In Luminous Emptiness, Yaroslav Komarovski offers an annotated translation of three seminal works on the nature and relationship of the Yogacara and Madhyamaka schools of Buddhist thought, by Serdok Penchen Shakya Chokden (1428-1507). There has never been consensus on the meaning of Madhyamaka and Yogacara, and for more than fifteen centuries the question of correct identification and interpretation of these systems has remained unsolved. Chokden proposes to accept Yogacara and Madhyamaka on their own terms as compatible systems, despite their considerable divergences and reciprocal critiques. His major objective is to bring Yogacara back from obscurity, present it in a positive light, and correct its misrepresentation by earlier thinkers. He thus serves as a major resource for scholarly research on the historical and philosophical development of Yogacara and Madhyamaka. Until recently, Shakya Chokden's works have been largely unavailable. Only in 1975 were his collected writings published in twenty-four volumes in Bhutan. Since then, his ingenious works on Buddhist history, philosophy, and logic have attracted increasing scholarly attention. Komarovski's research on Shakya Chokden's innovative writings-most of which are still available only in the original Tibetan-revises early misinterpretations by addressing some of the most complicated aspects of his thought. While focusing on his unique interpretation of Yogacara and Madhyamaka, the book also shows that his thought provides an invaluable base to challenge and expand our understanding of such topics as epistemology, contemplative practice, the relationship between intellectual study and meditative experience, and other key questions that occupy contemporary scholarship on Buddhism and religion in general.

The claim is frequently made on behalf of African moral beliefs and practices that they do not objectify and exploit nature and natural existents like Western ethics does. This book investigates whether this is correct and what kind of status is reserved for other-than-human animals in African ethics.

This edited volume presents a comprehensive examination of contemporary Confucian philosophy from its roots in the late 19th century to the present day. It provides a thorough introduction to the major philosophers and topics in contemporary Confucian philosophy. The individual chapters study the central figures in 20th century Confucian philosophy in China, Taiwan, and Hong Kong, as well as the important influences on recent Confucian philosophy. In addition, topical chapters focus on contemporary Confucian theory of knowledge, ethics, politics, aesthetics, and views of human nature. The volume brings together scholars from around the world to provide a sound overview of the philosophy of the period and illustrate the important current debates. Confucian philosophy has been undergoing a revival in China for more than three decades, and this book presents the most significant work of the past century and more. By giving a detailed account of the philosophical positions involved, explaining the terminology of contemporary Confucian philosophy, and situating the views in their historical context, this volume enables the reader to understand what is at stake and evaluate the arguments.

Wang Fuzhi (1619-1692), a Ming loyalist, was forced to find solutions for both cultural and political crises of his time. In this book Mingran Tan provides a comprehensive review of Wang Fuzhi's understanding of historical events and his interpretation of the Confucian classics. Tan explains what kind of Confucian system Wang Fuzhi was trying to construct according to his motto, "The Six Classics require me to create something new". He sought a basis for Confucian values such as filial piety, humanity and ritual propriety from political, moral and cosmological perspectives, arguing that they could cultivate a noble personality, beatify political governance, and improve social and cosmological harmony. This inspired Wang Fuzhi's attempt to establish a syncretic blend of the three branches of Neo-Confucianism, i.e., Zhu Xi's (1130-1200) philosophy of principle , Wang Yangming's (1472-1529) philosophy of mind and Zhang Zai's (1020-1077) philosophy of qi (material force). The most thorough work on Wang Fuzhi available in English, this study corrects some general misunderstanding of the nature of Wang Fuzhi's philosophy and helps readers to understand Wang Fuzhi from an organic perspective. Building upon previous scholars' research on Wang Fuzhi's notion of moral cultivation, Tan gives a comprehensive understanding of how Wang Fuzhi improves social and cosmological harmony through compliance with Confucian rituals.

About a millennium ago, in Cairo, someone completed a large and richly illustrated book. In the course of thirty-five chapters, our unknown author guided the reader on a journey from the outermost cosmos and planets to Earth and its lands, islands, features and inhabitants. This treatise, known as The Book of Curiosities, was unknown to modern scholars until a remarkable manuscript copy surfaced in 2000. Lost Maps of the Caliphs provides the first general overview of The Book of Curiosities and the unique insight it offers into medieval Islamic thought. Opening with an account of the remarkable discovery of the manuscript and its purchase by the Bodleian Library, the authors use The Book of Curiosities to re-evaluate the development of astrology, geography and cartography in the first four centuries of Islam. Early astronomical 'maps' and drawings demonstrate the medieval understanding of the structure of the cosmos and illustrate the pervasive assumption that almost any visible celestial event had an effect upon life on Earth. Lost Maps of the Caliphs also reconsiders the history of global communication networks at the turn of the previous millennium. Not only is The Book of Curiosities one of the greatest achievements of medieval map-making, it is also a remarkable contribution to the story of Islamic civilization.

