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3603 found
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  1. After Death.Giuseppe Baroetto - manuscript
    A review of Dr Joel L. Whitton PhD, Joe Fisher, Life Between Life: Scientific Explorations into the Void Separating One Incarnation from the Next, Grafton Books, 1986, 265 pp.
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  2. Constructing a Hermeneutics of Re-Cognition: Accessing Raja Rao’s Corpus.Subhasis Chattopadhyay - manuscript
    Lisa Zunshine stayed at Hotel Laxmi Park at Bishnupur, I do not know whether that hotel exists now or not. I sparred with Rukmani Bhaya Nair at an international literary meet at Dehradun in 2017 and I have that video. In this hurriedly written essay for an FDP conducted by a Central University in India in collaboration with a College in New Delhi, I point out the need to distinguish between philosophy and darśana while accessing the corpus of Raja Rao. (...)
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  3. Radiance of Time.Gus Koehler - manuscript
    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, is (...)
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  4. The Paradox of Evil in Tiantai Buddhist Philosophy.JeeLoo Liu - manuscript
  5. Becoming And Nonentity in Buddhism.Dr A. Baqirshahi - unknown - Kheradnameh Sadra Quarterly 20.
    The main tendendency of Buddha is to represent the universe as a perpetual flow, or nonentity or soullessness. According to Buddhism there is neither being uor non-being but only beeoming . Reality is a stream of becoming .life is a series of the manifestation of becoming . There is nothing which changes; only ceasless change goes on.In Buddhist schools The so-called soul is also reduced to a series of fleeting ideas. The individual self is considered to be the empirisal life (...)
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  6. A Retrospective Snapshot of American Zen in 1973.Helen J. Baroni - forthcoming - Contemporary Buddhism:1-24.
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  7. The Self, Agency, and Responsibility: A Rejoinder to Siderits.Jiri Benovsky - forthcoming - Philosophy East and West.
    In the same issue of Philosophy East and West, Mark Siderits has written a reply to my article "Buddhist philosophy and the non-Self view". This is a rejoinder to Siderits' reply.
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  8. Christian-Buddhist Dialogue—a Contemporary Phenomenon.Jan M. Bereza - forthcoming - Dialogue and Universalism.
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  9. Two Gates Into Jane Hirshfield’s Poetry.Deirdre C. Byrne & Garth Mason - forthcoming - Contemporary Buddhism:1-23.
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  10. International Seminar on Buddhism and Christianity.Chung Byung-Jo - forthcoming - Buddhist-Christian Studies.
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  11. Jesus Through a Buddhist's Eyes.José Ignacio Cabezón - forthcoming - Buddhist-Christian Studies.
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  12. American Buddhist Protection of Stones in Terms of Climate Change on Mars and Earth.Daniel Capper - forthcoming - Contemporary Buddhism:1-21.
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  13. The 1994 European Buddhist-Christian Symposium.David W. Chappell - forthcoming - Buddhist-Christian Studies.
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  14. Transnational Buddhism and Ritual Performance in Taiwan.Wei-Yi Cheng - forthcoming - Contemporary Buddhism:1-22.
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  15. Diaspora’s Dharma: Buddhist Connections Across the South China Sea, 1900–1949.Jack Meng-Tat Chia - forthcoming - Contemporary Buddhism:1-18.
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  16. Karma, Moral Responsibility and Buddhist Ethics.Bronwyn Finnigan - forthcoming - In Manuel Vargas & John Doris (eds.), Oxford Handbook of Moral Psychology.
    The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held (...)
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  17. Frederick J. Streng Book Award.James Fredericks - forthcoming - Buddhist-Christian Studies.
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  18. The Second Conference Report of the Tōzai Shūkyō Kōryū Gakkai: Hisamatsu Sensei's Theory of Zen and Shin Buddhism.Hoshino Gempō & Jan Van Bragt - forthcoming - Buddhist-Christian Studies.
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  19. What Matters in Psychological Continuity? Using Meditative Traditions to Identify Biases in Intuitions About Personal Persistence.Preston Greene & Meghan Sullivan - forthcoming - In Kevin Tobia (ed.), Experimental Philosophy of Identity and the Self. London:
  20. Frederick J. Streng Book Award.Rita Gross - forthcoming - Buddhist-Christian Studies.
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  21. Madhyamaka.Richard Hayes - forthcoming - Stanford Encyclopedia of Philosophy.
    The Madhyamaka school of Buddhism, the followers of which are called Mādhyamikas, was one of the two principal schools of Mahāyāna Buddhism in India, the other school being the Yogācāra. The name of the school is a reference to the claim made of Buddhism in general that it is a middle path (madhyamā pratipad) that avoids the two extremes of eternalism—the doctrine that all things exist because of an eternal essence—and annihilationism—the doctrine that things have essences while they exist but (...)
