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)

This chapter contains sections titled: Introduction Jainism and environmental philosophy Buddhism and environmental philosophy Environmental philosophy and Theravada Buddhism in Southeast Asia Environmental philosophy and Mahayana Buddhism in East Asia Environmental philosophy in American Buddhism Conclusion.

A Comparative Study of Jainism and Buddhism. Brahmacari Sital Prasad. Madras 1932, repr. Bibliotheca Indo-Buddhica No. 7, Sri Satguru Publications, Delhi 1982. xxiii + 304 pp. Rs. 80.

Jainism is a tradition which dates back thousands of years, which is unbelievably rich and profound, and which has certain unmistakable signs of identity. Contrary to what some might think, it is not in any sense a poor relation of Buddhism, nor is a strange, atheistic and ascetic sect within Hinduism. Jainism is, above all, the religion of non-violence (ahimsa), an ideal which all other religions of India were subsequently to make theirs and which was made universal (...) by Gandhi in the 20th century. Like Buddhism, Jainism is a religion without God which paradoxically opens to the truly sacred in the deepest reaches of all living beings in the cosmos. And it is also the religion of non-absolutism (anekantavada), a particular form of philosophical pluralism, which seems astonishingly modern. (shrink)

The book is the first work of its kind where the scholar has collected the references to Jain doctrines from the vast literature of three systems of Indian Philosophy, namely Nyaya-vaisesika Vedanta and Buddhists for the first time. Organised in five chapters the observations of the scholar in the last chapter of conclusion is interestingly revealing.

In this module I explore some the points of convergence between early Buddhist and Jain doctrine. Buddhism is a form of Consequentialism, as noted in our other modules. Jainism rather holds the distinct philosophical thesis: the essence of the self is virtue. Jainism is a version of Virtue Ethics. The implications of this radical Virtue Theory is that action is a confusion, and morality (dharma) is movement away from activity. In the fifth section, we shall wrap up (...) with observations in support of this argument: the primary virtue is not doing, for virtue is not the same as action, but our dispositions towards actions. We should, hence, strive to be virtuous, which amounts to being nonactive. (shrink)

Normative ethics concerns the practical resolution of questions about the right and the good. Applied ethics concerns the case-based resolution of questions of the right and the good. In this module, we look at the implications of the radical Virtue Theory of Jainism for practical questions, such as life decisions, occupations, and diet –-- questions of normative and applied ethics. The Jain position is that the self is defined by virtue, and hence action (karma) is derivative and not essential (...) to the self. This entails an ethics of ahiṃsā, as action in conformity to the virtues of the self. As only action can harm, the virtue of the individual is beyond harm and hence action in accordance with this virtue is nonharmful. I consider how this impacts questions of guilt and responsibility. Unlike Buddhists who treat states of the world as the outcomes that justify actions, Jains treat the virtue of the self as the guiding outcome of ethical deliberation. It is the ultimate good. In the fourth section, I review a classic disagreement between Jains and Buddhists. This highlights a difference: while Buddhists regard virtue to be a consequence to be maximised, the Jains reject this. Virtue is our essence, and the authentic life reflects our virtue. (shrink)

The Sacred Garden Monasteries of Lumbini, with a guided tour of the Maya Devi Temple as another highlight.

Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila. Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are (...) upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa, Satyam, Asteyam, Brahmacharyam, Aparigraha. Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven. (shrink)

Sankaraachaarya popularized the advaita thought among students of philosophy and seekers of knowledge of the Self or Brahman or Atman. But he is criticized by Indian theistic schools like Visistaadvaita and dvaita philosophies as “prachchnna bouddha – follower of the Buddha in disguise”. This comment of theistic schools makes it worthy of comparing the advaitic and Buddhist schools of thought in relation to consciousness, world, Soonya, and other expressions between the two thought systems. This paper does such a comparison from (...) cognitive science point of view and how the elements of Buddhism and Advaita thought enrich the modern scientific field of cognitive science. Also, a brief analysis is presented how the supplementary and complementary nature of the Upanishads, the Buddhism, the Jainism and the Shaddarsanas of Indian philosophic systems can be used to further the understanding of form, structure and function of human consciousness, mind and their functions. (shrink)

