![]() |
Welcome to Loot.co.za!
Sign in / Register |Wishlists & Gift Vouchers |Help | Advanced search
|
Your cart is empty |
||
|
Books > Humanities > Religion & beliefs > Non-Christian religions > Religions of Indic & Oriental origin > Buddhism > General
Madhyamaka and Yogacara are the two principal schools of Mahayana Buddhist philosophy. While Madhyamaka asserts the ultimate emptiness and conventional reality of all phenomena, Yogacara is idealistic. This collection of essays addresses the degree to which these philosophical approaches are consistent or complementary. Indian and Tibetan doxographies often take these two schools to be philosophical rivals. They are grounded in distinct bodies of sutra literature and adopt what appear to be very different positions regarding the analysis of emptiness and the status of mind. Madhyamaka-Yogacara polemics abound in Indian Buddhist literature, and Tibetan doxographies regard them as distinct systems. Nonetheless, scholars have tried to synthesize the two positions for centuries, as in the case of Indian Buddhist philosopher Santaraksita. This volume offers new essays by prominent experts on both these traditions, who address the question of the degree to which these philosophical approaches should be seen as rivals or as allies. In answering the question of whether Madhyamaka and Yogacara can be considered compatible, contributors engage with a broad range of canonical literature, and relate the texts to contemporary philosophical problems.
While academic and popular studies of Buddhism have often neglected
race as a factor of analysis, the issues concerning race and
racialization have remained not far below the surface of the wider
discussion among ethnic Buddhists, converts, and sympathizers
regarding representations of American Buddhism and adaptations of
Buddhist practices to the American context. In Race and Religion in
American Buddhism, Joseph Cheah provides a much-needed contribution
to the field of religious studies by addressing the
under-theorization of race in the study of American Buddhism.
Through the lens of racial formation, Cheah demonstrates how
adaptations of Buddhist practices by immigrants, converts and
sympathizers have taken place within an environment already
permeated with the logic and ideology of whiteness and white
supremacy. In other words, race and religion (Buddhism) are so
intimately bounded together in the United States that the ideology
of white supremacy informs the differing ways in which convert
Buddhists and sympathizers and Burmese ethnic Buddhists have
adapted Buddhist religious practices to an American context.
Between 300 BCE and 200 CE, concepts and practices of dharma
attained literary prominence throughout India. Both Buddhist and
Brahmanical authors sought to clarify and classify their central
concerns, and dharma proved a means of thinking through and
articulating those concerns.
To many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Many readers have drawn inspiration from Buddhism's emphasis on compassion, nonviolence, and tolerance, its concern for animals, and its models of virtue and self-cultivation. There has been, however, controversy and confusion about which Western ethical theories resemble Buddhist views and in what respects. In this book, Charles Goodman illuminates the relations between Buddhist concepts and Western ethical theories. Every version of Buddhist ethics, says Goodman, takes the welfare of sentient beings to be the only source of moral obligations. Buddhist ethics can thus be said to be based on compassion in the sense of a motivation to pursue the welfare of others. On this interpretation, the fundamental basis of the various forms of Buddhist ethics is the same as that of the welfarist members of the family of ethical theories that analytic philosophers call 'consequentialism.' Goodman uses this hypothesis to illuminate a variety of questions. He examines the three types of compassion practiced in Buddhism and argues for their implications for important issues in applied ethics, especially the justification of punishment and the question of equality.
The Buddhist philosophical tradition is vast, internally diverse,
and comprises texts written in a variety of canonical languages. It
is hence often difficult for those with training in Western
philosophy who wish to approach this tradition for the first time
to know where to start, and difficult for those who wish to
introduce and teach courses in Buddhist philosophy to find suitable
textbooks that adequately represent the diversity of the tradition,
expose students to important primary texts in reliable
translations, that contextualize those texts, and that foreground
specifically philosophical issues.
