D.T. Suzuki (1870-1966) reached global fame for his writings on Zen Buddhism. In this introduction to his theories of self, knowledge, and the world, Suzuki is presented as a Buddhist philosopher in his own right. Beginning with a biography of his life providing the historical context to his thought and discussing Suzuki's influences, chapters cover the Zen notion of the non-self and Suzuki's Zen view of consciousness, language, and religious truths. His ideas about philosophy and radical views on rationality and faith come to life in two new complete translations of The Place of Peace in our Heart (1894) and Religion and Science (1949), which helps us to understand why Suzuki's description of Zen attracted the attention of many leading intellectuals and helped it become a household name in the English-speaking world. Offering the first complete overview of Suzuki's approach, reputation, and legacy as a philosopher, this is for anyone interested in the philosophical relevance and development of Mahayana Buddhism today.

Although Western interest in Chinese philosophy has been increasing in the last decade, the Confucian tradition is still often misunderstood. This volume offers the key to understanding Confucian philosophy by presenting a comprehensive account of its spiritual roots. The author focuses on the Classical and Sung-Ming periods, the two most important periods of Confucianism. Topics covered include: Confucius, Mencius, the I-Ching, and important figures from the Sung and Ming periods.

"In 12 excellent essays by scholars East and West, this collection explores the many dimensions of Heidegger's relation to Eastern thinking.... Because of the quality of the contributions, the eminence of the many contributors... this volume must be considered an indispensable reference on the subject. Highly recommended." --Choice.

During the last two decades, the (re-)discovery of thousands of manuscripts in different regions of sub-Saharan Africa has questioned the long-standing approach of Africa as a continent only characterized by orality and legitimately assigned to the continent the status of a civilization of written literacy. However, most of the existing studies mainly aim at serving literary and historical purposes, and focus only on the textual dimension of the manuscripts. This book advances on the contrary a holistic approach to the study of these manuscripts and gather contributions on the different dimensions of the manuscript, i.e. the materials, the technologies, the practices and the communities involved in the production, commercialization, circulation, preservation and consumption. The originality of this book is found in its methodological approach as well as its comparative geographic focus, presenting studies on a continental scale, including regions formerly neglected by existing scholarship, provides a unique opportunity to expand our still scanty knowledge of the different manuscript cultures that the African continent has developed and that often can still be considered as living traditions.

This volume focuses on contemporary Confucianism, and collects essays by famous sinologists such as Guy Alitto, John Makeham, Tse-ki Hon and others. The content is divided into three sections - addressing the "theory" and "practice" of contemporary Confucianism, as well as how the two relate to each other - to provide readers a more meaningful understanding of contemporary Confucianism and Chinese culture. In 1921, at the height of the New Culture Movement's iconoclastic attack on Confucius, Liang Shuming ( ) fatefully predicted that in fact the future world culture would be Confucian. Over the nine decades that followed, Liang's reputation and the fortunes of Confucianism in China rose and fell together. So, readers may be interested in the question whether it is possible that a reconstituted "Confucianism" might yet become China's spiritual mainstream and a major constituent of world culture.

This volume presents a comprehensive analysis of the Confucian thinker Xunzi and his work, which shares the same name. It features a variety of disciplinary perspectives and offers divergent interpretations. The disagreements reveal that, as with any other classic, the Xunzi provides fertile ground for readers. It is a source from which they have drawn-and will continue to draw-different lessons. In more than 15 essays, the contributors examine Xunzi's views on topics such as human nature, ritual, music, ethics, and politics. They also look at his relations with other thinkers in early China and consider his influence in East Asian intellectual history. A number of important Chinese scholars in the Song dynasty (960-1279 CE) sought to censor the Xunzi. They thought that it offered a heretical and impure version of Confuciansim. As a result, they directed study away from the Xunzi. This has diminished the popularity of the work. However, the essays presented here help to change this situation. They open the text's riches to Western students and scholars. The book also highlights the substantial impact the Xunzi has had on thinkers throughout history, even on those who were critical of it. Overall, readers will gain new insights and a deeper understanding of this important, but often neglected, thinker.

This book explores how Iban al-'Arabi (1165-1240) used the concept of barzakh (the Limit) to deal with the philosophical problem of the relationship between God and the world, a major concept disputed in ancient and medieval Islamic thought. The term barzakh indicates the activity or actor that differentiates between things and that, paradoxically, then provides the context of their unity. Author Salman H. Bashier looks at early thinkers and shows how the synthetic solutions they developed provided the groundwork for Ibn al-'Arabi's unique concept of barzakh. Bashier discusses Ibn al-'Arabi's development of the concept of barzakh ontologically through the notion of the Third Thing and epistemologically through the notion of the Perfect Man, and compares Ibn al-'Arabi's vision with Plato's.