Buddhism and Jainism share the concepts of karma, rebirth, and the desirability of escaping from rebirth. The literature of both traditions contains many stories about past, and sometimes future, lives which reveal much about these foundational doctrines. Naomi Appleton carefully explores how multi-life stories served to construct, communicate, and challenge ideas about karma and rebirth within early South Asia, examining portrayals of the different realms of rebirth, the potential paths and goals of human beings, and the biographies of (...) ideal religious figures. Appleton also deftly surveys the ability of karma to bind individuals together over multiple lives, and the nature of the supernormal memory that makes multi-life stories available in the first place. This original study not only sheds light on the individual preoccupations of Buddhist and Jain tradition, but contributes to a more complete history of religious thought in South Asia, and brings to the foreground long-neglected narrative sources. (shrink)

Buddhist philosophy had its origins, there can be little doubt, in some seminal intuitions of Guatama, entitled the Buddha or enlightened one, who lived possibly from 563 to 483 bce, but probably about a century later. His thought evolved from the sramanic milieu of his period in which various other movements, such as Jainism, were included; but conceptually it included motifs from the tradition of brahmins. The Buddha was critical of brahmin ideology, but made use of ideas which were (...) prevalent in the society of the Gangetic plain, where most of his work was accomplished. We shall shortly outline some of the key notions of the initial phase of the Buddhist movement. (shrink)

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism (...) is a pervasive feature of this discourse, and there is even a school of thought which affirms materialism. The idea of a divine reality is debated extensively, not only in terms of the existence of such a reality-"Is there a God?"-but also in terms of its nature-"What is God?" This book, drawing upon some of the latest research in the field, traces the history of the Indian philosophical tradition from ancient times to the present, outlining the views and major thinkers of such schools of thought as Vedanta, Jainism, Buddhism, and many more. Jeffery D. Long treats each system, however, not simply as an historical artifact, but as a living reality with important insights to offer our world today. It is essential reading for anyone interested in world philosophies and how they address the 'big questions' that have always engaged human beings. (shrink)

The present work is designed to survey the evolution of philosophical thought in the Vedic and post-Vedic periods preceding the rise of Jainism and Buddhism.

_Contemporary discussions of self and consciousness have for some time incorporated Hindu-Buddhist dialogue on the existence and nature of self (Ram-Prasad 2012). The ideal of responsibly_ _incorporating this dialogue raises an interpretive dilemma: on the one hand, we should eschew the simplistic picture of a “sterile contest” in which all Hindu schools are committed to the doctrine of the self (ātmavāda) and all Buddhists are invariantly committed to denying its existence (2012: 3). To treat Hindu ātmavādins as monolithically opposed to (...) Buddhist no-self theorists without attending to disagreements within the two camps would be to woefully underrepresent the complexity of the terrain at hand. Yet, we should not forget that what we are dealing with is still a structured debate of some sort. I propose that two Jaina “disambiguation strategies” (Balcerowicz 2017)—the theory of viewpoints (naya-vāda) and the theory of sevenfold predication (syād-vāda), also called the sevenfold formula (__sapta-bha__ṅ__g__ī__)—can together facilitate a re-imaginative reconstruction of Hindu-Buddhist dialogue on the self as something other than a two-sided battle or an arbitrary cluster of views. Following superimposition of the __sapta-bha__ṅ__g__ī__ onto what I temporarily term “the debate,” wherein each figure (bha__ṅ__ga)__ is understood as indexed in part by a specific viewpoint (naya) or a set thereof, we find a dynamic description of an indeterminate phenomenon, embracing affirmation and negation of the “self” (ātman) without antecedent commitment to the substantive existence of the referent of the term. This exercise in working with Jaina tools has implications for broader methodological concerns facing cross-cultural philosophical projects, and bears on how we might fruitfully re-imagine otherwise stymied contemporary debates. _. (shrink)

In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely (...) South Asian contributors to theoretical work on the gift. (shrink)

Nurture your well-being with the eye-opening beliefs of Indian Spirituality.

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)

Contributed articles on the concept of doctrines of Karma (action) in Indic philosophy with reference to Hinduism, Jainism, Buddhism, and Sanskrit literature.

A stimulating account of the wide range of approaches towards conceptualising emotions in classical Indian philosophical–religious traditions, such as those of the Upanishads, Vaishnava Tantrism, Bhakti movement, Jainism, Buddhism, Yoga, Shaivism, and aesthetics, this volume analyses the definition and validity of emotions in the construction of identity and self-discovery.

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)