhist narrative collections in P?li and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between samm?sambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in j?taka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks (...)
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  34. The notion of fetter in early Buddhism.Dipen Barua - 2018 - New Delhi: Aditya Prakashan.
  35.  7
    Concept of Iddhi in Early Buddhist Thought.Harold W. French - 1980 - Buddhist Studies Review 2 (1):42-54.
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  36.  8
    From the Blacksmith’s Forge to the Fires of Hell: Eating the Red-Hot Iron Ball in Early Buddhist Literature.Joseph Marino - 2019 - Buddhist Studies Review 36 (1):31-51.
    Early Buddhist texts were first being composed and compiled during South Asia’s Iron Age, and thus contain many references to iron and other metal technologies. This article examines one metalworking image that came to play a special role in the imagination of early Buddhists: the red-hot iron ball. I argue that the iron ball, which comes to be a torture device in hell, force-fed by hell wardens, is a mimesis of the pi??ap?ta, or almsfood offered to monks and (...)
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  37. A Three Dimensional View of Karma in Early Buddhism.Adam L. Barborich - 2019 - Sri Lanka International Journal of Buddhist Studies 5:42-70.
    Detailing the connection between the various functions of Buddhist karma theory and rebecoming is a profoundly difficult aspect of Buddhist philosophy. While there is no definitive answer to these questions, suggestions can be found in early Buddhism that may help to reconcile the early Buddhist interpretations of karma with other philosophical and scientific theories.A great difficulty in analysing the functional aspects of Buddhist karma theory is the conflation of karma as causality with karma as ethics to create (...)
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  38.  3
    Empty concept in Early Buddhism: Focusing on mental training. 박재은 - 2018 - The Journal of Indian Philosophy 52:209-243.
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  39. Dualism and Psychosemantics: Holography and Pansematism in Early Buddhist Philosophy.Federico Divino - 2023 - Comparative Philosophy 14 (2):1-40.
    In the Indian philosophical debate, the relationship between the structure of knowledge and external reality has been a persistent issue. This debate has been particularly prominent in Buddhism, as evidenced by the earliest Buddhist attestations in the Pāli canon, where reality is described as a perceptual defection. The world (loka) is perceived through cognition (citta), and the theme of designation (paññatti) is central to the analysis of the Abhidhamma. Buddhism can be viewed as navigating between nominalism and cognitive (...)
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  40.  9
    Religious Suicide in Early Buddhism.Étienne Lamotte - 1987 - Buddhist Studies Review 4 (2):105-118.
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  41. Early Buddhist Concepts - in today's language. (3rd edition).Roberto Thomas Arruda - 2023 - São Paulo - BRL: Terra à Vista - not for sale edition. Edited by Self Publishing & Roberto Thomas Arruda.
    Adequate knowledge about Buddhism is essential to the education and culture of any person who does not want to be simply another alienated member of a herd that walks blindly amid a technological revolution. It is possible to understand early Buddhism through modern language and knowledge and establish its relations with contemporary thought and its references. With this, it becomes possible to deepen and broaden our perception of these millennial principles' compatibility with our modern ways of living (...)
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  42.  81
    Clinging to Nothing: The Phenomenology and Metaphysics of Upādāna in Early Buddhism.Charles K. Fink - 2015 - Asian Philosophy 25 (1):15-33.
    The concept of clinging is absolutely central to early Buddhist thought. This article examines the concept from both a phenomenological and a metaphysical perspective and attempts to understand how it relates to the non-self doctrine and to the ultimate goal of Nibbāna. Unenlightened consciousness is consciousness centered on an ‘I’. It is also consciousness that is conditioned by and bound up with a being in the world. From a phenomenological perspective, clinging gives birth to the illusion of self, or (...)
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  43.  19
    On the propositional treatment of anatmavāda in early buddhism and ātmavāda in hinduism.David Montalvo - 2000 - Asian Philosophy 10 (3):205 – 212.
    As propositions, Anatmavāda and Ātmavāda are simply negations of one another. Thus whatever serves as a criterion for truth of the one must serve as a criterion for the other. When we treat them both as a priori propositions, I claim that we are unable to determine their truth value. But if we treat them both as a posteriori propositions, I argue, we are only able to determine their truth value if we attain unqualified omniscience. Because the Hindu account of (...)
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  44.  69
    Chinese and Buddhist philosophy in Early Twentieth-Century German thought.Eric Sean Nelson - 2017 - London: Bloomsbury.
    Presenting a comprehensive portrayal of the reading of Chinese and Buddhist philosophy in early 20th-century German thought, Chinese and Buddhist Philosophy in early Twentieth-Century German Thought examines the implications of these readings for contemporary issues in comparative and intercultural philosophy. Through a series of case studies from the late 19th-century and early 20th-century, Eric Nelson focuses on the reception and uses of Confucianism, Daoism, and Buddhism in German philosophy, covering figures as diverse as Buber, Heidegger, and (...)
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  45.  13
    Women, Marriage, and Merit-Making in Early Buddhism.Udita Das - 2018 - Journal of Dharma Studies 1 (1):129-145.
    This article tries to understand the role of marriage in the religious lives of women during early Buddhism through the narrative of a relatively understudied text, Pāli Vimānavatthu. Marriage played a significant role in the lives of Buddhist laywomen as opposed to laymen since greater emphasis was placed on the third lay precept—prohibiting sexual misconduct—and the Buddhist ideology of patibbatā. However, complications arose when the ideal wives—in whose lives domesticity and family issues played an important role—were placed in (...)
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  46.  9
    Psychological Causality in Early Buddhism.Rune E. A. Johansson - 1980 - Buddhist Studies Review 3 (1):22-29.
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  47.  17
    The Selfless Mind. Personality, Consciousness and Nirvana in Early Buddhism. Peter Harvey.Bhikkhu Bodhi - 1997 - Buddhist Studies Review 14 (1):72-79.
    The Selfless Mind. Personality, Consciousness and Nirvana in Early Buddhism. Peter Harvey. Curzon Press, Richmond 1995. 293 pp. Cloth £40.00, paper £14.00. ISBN 0 7007 0337 3, 0 7007 0338 1.
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  48.  30
    Social Origins of Buddhist Nominalism? Non-articulation of the “Social Self” in Early Buddhism and Nāgārjuna.Jens Schlieter - 2019 - Journal of Indian Philosophy 47 (4):727-747.
    In the following, it will be argued that Nāgārjuna adopts a Buddhist nominalism that encompasses not only a position towards abstract entities, but resonates with a nominalist perspective on the “social reality” of persons. Early Buddhist texts, such as the Suttanipāta, argue that human persons defy a classification in hierarchic “classes”, because there is no moral substance, e.g. of Brahmins. Differences between individuals do not exist by nature, since it is the individual that realizes difference according to the specific (...)
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  49. Early Buddhist metaphysics: the making of a philosophical tradition.Noa Ronkin - 2005 - New York: RoutledgeCurzon.
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of (...)
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  50.  39
    The Centrality of Karma in Early Buddhism[REVIEW]William Walters - 2012 - Philosophy East and West 62 (1):114-127.
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