Transforming Consciousness forces us to rethink the entire project in modern China of the "translation of the West." Taken together, the chapters develop a wide-ranging and deeply sourced argument that Yogacara Buddhism played a much more important role in the development of modern Chinese thought (including philosophy, religion, scientific thinking, social, thought, and more) than has previously been recognized. They show that Yogacara Buddhism enabled key intellectuals of the late Qing and early Republic to understand, accept, modify, and critique central elements of Western social, political, and scientific thought. The chapters cover the entire period of Yogacara's distinct shaping of modern Chinese intellectual movements, from its roots in Meiji Japan through its impact on New Confucianism. If non-Buddhists found Yogacara useful as an indigenous form of logic and scientific thinking, Buddhists found it useful in thinking through the fundamental principles of the Mahayana school, textual criticism, and reforming the canon. This is a crucial intervention into contemporary scholarly understandings of China's twentieth century, and it comes at a moment in which increasing attention is being paid to modern Chinese thought, both in Western scholarship and within China.
Modern life doesn't always go our way. Loss, rejection, uncertainty and
loneliness are unavoidable parts of the human experience -- but there
is solace to be found.
Buddhist studies is a rapidly changing field of research, constantly transforming and adapting to new scholarship. This creates a problem for instructors, both in a university setting and in monastic schools, as they try to develop a curriculum based on a body of scholarship that continually shifts in focus and expands to new areas. Teaching Buddhism establishes a dialogue between the community of instructors of Buddhism and leading scholars in the field who are updating, revising, and correcting earlier understandings of Buddhist traditions. Each chapter presents new ideas within a particular theme of Buddhist studies and explores how courses can be enhanced with these insights. Contributors in the first section focus on the typical approaches, figures, and traditions in undergraduate courses, such as the role of philosophy in Buddhism, Nagarjuna, Yogacara Buddhism, tantric traditions, and Zen Buddhism. They describe the impact of recent developments-like new studies in the cognitive sciences-on scholarship in those areas. Part Two examines how political engagement and ritual practice have shaped the tradition throughout its history. Focus then shifts to the issues facing instructors of Buddhism-dilemmas for the scholar-practitioner in the academic and monastic classroom, the tradition's possible roles in teaching feminism and diversity, and how to present the tradition in the context of a world religions course. In the final section, contributors offer stories of their own experiences teaching, paying particular attention to the ways in which American culture has impacted them. They discuss the development of courses on American Buddhism; using course material on the family and children; the history and trajectory of a Buddhist-Christian dialog; and Buddhist bioethics, environmentalism, economic development, and social justice. In synthesizing this vast and varied body of research, the contributors in this volume have provided an invaluable service to the field
From one of America's most brilliant writers, a New York Times bestselling journey through psychology, philosophy, and lots of meditation to show how Buddhism holds the key to moral clarity and enduring happiness. At the heart of Buddhism is a simple claim: The reason we suffer-and the reason we make other people suffer-is that we don't see the world clearly. At the heart of Buddhist meditative practice is a radical promise: We can learn to see the world, including ourselves, more clearly and so gain a deep and morally valid happiness. In this "sublime" (The New Yorker), pathbreaking book, Robert Wright shows how taking this promise seriously can change your life-how it can loosen the grip of anxiety, regret, and hatred, and how it can deepen your appreciation of beauty and of other people. He also shows why this transformation works, drawing on the latest in neuroscience and psychology, and armed with an acute understanding of human evolution. This book is the culmination of a personal journey that began with Wright's landmark book on evolutionary psychology, The Moral Animal, and deepened as he immersed himself in meditative practice and conversed with some of the world's most skilled meditators. The result is a story that is "provocative, informative and...deeply rewarding" (The New York Times Book Review), and as entertaining as it is illuminating. Written with the wit, clarity, and grace for which Wright is famous, Why Buddhism Is True lays the foundation for a spiritual life in a secular age and shows how, in a time of technological distraction and social division, we can save ourselves from ourselves, both as individuals and as a species.
Fourteenth-century Japan witnessed a fundamental political and intellectual conflict about the nature of power and society, a conflict that was expressed through the rituals and institutions of two rival courts. Rather than understanding the collapse of Japan's first warrior government (the Kamakura bakufu) and the onset of a chaotic period of civil war as the manipulation of rival courts by powerful warrior factions, this study argues that the crucial ideological and intellectual conflict of the fourteenth century was between the conservative forces of ritual precedent and the ritual determinists steeped in Shingon Buddhism. Members of the monastic nobility who came to dominate the court used the language of Buddhist ritual, including incantations (mantras), gestures (mudras), and "cosmograms" (mandalas projected onto the geography of Japan) to uphold their bids for power. Sacred places that were ritual centers became the targets of military capture precisely because they were ritual centers. Ritual was not simply symbolic; rather, ritual became the orchestration, or actual dynamic, of power in itself. This study undermines the conventional wisdom that Zen ideals linked to the samurai were responsible for the manner in which power was conceptualized in medieval Japan, and instead argues that Shingon ritual specialists prolonged the conflict and enforced the new notion that loyal service trumped the merit of those who simply requested compensation for their acts. Ultimately, Shingon mimetic ideals enhanced warrior power and enabled Shogun Ashikaga Yoshimitsu, rather than the reigning emperor, to assert sovereign authority in Japan.
