In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cult of Nothingness: The Philosophers and the BuddhaA. J. NicholsonRoger-Pol Droit. The Cult of Nothingness: The Philosophers and the Buddha. Translated by David Streight and Pamela Vohnson. Chapel Hill: University of North Carolina Press, 2003. Pp. xii + 263.Roger-Pol Droit's recently translated study, The Cult of Nothingness: The Philosophers and the Buddha, is not a book about Buddhism per se. Rather, it is a (...) rich and theoretically sophisticated overview of the reception of Buddhism in Europe that deserves shelf space alongside Wilhelm Halbfass' India and Europe and Raymond Schwab's The Oriental Renaissance. But while some of the figures Droit covers may be familiar from these other studies in the history of orientalism, Droit's book has its own unique narrative thread. Specifically, Droit wishes to examine the once widespread notion that Buddhism is a nihilistic religion, a religion that worships nothingness. His central thesis is that this conception of a nihilistic religion really wasn't about Buddhism at all, but "that Europe... was speaking only of herself." Droit sees in the cult of nothingness the subconscious expression of a crisis of foundations among nineteenth-century European intellectuals, as well as a "hidden laboratory for the theoretical development of European nihilism."Along the way to illustrating this thesis, Droit leads a masterful and extremely entertaining tour of the opinions of early Buddhologists and Eastward-looking philosophers, some of whom have seldom been documented elsewhere. He also provides an enormous bibliography of European writings on Buddhism from 1638 to 1890. In the eighteenth and early nineteenth centuries, the Buddha was often identified as one of many gods belonging to an inchoate and primitive world of mythical concordances. Thus, George Stanley Farber wrote in 1816 that "the primeval Buddha... is the same as Vishnu, or Shiva, or Osiris." Writers in this genre were especially fond of identifying the Buddha with the god Mercury. The sole reason, it seems, was simple linguistic confusion-the word for the planet Mercury in Sanskrit is budha, one letter short of buddha. Furthermore, the preeminent Indologist Sir William Jones posited the identity of the Norse god Woden and Buddha; this was later taken up by A. W. Schlegel in his Indische Bibliothek, and eventually influenced the publication of such unforgettable titles as Holmboe's Traces du Buddhisme en Norvège avant l'introduction du Christianisme. Jones elsewhere hinted that the Buddha might have been of Ethiopian, rather than Indian origin, and this set off another wave of speculation. To reconcile theories of a primordial god named Buddha with new evidence that the Buddha had been a man who had lived at a relatively recent date, for a short time a theory of two Buddhas emerged, first suggested by Antione Augustin Giorgi, and later taken up by Jones himself.Droit sees Hegel as the single figure most responsible for establishing the link between Buddhism and nothingness that endured in the nineteenth-century philosophical imagination. Droit painstakingly charts Hegel's changing attitudes toward Buddhism over the course of his lectures from 1822 to 1831. In spite of, or perhaps because of, Hegel's familiarity with all of the most recent secondary works on Buddhism, he had great difficulty in integrating Buddhism into his philosophical grand [End Page 577] narrative. But his most enduring interpretation of Buddhism came in 1827, when he asserted that for Buddhism, "Saintliness consists in man uniting himself with God, with nothingness, with the absolute in this destruction, in this silence.... Man must make himself nothing." Hegel did not get this idea from his contemporaries, but from an earlier stratum of writing on Buddhism, that of seventeenth- and eighteenth-century Jesuit missionaries. After this portrayal of Buddhism became prevalent in European philosophical circles, an extraordinary debate developed. The notion of a religion that worships nothingness was so contrary to common sense that it threatened the Enlightenment conviction that there existed a