Transcultural Theater outlines the idea of a transcultural theater as enabling an approximation to and an interaction with the foreign and the alien. In consideration of the allure of fundamentalist and populist movements that promote the development and practices of xenophobia worldwide, this book makes a powerful plea for the art of theater as a medium of conviviality with (the) foreign(er) that should not be underestimated. This study contributes to transcultural experience, artistic practice, and education in the medium of theater. The book’s investigation extends far into space and time and pays particular attention to the relationship between aesthetic experience, artistic practice, and academic representation. This book is for scholars and students as well as for all those working in the cultural field, especially in the field of cultural transfer.

In Rescuing Humanity, Willem H. Vanderburg reminds us that we have relied on discipline-based approaches for human knowing, doing, and organizing for less than a century. During this brief period, these approaches have become responsible for both our spectacular successes and most of our social and environmental crises. At their roots is a cultural mutation that includes secular religious attitudes that veil the limits of these approaches, leading to their overvaluation. Because their use, especially in science and technology, is primarily built up with mathematics, living entities and systems can be dealt with only as if their "architecture" or "design" is based on the principle of non-contradiction, which is true only for non-living entities. This distortion explains our many crises. Vanderburg begins to explore the limits of discipline-based approaches, which guides the way toward developing complementary ones capable of transcending these limits. It is no different from a carpenter going beyond the limits of his hammer by reaching for other tools. As we grapple with everything from the impacts of social media, the ongoing climate crisis, and divisive political ideologies, Rescuing Humanity reveals that our civilization must learn to do the equivalent if humans and other living things are to continue making earth a home.

Why did some Buddhist translators in China interpolate terms designating an agent which did not appear in the original texts? The Chinese made use of raw material imported from India; however, they added some seasoningsA" peculiar to China and developed their own recipesA" about how to construct the ideas of Buddhism. While Indian Buddhists constructed their ideas of self by means of empiricism, anti-Brahmanism and analytic reasoning, the Chinese Buddhists constructed their ideas of self by means of non-analytic insights, utilising pre-established epistemology and cosmogony. Furthermore, many of the basic renderings had specific implications that were peculiar to China. For example, while shen in philosophical Daoism originally signified an agent of thought, which disintegrates after bodily death, Buddhists added to it the property of permanent existence. Since many Buddhists in China read the reinterpreted term shen with the implications of the established epistemology and cosmogony, they came to develop their own ideas of self. After the late 6C, highly educated Buddhist theorists came to avoid including the idea of an imperishable soul in their doctrinal system. However, the idea of a permanent agent of perception remained vividly alive even during the development of Chinese Buddhism after the 7C.

The development of phenomenological philosophy in Japan is a well-established tradition that reaches back to the early 20th-century. The past decades have witnessed significant contributions and advances in different areas of phenomenological thought in Japan that remain unknown, or only partially known, to an international philosophical public. This volume offers a selection of original phenomenological research in Japan to an international audience in the form of an English language publication. The contributions in this volume range over classical figures in the phenomenological movement (Husserl, Heidegger, Levinas, Merleau-Monty), recent trends in French phenomenology, and contemporary inter-disciplinary approaches. In addition to this diverse engagement with European thinkers, many of the contributions in this volume establish critical and complimentary discussions with 20th-century Japanese philosophers.

This book bridges the regions of East Asia and the West by offering a detailed and critical inquiry of educational concepts of the East Asian tradition. It provides educational thinkers and practitioners with alternative resources and perspectives for their educational thinking, to enrich their educational languages and to promote the recognition of educational thoughts from different cultures and traditions across a global world. The key notions of Confucian and Neo-Confucian philosophy directly concern the ideals, processes and challenges of learning, education and self-transformation, which can be seen as the western equivalences of liberal education, including the German concept of Bildung. All the topics in the book are of fundamental interest across diverse cultures, giving a voice to a set of long-lasting and yet differentiated cultural traditions of learning and education, and thereby creating a common space for critical philosophical reflection of one's own educational tradition and practice. The book is especially timely, given that the vocabularies in educational discourse today have been dominantly "West centred" for a long time, even while the whole world has become more and more diverse across races, religions and cultures. It offers a great opportunity to philosophers of education for their cross-cultural understanding and self-understanding of educational ideas and practices on both personal and institutional levels.

In a time of social distancing and isolation, a meditation on the beauty of solitude from renowned Buddhist writer Stephen Batchelor A Los Angeles Review of Books "Best of the Year" selection "Whatever a soul is, the author goes a long way toward soothing it. A very welcome instance of philosophy that can help readers live a good life."-Kirkus Reviews "Elegant and formally ingenious."-Geoff Wisner, Wall Street Journal When world renowned Buddhist writer Stephen Batchelor turned sixty, he took a sabbatical from his teaching and turned his attention to solitude, a practice integral to the meditative traditions he has long studied and taught. He aimed to venture more deeply into solitude, discovering its full extent and depth. This beautiful literary collage documents his multifaceted explorations. Spending time in remote places, appreciating and making art, practicing meditation and participating in retreats, drinking peyote and ayahuasca, and training himself to keep an open, questioning mind have all contributed to Batchelor's ability to be simultaneously alone and at ease. Mixed in with his personal narrative are inspiring stories from solitude's devoted practitioners, from the Buddha to Montaigne, from Vermeer to Agnes Martin. In a hyperconnected world that is at the same time plagued by social isolation, this book shows how to enjoy the inescapable solitude that is at the heart of human life.