It is a commonplace that while Asia is nondualistic, the West, because of its uncritical reliance on Greek-derived intellectual standards, is dualistic. Dualism is a deep-seated habit of thinking and acting in all spheres of life through the prism of binary opposites leads to paralyzing practical and theoretical difficulties. Asia can provide no assistance for the foreseeable future because the West finds Asian nondualism, especially that of Mahayana Buddhism, too alien and nihilistic. On the other hand, postmodern thought, which purports to deliver us from the dualisms embedded in modernity, turns out to be merely a pseudo-postmodernism. This book's novel idea is that the West already contains within one of its more marginalized roots, that of ancient Hebrew culture, a pre-philosophical form of nondualism which makes possible a new form of nondualism, one to which the West can subscribe. This new nondualism, inspired by Buddhism but not identical to it, is an epistemological, ontological, metaphysical, and praxical middle way both for the West and also between East and West.>

Joseph Grange's beautifully written book provides a unique synthesis of two major figures of world philosophy, John Dewey and Confucius, and points the way to a global philosophy based on American and Confucian values. Grange concentrates on the major themes of experience, felt intelligence, and culture to make the connections between these two giants of Western and Eastern thought. He explains why the Chinese called Dewey "A Second Confucius," and deepens our understanding of Confucius's concepts of the way (dao) of human excellence (ren). The important dimensions of American and Chinese cultural philosophy are welded into an argument that calls for the liberation of what is finest in both traditions. The work gives a new appreciation of fundamental issues facing Chinese and American relations and brings the opportunities and dangers of globalization into focus.

"Eastern Wisdom Helps Enterprise: The True Story of a Successful Entrepreneur" records John S. Song's personal experience starting and building a successful company with $50,000 capital, and growing it to $20,000,000 revenue by following Western modern management technology and adopting Eastern wisdom.

"If you want to be an entrepreneur and get rich, you must create a culture for your organization based on modern management methods and Eastern wisdom like I have done," explains Mr. Song. "Eastern wisdom is the essence of the 2000 years of time-tested philosophies of Confucius, Mencius, Sunzi, and Chinese proverbs which explain the true value of loyalty, trustworthiness and benevolence. "Practicing this culture in your business will guide you to glorious, lasting success that will change your life!"

Problems and solutions that occurred during Mr. Song's business years are written in story telling narrative for enjoyable reading. Each case is concluded with an Eastern wisdom proverb to indicate the philosophical principle applied. "Take advantage of the magic power derived from the marriage of East and West!"

What happens when the Dalai Lama meets with leading physicists and a historian? This book is the carefully edited record of the fascinating discussions at a Mind and Life conference in which five leading physicists and a historian (David Finkelstein, George Greenstein, Piet Hut, Arthur Zajonc, Anton Zeilinger, and Tu Weiming) discussed with the Dalai Lama current thought in theoretical quantum physics, in the context of Buddhist philosophy. A contribution to the science-religion interface, and a useful explanation of our basic understanding of quantum reality, couched at a level that intelligent readers without a deep involvement in science can grasp. In the tradition of other popular books on resonances between modern quantum physics and Zen or Buddhist mystical traditions--notably The Dancing Wu Li Masters and The Tao of Physics, this book gives a clear and useful update of the genuine correspondences between these two rather disparate approaches to understanding the nature of reality.

Archives are considered to be collections of administrative, legal, commercial and other records or the actual place where they are located. They have become ubiquitous in the modern world, but emerged not much later than the invention of writing. Following Foucault, who first used the word archive in a metaphorical sense as "the general system of the formation and transformation of statements" in his "Archaeology of Knowledge" (1969), postmodern theorists have tried to exploit the potential of this concept and initiated the "archival turn". In recent years, however, archives have attracted the attention of anthropologists and historians of different denominations regarding them as historical objects and "grounding" them again in real institutions. The papers in this volume explore the complex topic of the archive in a historical, systematic and comparative context and view it in the broader context of manuscript cultures by addressing questions like how, by whom and for which purpose were archival records produced, and if they differ from literary manuscripts regarding materials, formats, and producers (scribes).

Analyzing the intersection between Sufism and philosophy, this volume is a sweeping examination of the mystical philosophy of Muhyi-l-Din Ibn al-'Arabi (d. 637/1240), one of the most influential and original thinkers of the Islamic world. This book systematically covers Ibn al-'Arabi's ontology, theology, epistemology, teleology, spiritual anthropology and eschatology. While philosophy uses deductive reasoning to discover the fundamental nature of existence and Sufism relies on spiritual experience, it was not until the school of Ibn al-'Arabi that philosophy and Sufism converged into a single framework by elaborating spiritual doctrines in precise philosophical language. Contextualizing the historical development of Ibn al-'Arabi's school, the work draws from the earliest commentators of Ibn al-'Arabi's oeuvre, Sadr al-Din al-Qunawi (d. 673/1274), 'Abd al-Razzaq al-Kashani (d. ca. 730/1330) and Dawud al-Qaysari (d. 751/1350), but also draws from the medieval heirs of his doctrines Sayyid Haydar Amuli (d. 787/1385), the pivotal intellectual and mystical figure of Persia who recast philosophical Sufism within the framework of Twelver Shi'ism and 'Abd al-Rahman Jami (d. 898/1492), the key figure in the dissemination of Ibn al-'Arabi's ideas in the Persianate world as well as the Ottoman Empire, India, China and East Asia via Central Asia. Lucidly written and comprehensive in scope, with careful treatments of the key authors, Philosophical Sufism is a highly accessible introductory text for students and researchers interested in Islam, philosophy, religion and the Middle East.