single, universal human nature. Jules Barthélmy Saint-Hilaire summed it up quite clearly: "In the presence of a phenomenon so curious and so deplorable... one might ask... if, in those climates where life is so horrific and nothingness is worshiped instead of God, human nature is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 287-292 [Access article in PDF] Book Review Original Tao: Inward Training and the Foundations of Taoist Mysticism Laughing at the Tao: Debates Among Buddhists and Taoists in Medieval China Taoist Tradition and Change: The Story of the Complete Perfection Sect in Hong Kong Lord of the Three in One: The Spread of a Cult in Southeast China Original Tao: Inward Training and the (...) Foundations of Taoist Mysticism. By Harold D. Roth. New York: Columbia University Press, 1999. xv + 275 pp. Laughing at the Tao: Debates Among Buddhists and Taoists in Medieval China. By Livia Kohn. Princeton: Princeton University Press, 1995. xii + 281 pp. Taoist Tradition and Change: The Story of the Complete Perfection Sect in Hong Kong. By Bartholomew P. M. Tsui. Hong Kong: Chinese Study Centre on Chinese Religion and Culture, 1991. 207 pp. Lord of the Three in One: The Spread of a Cult in Southeast China. By Kenneth Dean. Princeton: Princeton University Press, 1998. xii + 406 pp. Buddhism in China has many forms: sometimes functioning as a foreign object provoking attraction, rivalry, or persecution, and at other times being so integrated that it epitomized or completed Chinese culture. Although the elite monastic community maintained its distinctive Buddhist identity throughout its history, the story of the various forms of popular appropriation of Buddhist elements beyond the monastic [End Page 287] walls is just beginning to be studied. Probably the most important arena where Buddhism became part of Chinese culture is its mixture with Daoist practice, but only in the 1990s have Daoist studies evolved to the point where the Buddhist presence can be traced and evaluated. The four books listed above are among a shelf-full of new studies on Daoism that offer resources for exploring the complex relationships among Buddhism, Daoism, and Chinese culture.The study of the Inner Training by Harold Roth clarifies a core practice within early Daoism that was later integrated--usually without acknowledgment--as a central practice by both Confucianists and Buddhists, especially Ch'an. In contrast, the definitive study by Livia Kohn of the Xiaodao lun shows a carefully constructed Buddhist attack on Daoist scriptures. During the last millennium, the two most influential integrations of the three religions--Daoism, Buddhism, and Confucianism--were achieved by Wang Chong-yang (1113-1170) and Lin Zhao-en (1517-1598). Bartholomew Tsui offers an important field study of the liturgical practices of the contemporary followers of Wang as embodied in Hong Kong temples of Quanzhen (Complete Perfection) Daoism, while Kenneth Dean provides a massive field report of over one thousand temples of the Xiajiao movement in contemporary Fujian Province that revere the teachings of Lin Zhao-en as Lord of the Three-in-One. All four books provide rich materials for reflecting on interreligious encounter in China.The archaeological discovery of lost Chinese texts has made clear that the Lao-tzu is no earlier than the beginning of the third century b.C.E. and did not exist at the time of Confucius. Harold Roth's book argues that earlier than the book of Lao-tzu there was a movement of internal cultivation that was first expressed in two fourth-century b.C.E. texts, the first seven chapters of Chuang-tzu and a text found among the seventy-six texts in the Kuan-tzu that Roth calls Inner Training. Roth proposes that this latter text constitutes the "original Tao" in the sense that it is the core practice embodied in those thinkers who were grouped together by later historians. Roth observes that the earliest identification of a Daoist school (daojia) by Ssu-ma T'an about 110 b.C.E. emphasized techniques or practices, "not the philosophies that developed along with them and that support them.... Techniques must be seen as a way to define pre... (shrink)