Kierkegaard and Freedom is a critical exploration of the ideas of Kierkegaard on the various problems surrounding the issue of human freedom. Kierkegaard's views here have been largely ignored by modern English-speaking philosophers. Through the combined efforts of eleven philosophers and scholars this book enndeavours to fill the gap by giving a clear presentation of Kierkegaard's position on such things as radical choice, autonomy, freedom and anxiety, necessity and fate, and self-deception, all the while critically assessing his contributions to one of philosophy's most perplexing problems.

This volume is a systematic and comprehensive introduction to one of the most read texts in South Asia, the Bhagavad-gita. The Bhagavad-gita is at its core a religious text, a philosophical treatise and a literary work, which has occupied an authoritative position within Hinduism for the past millennium. This book brings together themes central to the study of the Gita, as it is popularly known - such as the Bhagavad-gita's structure, the history of its exegesis, its acceptance by different traditions within Hinduism and its national and global relevance. It highlights the richness of the Gita's interpretations, examines its great interpretive flexibility and at the same time offers a conceptual structure based on a traditional commentarial tradition. With contributions from major scholars across the world, this book will be indispensable for scholars and researchers of religious studies, especially Hinduism, Indian philosophy, Asian philosophy, Indian history, literature and South Asian studies.

This volume sheds light on the affective dimensions of self-knowledge and the roles that emotions and other affective states play in promoting or obstructing our knowledge of ourselves. It is the first book specifically devoted to the issue of affective self-knowledge.

In Fundamentalism and Secularization, Egyptian philosopher Mourad Wahba traces the historical origins of fundamentalism and secularization as ideas and practices in order to theorize their symbiotic relationship, and how it is impacted by global capitalism and, more recently, postmodernism. This gives voice to an argument from within the Islamic world that is very different to that given platform in the mainstream, showing that fundamentalism does not arise normally and naturally from Islam but is a complex phenomenon linked to modernization and the development of capitalism in dependent countries, that is, tied to imperialism. Wahba's central argument concerns the organic relationship between fundamentalism and parasitic capitalism. Wahba is equally critical of religious fundamentalism and global capitalism, which for him are obstructions to secularization and democracy. While the three Abrahamic religions are examined when it comes to fundamentalism, Wahba deconstructs Islamic fundamentalism in particular and in the process reconstructs an Islamic humanism. Including a new preface by the author and translator, Fundamentalism and Secularism provides invaluable insights into how Middle Eastern philosophies open up new lines of thought in thinking through contemporary crises.

The Secret Symmetry of Maimonides and Freud presents the parallels between The Guide of the Perplexed and The Interpretation of Dreams, considering how Maimonides might be perceived as anticipating Freud's much later work. In this volume, Nathan M. Szajnberg suggests that humankind has secrets to hide and does so by using common mechanisms and embedding revealing hints for the benefit of the true reader. Using a psychoanalytic approach in tandem with literary criticism and an in-depth assessment of Judaica, Szajnberg demonstrates the similarities between these two towering Jewish intellectual pillars. Using concepts of esoteric literature from the Torah and later texts, this book analyses their ideas on concealing and revealing to gain a renewed perspective on Freud's view of dreams. Throughout, Szajnberg articulates the challenges of reading translated works and how we can address the pitfalls in such translations. The book is a vital read for psychoanalysts in training and practice, as well as those interested in Judaica, the history of ideas and early Medieval studies.

Confucian and Stoic Perspectives on Forgiveness explores the absence of forgiveness in classical Confucianism and Roman Stoicism as well as the alternatives to forgiveness that these rich philosophical traditions offer. After discussing forgiveness as it is understood in contemporary philosophy, Sean McAleer explores Confucius' vocabulary for and attitude toward anger and resentment, arguing that Confucius does not object to anger but to its excesses. While Confucius does not make room for forgiveness, McAleer argues that Mencius cannot do so, given the distinctive twist he gives to self-examination in response to mistreatment. Xunzi, by contrast, leaves open a door to forgiveness that Mencius bolted shut. The book then proceeds to the Roman Stoics-Musonius Rufus, Epictetus, Marcus Aurelius, and Seneca-arguing that their distinctive conceptions of value and wellbeing rule out forgiveness, though like the Confucians the Stoics offer alternatives to forgiveness well worth considering. The book ends by comparing the two traditions, arguing that while Stoicism helps us navigate many of the turbulent waters of everyday life, Confucianism enjoys advantages when we interact with those to whom we are bound by ties of affection and intimacy.