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  22. A Pluralist Account of Spiritual Exemplarity.Ian James Kidd - forthcoming - In Tyler McNabb & Victoria S. Harrison (eds.), Philosophy and the Spiritual Life. Routledge.
    This Chapter sketches a pluralist account of spiritual exemplarity. Starting from recent work by Linda Zagzebski, three main kinds of spiritual exemplarity are described, distinguished by their underlying aspiration. I name these the aspirations to allegiance, enlightened insight, and emulation, illustrated with examples from the Western and South and East Asian spiritual dispensations. The Chapter concludes by warning against tendencies either to occlude this plurality or to illicitly privilege one of these aspirations by nominating it alone as the 'authentic' form (...)
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  23. Frederick J. Streng Book Award.David Loy - forthcoming - Buddhist-Christian Studies.
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  24. Changing the Subject: Looping Effects and Subject Transformation Matrices in Two Meditation Apps.Ivan Mayerhofer - forthcoming - Contemporary Buddhism:1-21.
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  25. The First Meeting of the Society for Buddhist-Christian Studies.Donald W. Mitchell - forthcoming - Buddhist-Christian Studies.
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  26. Frederick J. Streng Book Award.Donald Mitchell & James Wiseman - forthcoming - Buddhist-Christian Studies.
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  27. Frederick J. Streng Book Award.Joseph S. O'Leary - forthcoming - Buddhist-Christian Studies.
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  28. Coformation Through Interreligious Learning.Jennifer Peace - forthcoming - Colloquy.
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  29. Personal or Non-Personal Divinity: A New Pluralist Approach.Julian Perlmutter - forthcoming - In Janusz Salamon (ed.), New Philosophical Responses to Religious Diversity. NYC: Routledge.
    Religious disagreement – the existence of inconsistent religious views – is familiar and widespread. Among the most fundamental issues of such disagreement is whether to characterise the divine as personal or non-personal. On most other religious issues, the diverse views seem to presuppose some view on the personal/non-personal issue. In this essay, I address a particular question arising from disagreement over this issue. Let an exclusivist belief be a belief that a doctrine d on an issue is true, and that (...)
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  30. Message to Buddhists for the Feast of Vesakh 2007: Christians and Buddhists: Educating Communities to Live in Harmony and Peace.Paul Cardinal Poupard & Pier Luigi Celata - forthcoming - Buddhist-Christian Studies.
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  31. The Buddha in Bronkhorstspruit: The Transnational Spread of the Taiwanese Buddhist Order Fo Guang Shan to South Africa.Jens Reinke - forthcoming - Contemporary Buddhism:1-18.
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  32. Reflections Upon Buddhist-Christian Dialogue.John Myrdhin Reynolds - forthcoming - Dialogue and Universalism.
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  33. Being a ‘Not-Quite-Buddhist Theist’.James Dominic Rooney - forthcoming - Religious Studies.
    Buddhism is a philosophical tradition that, at its origin, was familiar with variants of theistic belief. Buddhism nevertheless set itself decidedly against theism, especially against belief in a personal God who would be the ultimate origin of all being, with the development of complex arguments against the existence of God. Further, the wider metaphysical commitments of all schools of Buddhism to the doctrine of dependent origination – that all entities necessarily depend on causes – would appear to entail a rejection (...)
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  34. Paper Fowl and Wooden Fish: The Separation of Kami and Buddha Worship in Haguro Shugendō, 1869-1875.Gaynor Sekimori - forthcoming - Japanese Journal of Religious Studies.
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  35. A Blueprint for Buddhist Revolution: The Radical Buddhism of Seno'o Girō (1889–1961) and the Youth League for Revitalizing Buddhism. [REVIEW]James Mark Shields - forthcoming - Japanese Journal of Religious Studies.
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  36. Buddha.Mark Siderits - forthcoming - Stanford Encyclopedia of Philosophy.
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  37. The 1994 International Buddhist-Christian Theological Encounter.Judith Simmer-Brown & John Borelli - forthcoming - Buddhist-Christian Studies.
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  38. Mindfulness as a Mediator Between the Effective and the Ethical Manager.Dominique Steiler & Raffi Duymedjian - forthcoming - Business Ethics: A Critical Approach: Integrating Ethics Across the Business World.
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  39. Popular Buddhist Orthodoxy in Contemporary Japan.George J. Tanabe Jr - forthcoming - Japanese Journal of Religious Studies.
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  40. Contrasting Images of the Buddha.Taitetsu Unno - forthcoming - Buddhist-Christian Studies.
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  41. 1992 Meeting of the Japan Society for Buddhist-Christian Studies.Jan Van Bragt - forthcoming - Buddhist-Christian Studies.
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  42. Organ Transplants and the Medicalisation of Death: Dilemmas for Tibetan Buddhists.Malcolm Voyce - forthcoming - Contemporary Buddhism:1-11.