This article examines the occurrence of the phrase dharmaparyāyo hastagato, “having the enumeration of the teaching in one’s hand,” in a select number of texts classified as Mahāyāna sūtras and theorizes its occurrence in relation to the use of the book in the religious cultures of middle period Indian Mahāyāna Buddhism. In recent scholarly discourse, the “cult of the book” in Mahāyāna Buddhist formations has been hypothesized to occur in relation to shrines or not even to have occurred (...) at all. This article suggests an alternative hypothesis. The paper first analyzes the syntax and composition of the terms dharmaparyāya and the participle hastagata as well as their occurrences within Indian Buddhist literature in Indic languages and in Tibetan and Chinese translations. The paper then identifies the occurrence of the phrase dharmaparyāyo hastagato in a select number of Mahāyāna sūtras and relates this phrase to an observable gradual process of bibliofication, a process where texts increasingly reference themselves as protective objects, that is detectable in the layers of accretion found within the comparative analysis of extant manuscripts. Based on this analysis, the paper concludes that the “cult of the book,” rather than being a stable or local cult phenomena, was comprised of highly mobile and translocal textual communities who carried their object of veneration with them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAt the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigunait, Ph.D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95.Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. Pp. xii + 275. Paper $24.95.Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy. By J. Richard Wingerter. Lanham, Maryland: University Press of America, 2002. Pp. vii + (...) 391. Hardcover $71.00.Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. By Pulasth Soobah Roodurmun, foreword by V. N. Jha, and edited by Kanshi Ram. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xv + 297. Price not given.A Bibliography of Ananda Kentish Coomaraswamy. By James S. Crouch. New Delhi: Indira Gandhi National Centre for the Arts and Manohar Publishers and Distributors, 2002. Pp. 430. Price not given.Crisis Theory and World Order: Heideggerian Reflections. By Norman K. Swazo. Albany: State University of New York Press, 2002. Pp. x + 289. Hardcover $78.50. Paper $26.95.Devotional Literature in South Asia: Current Research 1997-2000: Proceedings of the Eighth International Conference on Early Literature in New Indo-Aryan Languages, Leuven, 23-26 August 2000. Edited by Winand M. Callewaert and Dieter Taillieu. New Delhi: Manohar Publishers and Distributors, 2002. Pp. xxii + 324. Price not given.Dharma Bell and Dhāraṇī Pillar: Li Po's Buddhist Inscriptions. By Paul W. Kroll. Kyoto: Italian School of East Asian Studies, 2001. Pp. viii + 95. Price not given.Essays on the Moral Philosophy of Mengzi. Edited, with introduction, by Xiusheng Liu and Philip J. Ivanhoe. Indianapolis and Cambridge: Hackett Publishing Company, 2002. Pp. xiv + 249. Hardcover $39.95. Paper $16.95. Professional price $12.95.Ethical Questions: East and West. Edited by Bina Gupta. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. vi + 279. Hardcover $70.00. Paper $26.95.Ethical Relativism and Universalism. By Saral Jhingran. New Delhi: Motilal Banarsidass Publishers, 2001. Pp. xiv + 385. Price not given.Genius-In Their Own Words: The Intellectual Journeys of Seven Great 20th Century [End Page 431] Thinkers. Edited and with introduction by David Ramsay Steele, foreword by Arthur C. Danto. Chicago and La Salle: Open Court, 2002. Pp. xxii + 366. Paper $24.95.The Hatha Yoga Pradipika. The original Sanskrit by Svatmarama, an English translation by Brian Dana Akers. Woodstock, New York: YogaVidya.com, 2002. Pp. xii + 115. Hardcover $19.95. Paper $11.95.Human Rights and Chinese Thought: A Cross-Cultural Inquiry. By Stephen C. Angle. New York: Cambridge University Press, 2002. Pp. xviii + 285. Hardcover $65.00. Paper $23.00.Indestructible Truth: The Living Spirituality of Tibetan Buddhism. By Reginald A. Ray. Boston and London: Shambhala Publications, 2002. Pp. x + 495. Paper $17.95.Introduction to Eastern Thought. By Marietta Stepaniants. Edited by James Behuniak and translated by Rommela Kohanovskaya. Lanham, Maryland: AltaMira Press, a division of Rowman and Littlefield Publishers, 2002. Pp. xiv + 293. Hardcover $69.00. Paper $24.95.Jainism and Ecology: Nonviolence in the Web of Life. Edited by Christopher Key Chapple. Cambridge: Harvard University Press for the Center for the Study of World Religions, 2002. Pp. xliv + 252. Hardcover $32.95. Paper $22.95.Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. By Glenn Wallis. Albany: State University of New York Press, 2002. Pp. xiii + 263. Hardcover $86.50. Paper $29.95.Methodology in Religious Studies: The Interface with Women's Studies. Edited by Arvind Sharma. Albany: State University of New York Press, 2002. Pp. xi + 253. Hardcover $78.50. Paper $26.95.Persons and Valuable Worlds: A Global Philosophy. By Eliot Deutsch. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. x + 309. Hardcover $80.00. Paper $34.95.Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey. By Anna T. Challenger. Amsterdam and New York: Editions Rodopi B.V., 2002. Pp. xi + 145. Paper EUR 27,00, U.S. $25.00.The Pratyabhijñā Philosophy. By G. V. Tagare. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xii + 165. Price not given.Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School: Dynamic Responses to ong-ka-a's The... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ahmadis: Community, Gender, and Politics in a Muslim Society. By Antonio Gualtieri. Montreal and Kingston: McGill-Queen's University Press, 2004. Pp. xvi + 192. Hardcover $65.00. Paper Cdn $24.95 / U.S. $19.95.American Knees. By Shawn Wong. Seattle and London: University of Washington Press, 2005. Pp. xxi + 229. Paper $14.95.The Art of Worldly Wisdom. By Baltasar Gracian and translated by Joseph Jacobs. Mineola, NY: Dover Publications, 2005. Pp. (...) xiii + 114. Paper $5.95.Bashō's Journey: The Literary Prose of Matsuo Bashō. Translated by David Landis Barnhill. Albany: State University of New York Press, 2005. Pp. xvii + 191. Hardcover $59.50. Paper $17.95.Bringing the Gods to Mind: Mantra and Ritual in Early Indian Sacrifice. By Laurie L. Patton. Berkeley: University of California Press, 2005. Pp. xv + 289. Hardcover $49.95/£32.50.Buddhist Inclusivism: Attitudes Towards Religious Others. By Kristin Beise Kiblinger. Burlington, VT: Ashgate Publishing Company, 2005. Pp. viii + 145. Hardcover $89.95.A Chinese Ethics for the New Century: The Ch'ien Mu Lectures in History and Culture, and Other Essays on Science and Confucian Ethics. By Donald J. Munro. Hong Kong: Chinese University Press, 2005. Pp. xlv + 158. Hardcover $33.00.Chinese Theories of Reading and Writing: A Route to Hermeneutics and Open Poetics. By Ming Dong Gu. Albany: State University of New York Press, 2005. Pp. xiv + 334. Hardcover $85.00.A Dictionary of Cantonese Slang: The Language of Hong Kong Movies, Street Gangs, and City Life. By Christopher Hutton and Kingsley Bolton. Honolulu: University of Hawai'i Press, 2005. Pp. xxiv + 492. Paper $28.00.Ghazālī and the Poetics of Imagination. By Ebrahim Moosa. Chapel Hill and London: University of North Carolina Press, 2005. Pp. xiii + 349. Hardcover $59.95. Paper $22.50.Going Forth: Visions of Buddhist Vinaya. Edited by William M. Bodiford. Honolulu: University of Hawai'i Press, 2005. Pp. x + 317. Hardcover $48.00.The Harem: Inside the Grand Seraglio of the Turkish Sultans. By N. M. Penzer. Mineola, NY: Dover Publications, 2005. Pp. 277. Paper $14.95.Ideals of the East: The Spirit of Japanese Art. By Kakuzo Okakura. Mineola, NY: Dover Publications, 2005. Pp. xiv + 106. Paper $5.95. [End Page 365]An Illustrated Chinese Materia Medica. By Jing-Nuan Wu. New York: Oxford University Press, 2005. Pp. 706. Price not given.Jews and Arabs: A Concise History of Their Social and Cultural Relations. By S. D. Goitein. Mineola, NY: Dover Publications, 2005. Pp. xv + 263. Paper $12.95.The Logic of Nothingness: A Study of Nishida Kitarō. By Robert J. J. Wargo. Honolulu: University of Hawai'i Press, 2005. Pp xi + 241. Paper $25.00.The Moral and Political Thought of Mahatma Gandhi. By Raghavan N. Iyer. New Delhi: Oxford University Press, 2000. Pp. xiii + 449. Paper Rs 520.00.Nietzsche's Epic of the Soul: Thus Spoke Zarathustra. By T. K. Seung. Lanham, MD: Lexington Books, 2005. Pp. xxviii + 370. Hardcover $83.00. Paper $27.95.Of Guilds, Companies, Corporations, and Governance: A Conceptual Sketch. By Leonardo R. Silos. Makati City, Philippines: Asian Institute of Management, 2005. Pp. xvi + 238. Price not given.The Path to Rome. By Hilaire Belloc. Mineola, NY: Dover Publications, 2005. Pp. ix + 251. Paper $12.95.The Philosophy of the Bhagavadgātā : A Study based on the Evaluation of the Commentaries of Śamkara, Rāmānuja and Madhva. By S. M. Srinivasa Chari. New Delhi: Munshiram Manoharlal Publishers, 2005. Pp. xxvi + 294. Hardcover Rs 575.00.The Philosophy of Rabindranath Tagore. By Kalyan Sen Gupta. Burlington, VT: Ash-gate Publishing Company, 2005. Pp. ix + 103. Hardcover $79.95.The Pristine Dao: Metaphysics in Early Daoist Discourse. By Thomas Michael. Albany: State University of New York Press, 2005. Pp. xi + 170. Hardcover $60.00. Paper $21.95.Three Mountains and Seven Rivers: Prof. Musashi Tachikawa's Felicitation Volume. Edited by Shoun Hino and Toshihiro Wada. Delhi: Motilal Banarsidass Publishers. 2004. Pp. xx + 903. Hardcover Rs. 1800.The Unity of Mystical Traditions: The Transformation of Consciousness in Tibetan and German Mysticism. By Randall Studstill. Leiden and Boston: Brill, 2005. Pp. xii + 304. Hardcover @89/$127.00.Writing the World: On Globalization. Edited by David... (shrink)