How to bring less stress and more calm into your everyday
By the end of the year, you’ll see the world and yourself in a different light and know how to work towards lasting happiness, self-mastery and inner freedom.
Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.
Relax your spirit and reconnect to your authentic voice. Discover the simple magic and mystery that awaits you when you express yourself within the safe space of a circle. In Creating Personal Mandalas, you'll see how this most basic of shapes can open your heart and always leads you back to your center. In each of the 10 chapters, you'll explore two soul-expressing mandala exercises, facts and history on featured symbols, insights for using the confines of the circle for personal and visual storytelling, as well as inspiring art and reflections from contributing guest artists. * 20 exploratory step-by-step mandala exercises--each an opportunity for new self-exploration, beginning with tips on establishing the right mindset * Interesting facts about symbols and sacred geometry, including suggestions for using them in your mandala projects * Practical art-making direction on the elements of design, watercolor tips, composition prompts, seeing color as a storytelling element and more Use Creating Personal Mandalas to start expressing your life stories with the infinite possibilities of the circle.
Scholars have long been intrigued by the Buddha's defining action (karma) as intention. This book explores systematically how intention and agency were interpreted in all genres of early Theravada thought. It offers a philosophical exploration of intention and motivation as they are investigated in Buddhist moral psychology. At stake is how we understand karma, the nature of moral experience, and the possibilities for freedom. In contrast to many studies that assimilate Buddhist moral thinking to Western theories of ethics, the book attends to distinctively Buddhist ways of systematizing and theorizing their own categories. Arguing that meaning is a product of the explanatory systems used to explore it, the book pays particular attention to genre and to the 5th-century commentator Buddhaghosa's guidance on how to read Buddhist texts. The book treats all branches of the Pali canon (the Tipitaka, that is, the Suttas, the Abhidhamma, and the Vinaya), as well as narrative sources (the Dhammapada and the Jataka commentaries). In this sense it offers a comprehensive treatment of intention in the canonical Theravada sources. But the book goes further than this by focusing explicitly on the body of commentarial thought represented by Buddhaghosa. His work is at the center of the book's investigations, both insofar as he offers interpretative strategies for reading canonical texts, but also as he advances particular understandings of agency and moral psychology. The book offers the first book-length study devoted to Buddhaghosa's thought on ethics
Yogacara and Tathagatagarbha are often regarded as antagonistic Indian Buddhist traditions. Paramartha (499-569) is traditionally credited with amalgamating these philosophies by translating one of the most influential Tathagatagarbha texts in East Asia, the Awakening of Faith in Mahayana, and introducing Tathagatagarbha notions into his translations of Yogacara texts. Engaging with the digitalized Chinese Buddhist canon, Ching Keng draws on clues from a long-lost Dunhuang fragment and considers its striking similarities with Paramartha's corpus with respect to terminology, style of phrasing, and doctrines. In this cutting-edge interpretation of the concept of jiexing, Keng demystifies the image of Paramartha and makes the case that the fragment holds the key to recover his original teachings. |
You may like...
Photovoltaic Sources - Modeling and…
Maria Carmela Di Piazza, Gianpaolo Vitale
Hardcover
R4,709
Discovery Miles 47 090
Java How to Program, Late Objects…
Paul Deitel, Harvey Deitel
Paperback
Worst-Case Execution Time Aware…
Paul Lokuciejewski, Peter Marwedel
Hardcover
R4,157
Discovery Miles 41 570
Formal Languages and Compilation
Stefano Crespi Reghizzi, Luca Breveglieri, …
Hardcover
R2,513
Discovery Miles 25 130
|