Huang's book analyzes the major Neo-Confucian philosophers from the eleventh to the sixteenth centuries. Focusing on metaphysical, epistemological, and ethical philosophical issues, this study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. Also examined are the two major schools that developed during this period, Cheng-Zhu, School of Principle, and Lu-Wang, School of Mind. These schools, despite different philosophical orientations, were convinced that their common goal, to bring about a harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. This analytical presentation of major Neo-Confucian philosophers, from the eleventh to the sixteenth centuries, examines Zhou Dun-yi (1017-1073), Shao Yong (1011-1077), Zhang Zai (1020-1077), Cheng Hao (1032-1085), Cheng Yi (1033-1107), Zhu Xi (1130-1200), Lu Xiang-shan (1139-1193), and Wang Yang-ming (1427-1529). With its focus on metaphysical, epistemological, and ethical philosophical issues, Huang's study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example, ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. The two major schools that developed during these six centuries are examined as well. Lu-Wang, School of Mind, developed in criticism of Cheng-Zhu, School of Principle. The two schools, despite different approaches toward their philosophical pursuits, were convinced that their common goals, to bring about harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. Scholars of Eastern religions and philosophy will appreciate the objective interpretations of each thinker's philosophy, for which pertinent passages spoken by each man have been selected and translated by the author from the original Chinese, and the comparisons of the Neo-Confucian philosophies with those of the West. An introduction provides the historical background in which to study the rise of Neo-Confucianism. The study is organized ehronologically and includes a glossary of terms and a bibliography which serves as a helpful guide for further research.

Many of the brightest Chinese minds have used the form of the commentary to open the terse and poetic chapters of the Laozi to their readers and also to develop a philosophy of their own. None has been more sophisticated, philosophically probing, and influential in the endeavor than a young genius of the third century C.E., Wang Bi (126-249). In this book, Rudolf G. Wagner provides a full translation of the Laozi that extracts from Wang Bi's Commentary the manner in which he read the text, as well as a full translation of Wang Bi's Commentary and his essay on the "subtle pointers" of the Laozi. The result is a Chinese reading of the Laozi that will surprise and delight Western readers familiar with some of the many translations of the work.

Many of the brightest Chinese minds have used the form of the commentary to open the terse and poetic chapters of the Laozi to their readers and also to develop a philosophy of their own. None has been more sophisticated, philosophically probing, and influential in the endeavor than a young genius of the third century C.E., Wang Bi (126-249). In this book, Rudolf G. Wagner provides a full translation of the Laozi that extracts from Wang Bi's Commentary the manner in which he read the text, as well as a full translation of Wang Bi's Commentary and his essay on the "subtle pointers" of the Laozi. The result is a Chinese reading of the Laozi that will surprise and delight Western readers familiar with some of the many translations of the work.

At the center of a constellation of key ideas in East Asian philosophical traditions, there lies a conception of oneness among human beings. Human beings are intricately and inextricably intertwined and share a common destiny with other people, creatures, and things. The ramifications of this idea are wide-reaching, and resonate with important debates and concerns in contemporary Western philosophy, but many at the forefront of their fields in the West are unaware of the fundamental shift in perspective that might be available to them. One of Ivanhoe's aims in this work is to challenge the dominant paradigm of hyper-individualism, which still enjoys a commanding position in a great deal of contemporary theory and practice in the humanities and social sciences, and to describe and advocate for an alternative conception and sense of self, world, and the relationship between them. In particular, Ivanhoe, who has an extensive background in and has published influential work on virtue ethics and Asian philosophy, investigates the implications of oneness for conceptions of the self, virtue, and human happiness. Through the lens of oneness, he explores topics such as conceptions of the self, selfishness and self-centeredness, virtues, spontaneity, and happiness, drawing support from wide-ranging, interdisciplinary sources. Rather than starting from the standpoint of Western philosophy and then reaching out to Asian philosophy from a distance, Ivanhoe advances a thesis drawn from East Asian sources and explicitly challenges the theoretical asymmetry that is characteristic of most comparative study, which often simply applies Western theories to non-Western material.