Buddhism in China: Collected Papers of Erik Zürcher. Edited, with an Introduction, by Jonathan A. Silk. Sinica Leidensia, vol. 112. Leiden: Brill, 2013. Pp. xii + 676. €196; $255.

This monograph on Theravada and Mahayana ordination ceremonies makes up for the neglect of ritual in most readily available studies of Buddhism. Its major thesis is that the historical puzzle over Ananda's mistreatment at the first Buddhist Council may be solved by reference to the abuse of ordinands at these ceremonies. Such abasement precedes elevation to a revered status within the community and is not evidence of rejection by one or other faction, as some have supposed with regard to (...) Ananda. A minor thesis is that the ceremonies have striking parallels with mystery cults of the Near East. The defining characteristic of a "mystery religion" seems to be that it has an initiation ceremony using the imagery of rebirth. But this is too general and would allow Lévy to label almost any tradition as a "mystery" religion. Based on sound scholarship and personal experience, his opening chapters present us with the available evidence. His conclusion is less important than his mention of the moral significance of gift-giving and suffering in Buddhism. These points deserve more extensive treatment than they receive here.--C. P. S. (shrink)

Description: The common western understanding of Buddhism today envisions this major world religion as one of compassion and tolerance. But as the author Droit reveals, this view bears little resemblance to one broadly held in the nineteenth-century European philosophical imagination that saw Buddhism as a religion of annihilation calling for the destruction of the self. The Cult of Nothingness traces the history of the western discovery of Buddhism. In so doing, the author shows that such major philosophers as Schopenhauer, (...) Nietzsche, Hegel, Cousin, and Renan imagined Buddhism as a religion that was, as Nietzsche put it, a negation of the world. In fact, says the author, such portrayals were more a reflection of what was happening in Europe at the time-when the collapse of traditional European hierarchies and values, the specter of atheism, and the rise of racism and social revolts were shaking European societies-than an accurate description of Buddhist thought. The author also reflects on how this history continues to echo in contemporary western understanding of Buddhism. The book includes a comprehensive bibliography on books on Buddhism published in the west between 1638 and 1890. (shrink)