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  43. Classical Theism and Buddhism: Connecting Metaphysical and Ethical Systems.Tyler Dalton McNabb & Erik Baldwin - 2022 - London, UK: Bloomsbury Press.
    As an atheistic religious tradition, Buddhism conventionally stands in opposition to Christianity, and any bridge between them is considered to be riddled with contradictory beliefs on God the creator, salvific power and the afterlife. But what if a Buddhist could also be a Classical Theist? Showing how the various contradictions are not as fundamental as commonly thought, Tyler Dalton McNabb and Erik Baldwin challenge existing assumptions and argue that Classical Theism is, in fact, compatible with Buddhism. They draw parallels between (...)
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  44. Natural Belief in Persistent Selves.Mark Collier - 2021 - Philosophical Psychology 34 (8):1146–1166.
    In “Of Personal Identity”, Hume attempts to understand why we ordinarily believe in persistent selves. He proposes that this ontological commitment depends on illusions and fictions: the imagination tricks us into supposing that an unchanging core self remains static through the flux and change of experience. Recent work in cognitive science provides a good deal of support for Hume’s hypothesis that common beliefs about the self are founded on psychological biases rather than rational insight or evidence. We naturally believe in (...)
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  45. On Pursuing the Dialogue Between Buddhism and Science in Ways That Distort Neither.Christian Coseru - 2021 - APA Newsletter on Asian and Asian American Philosophers and Philosophies 20 (2):8-15.
    This paper examines two central issues prompted by a recent critique of this Buddhist modernist phenomenon in Evan Thompson’s Why I Am Not a Buddhist: (i) the suitability of evolutionary psychology as a framework of analysis for Buddhist moral psychological ideas; and (iv) whether a Madhyamaka-inspired anti-foundationalism stance can serve as an effective platform for debating the issue of progress in science. The main argument of this paper is that if Buddhism is to enter into a fruitful dialogue with the (...)
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  46. The Middle Way to Reality: on Why I Am Not a Buddhist and Other Philosophical Curiosities.Christian Coseru - 2021 - Sophia 60 (3):1-24.
    This paper examines four central issues prompted by Thompson's recent critique of the Buddhist modernism phenomenon: (i) the suitability of evolutionary psychology as a framework of analysis for Buddhist moral psychological ideas; (ii) the issue of what counts as the core and main trajectory of the Buddhist intellectual tradition; (iii) the scope of naturalism in the relation between science and metaphysics, and (iv) whether a Madhyamaka-inspired anti-foundationalism stance can serve as an effective platform for debating the issue of progress in (...)
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  47. Tantrism, Modernity, History. On Lü Cheng's Philological Method.Martino Dibeltulo Concu - 2021 - In Ester Bianchi & Weirong Shen (eds.), Sino-Tibetan Buddhism across the Ages. Leiden, Netherlands: Brill. pp. 170-221.
    Tantrism (Mijiao 密教 in modern Chinese) is regarded by some as the alien element of magic, ritual, and worship that corrupted Buddhism in India. It is regarded by others as a highly sophisticated vehicle named Vajrayāna. Both views would come into play as Tantrism became the focus of Chinese scholars during the Republican period (1912–1949). Such famous figures as Taixu 太虛 took a special interest in the tantric traditions of contemporary Tibet and Japan. However, the forms of Tantrism that once (...)
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  48. Advanced Buddhist Metaphysics: Exercises in Sceptical Spirituality.Peter Eastman - 2021 - London, UK: HarfieldAcademic.
    Including such topics as: What is Metaphysics ? Krishnamurti Explained The Perpetual Emptiness of Academic Philosophy Meister Eckhart & the Godhead Zen, Satori & Truth Enlightenment and ‘permanent non-dual awareness’ Buddhism & psychotherapy .
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  49. On Being a Good Friend to Buddhist Philosophy.Bronwyn Finnigan - 2021 - APA Newsletter on Asian and Asian American Philosophers and Philosophies 20 (2):15-18.
    This article critically responds to Evan Thompson's book, Why I Am Not a Buddhist.
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  50. The Paradox of Fear in Classical Indian Buddhism.Bronwyn Finnigan - 2021 - Journal of Indian Philosophy 49 (5):913-929.
    The Buddhist Nikāya Suttas frequently mention the concept of fear (bhaya) and related synonyms. This concept does not receive much scholarly attention by subsequent Buddhist philosophers. Recent scholars identify a ‘paradox of fear’ in several traditions of classical Indian Buddhism (Brekke 1999, Finnigan 2019, Giustarini 2012). Each scholar points out, in their respective textual contexts, that fear is evaluated in two ways; one positive and the other negative. Brekke calls this the “double role” of fear (1999: 443). Each also identify (...)
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