Within educational philosophies that utilise the Heideggerian idea of ‘authenticity’ there can be distinguished at least two readings that correspond with the categories of ‘weak’ and ‘strong’ utopianism. ‘Strong-utopianism’ is the nostalgia for some lost Edenic paradise to be restored at some future time. Here it is the ‘world’ that needs to be transcended for it is the source of our inauthenticity, where we are the puppets of modernist-capitalist ideologies. ‘Authenticity’ here is a value-judgment, understood as something that makes you (...) a better person. The ‘inauthentic’ person is simply deceived. ‘Weak-utopianism’ is recognising the forces for change in the ‘everyday-immanent’ where we do not look to overcome the world but own it as ‘heritage’. ‘Authenticity’ here is an ontological choice, a modification of inauthenticity, not its opposite. The ‘cult of the authentic’ relates to the ‘strong utopianism’ where ‘authenticity’ has become fetishized, harking back to a purer, pre-modern state, untainted by the ideals of the Enlightenment and ethos of capitalism. ‘Authentic education’ is the overcoming of our environments and socio-historical contexts, opening up new horizons of meaning. The radical notion of freedom that this implies, where one is free from rather than free in the realisation of constraint, may also be another dividing line between the ‘strong’ and ‘weak’ readings, which lend themselves to a Messianic narrative. It will be argued that if ‘authentic education’ is understood through a ‘strong utopianism’ it actually re-enforces those very same dystopian ideals they look to overcome as characterised by ‘enframing’. (shrink)

Buddhist ethics on environment protection.

Never before, in any anthology, have contemporary epistemologists and philosophers of language come together to address the single most neglected important issue at the confluence of these two branches of philosophy, namely: Can we know facts from reliable reports? Besides Hume's subversive discussion of miracles and the literature thereon, testimony has been bypassed by most Western philosophers; whereas in classical Indian theories of evidence and knowledge philosophical debates have raged for centuries about the status of word-generated knowledge. `Is the response (...) "I was told by an expert on the subject" as respectable as "I saw" or "I inferred" in answer to "How do you know?"' is a question answered in diverse and subtle ways by Buddhists, Vaisesikas and Naiyayikas. For the first time this book makes available the riches of those debates, translating from Sanskrit some contemporary Indian Pandits' reactions to Western analytic accounts of meaning and knowledge. For advanced undergraduates in philosophy, for researchers - in Australia, Asia, Europe or America - on epistemology, theory of meaning, Indian or comparative philosophy, as well as for specialists interested in this relatively fresh topic of knowledge transmission and epistemic dependence this book will be a feast. After its publication analytic philosophy and Indian philosophy will have no excuse for shunning each other. (shrink)

Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Appearing in the “Cairo Declaration on Human Rights in Islam” as an undefined referent for the limits on freedom of expression in Islam, Shariah is still to be chased as an indefinable referent which restricts freedom of the expression in the Islamic Republic of Iran. Iran’s Press Law as well as Constitution unveil Shariah’s referent to be a person: the Jurist-Ruler around whom a cult of personality is legalized in terms of “Imamate” and around whom all the limits on (...) freedom of expression revolve. Interpretation of Shariah is not a solution but part of the problem in Iran. Such problem can be dealt in terms of three modes of self-expression which were invented by the Iranian Reformists to avoid self-censorship. The notion of master-signifier can be the key to unraveling the problem of self-referentiality in freedom of expression and its Reformist solution in Iran’s legal system. (shrink)

The publication presents the initial passages of the famious Pali Brahmajālasuttanta with the corresponding parts of its traditional commentary Sumaṅgalavilāsinī as a sample of the ancient hypertext. It is meant as a valuable source to such fundamental philological and hermeneutical questions as what is commented ans what is disregarded by the commentator; how, why and whatfore is in commented.

The Digital Dictionary of Buddhism [DDB] (http://buddhism-dict.net/ddb), now on the Web for more than 15 years, has become a primary reference work for the field of Buddhist Studies. Containing over 53,000 entries, it is subscribed to by more than 30 university libraries (http://www.buddhism-dict.net/ddb/subscribing_libraries.html), and supported by the contributions of over 70 specialists, many of these recognized leaders in the field. It can perhaps be described as example of the type of web resource that has reached a degree of status (...) and sustainability such that it has been able to grow and thrive as a collaborativelydeveloped online reference—despite having little funding or the support of a major organization or team of programmers—in the age where such resources are so readily washed away by the combination of Wikipedia and Google. Thus, the field of Buddhist Studies has its own reliable, scholarly-edited, fully documented and responsible resource that has developed a center of gravity sufficient for it to continue to grow as the resource that specialists turn to first without hesitation, and to which they may contribute knowing that they will be clearly accredited, and that what they write will not be deleted or changed in the following moment by, for example, a junior high school student. Recently, the technical advisor to the DDB, Michael Beddow, has completed a full overhaul of the supporting structure of the DDB and CJKV-E dictionaries, which will include a broad range of enhanced functions, both internal to the dictionary and in terms of interoperation with other lexicons and web corpora. This presentation will start off with a demonstration of the most advanced functions of the DDB, to be followed by a brief overview of its technical framework (P5-influenced XML, delivered through XSL and Perl). We will then outline the key factors of the management of the DDB that we believe have most directly contributed to its success. (shrink)

This is a translation of the chapter on perception by Kumarilabhatta's magnum opus, the Slokavarttika , which is one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. It is crucial for understanding the debates between Hindus and Buddhists about metaphysical, epistemological and linguistic questions during the classical period. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of (...) classical Indian philosophy and numerous other technical matters. Notes to the translation and commentary go further into the historical and philosophical background of Kumarila's ideas. The book provides an introduction to the history and the development of Indian epistemology, a synopsis of Kumarila's work and an analysis of its argument. It is a valuable contribution to the field of Indian philosophical studies. (shrink)

This dissertation consists in a philosophically constructive engagement with two different critiques of the Buddhist epistemological tradition stemming from Dignaga and Dharmakirti . The tradition of Dignaga and Dharmakirti, which was particularly important to the development of pan-Indian canons of reasoned argumentation, may plausibly be characterized as foundationalist. The traditions that follow the epistemologists in deploying these canons of reasoning are often taken as coextensive with or definitive of "philosophy" in classical India. Against this current, the dissertation aims at (...) retrieving and sympathetically elaborating some voices of philosophical dissent from this tradition. ;Specifically, the dissertation considers two significant but understudied critiques of the Buddhist epistemologists. First is that of one of the orthodox Brahmanical schools, viz., Purva Mimam&dotbelow;sa, whose constitutive concern is with the interpretation and authority of the earliest Vedic literature. It is argued that the characteristically Mimam&dotbelow;sa doctrine of "intrinsic validity" is best understood as a critique of the Buddhist tradition of epistemology, and that the Mimam&dotbelow;sa doctrine is analogous to contemporary "reformed epistemology." More attention is given to the critique of epistemology advanced by another Buddhist, the Madhyamika philosopher Candrakirti . Unlike that of Mimam&dotbelow;sa, Candrakirti's arguments amount to a principled refusal of epistemology. It is argued that the logically distinct character of Candrakirti's arguments is best understood by characterizing them as transcendental arguments, with this characterization of Candrakirti's thought facilitating the resolution of what have long been exegetical difficulties in his work. This characterization is meant more generally to advance the idea that there can be principled refusals of epistemological discourse which, insofar as they are based in good reasons for refusing such discourse, deserve to be taken as properly philosophical alternatives to epistemology. Thus, the arguments of these premodern Indian philosophers are not only examined and explicated, but critically assessed, such that they might be seen as representing philosophical interlocutors whose voices can be brought to bear on issues of concern to contemporary philosophers of religion. (shrink)

In This Work, The Author Tries To Trace The Origin, Development, Rituals And Festivals, Religion And Philosophy Of The Jagannatha Cult As Enlightened In Sthala Purana `Niladri Mahoyam`.

This is a translation of the chapter on perception of Kumarilabhatta's magnum opus, the Slokavarttika, one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of classical Indian philosophy and other technical matters. Notes to the translation and commentary go further into the historical and philosophical background of Kumarila's ideas. (...) The book provides an introduction to the history and the development of Indian epistemology, a synopsis of Kumarila's work and an analysis of its argument. (shrink)

Articles suggesting social irrelevance of Hindu philosophy and similarities between Buddhism and Marxism; Marxist viewpoints.

Study on Tattvopaplavasiṃha of Jayarāśibhaṭṭa, active 8th century, work on Cārvāka school of philosophy, with refutation of other schools in Hinduism, Buddhism, and Jainism.

Grasping. Avarice. Covetousness. Miserliness. Insatiable cupidity. Overreaching ambition. Desire spun out of control. The deadly sin of Greed goes by many names, appears in many guises, and wreaks havoc on individuals and nations alike. In this lively and generous book, Phyllis A. Tickle argues that Greed is "the Matriarch of the Deadly Clan," the ultimate source of Pride, Envy, Sloth, Gluttony, Lust, and Anger. She shows that the major faiths, from Hinduism and Taoism to Buddhism and Christianity regard Greed as (...) the greatest calamity humans can indulge in, engendering further sins and eviscerating all virtues. As the Sikh holy book Adi Granth asks: "Where there is greed, what love can there be?" Tickle takes a long view of Greed, from St. Paul to the present, focusing particularly on changing imaginative representations of Greed in Western literature and art. Looking at such works as the Psychomachia, or "Soul Battle" of the fifth-century poet Aurelius Clemens Prudentius, the paintings of Peter Bruegel and Hieronymous Bosch, the 1987 film Wall Street, and the contemporary Italian artist Mario Donizetti, Tickle shows how our perceptions have evolved from the medieval understanding of Greed as a spiritual enemy to a nineteenth-century sociological construct to an early twentieth-century psychological deficiency, and finally to a new view, powerfully articulated in Donizetti's mystical paintings, of Greed as both tragic and beautiful. Engaging, witty, brilliantly insightful, Greed explores the full range of this deadly sin's subtle, chameleon-like qualities, and the enormous destructive power it wields, evidenced all too clearly in the world today. (shrink)

Buddhism became established as a state religion in Korea during the sixth century, and was able to maintain that status with relatively little opposition throughout the Unified Silla and Koryô periods. However, at the end of the Koryô, the Buddhist establishment ended up in a serious confrontation with a rising Korean Neo Confucian polemical movement, a confrontation in which it would end up being the clear loser. The nature of the developing Neo Confucian polemic was twofold. The first aspect (...) was an outcry against the economic privileges and excessive government influence of the Buddhist church. The second was a philosophical/religious opposition to Buddhist doctrine and practice, which had developed out of the writings of the Sung Neo Confucian architects, most important of whom were the two Ch'eng brothers and Chu Hsi. (shrink)

This book brings to bear critical perspectives on the major Indian academic philosophers' discussions on the West, modernity, colonialism, classical Indian philosophy, and modern Western philosophy. Through a discussion of the works and influence of philosophers it establishes the strengths and limitations of philosophy as practised in India.

THE cult of “art for art's sake,” which had a great vogue at the end of the last century, was, in pictorial art, set aside, or rather absorbed between the two wars by other cults of a similar nature, such as the cult of pure form, of plastic form, of cubism, and these in their turn have been pushed into the background by the sinister spectre of the unconscious. There are genuine problems behind these cults, and they are (...) by no means easy problems. The cult of art for art's sake fell into disrepute; but this was not so much because of its artistic products as because of the kind of life which the devotees of this cult thought they were entitled to lead. (shrink)

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The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

Comparative study of Yogasūtra, aphoristic work on the Yoga school in Indic philosophy by Patāñjali and Visuddhimagga, treatise on Buddhist philosophy by Buddhaghosa.