Saadya ben Joseph al-Fayyumi (882-942), gaon (head) of the rabbinic academy at Sura and one of the pre-eminent Jewish thinkers of the medieval period, attempted to create a complete statement of Jewish religious philosophy in which all strands of philosophical thought were to be knit into a unified system. In 'The Book of Doctrines and Beliefs', Saadya sought to rescue believers from 'a sea of doubt and the waters of confusion' into which they had been cast by Christianity, Islam, and other faiths. By employing philosophical -- or kalamic -- argumentation to examine and defend traditional Jewish beliefs, Saadya hoped to turn blind faith into conviction based on rational understanding. First published in 1946, and reprinted here without alteration, Alexander Altmann's judicious abridgement of his own translation has remained the standard edition of this influential work. A new Introduction by Daniel Frank sets Saadya's work in its broader historical, cultural, and philosophical contexts.

The mantram, or mantra, is a short, powerful, spiritual formula from the world's great traditions, repeated silently in the mind, anytime, anywhere. Examples of mantrams are "Rama, Rama, " used by Gandhi, or "My God and My All, " repeated by St. Francis of Assisi, or "Om Mani Padme Hum." Easwaran taught the use of the mantram for over forty years as part of his passage meditation program. He explains how the mantram works, and gives practical guidelines for using it to focus our thoughts and access deeper resources of strength, patience, and love. The mantram can help us replenish our energy, release creativity, and heal old conflicts. These resonant phrases work equally well for parents with young children, colleagues at work, couples in a relationship, in illness or depression, and even at the time of death. And Easwaran shows how repetition of the mantram can open the door to a life that is increasingly meaningful and fulfilling.

Kumazawa Banzan's (1619-1691) Responding to the Great Learning (Daigaku wakumon) stands as the first major writing on political economy in early modern Japanese history. John A. Tucker's translation is the first English rendition of this controversial text to be published in eighty years. The introduction offers an accessible and incisive commentary, including detailed analyses of Banzan's text within the context of his life, as well as broader historical and intellectual developments in East Asian Confucian thought. Emphasizing parallels between Banzan's life events, such as his relief efforts in the Okayama domain following devastating flooding, and his later writings advocating compassionate government, environmental initiatives, and projects for growing wealth, Tucker sheds light on Banzan's main objective of 'governing the realm and bringing peace and prosperity to all below heaven'. In Responding to the Great Learning, Banzan was doing more than writing a philosophical commentary, he was advising the Tokugawa shogunate to undertake a major reorganization of the polity - or face the consequences.

Human history has been marked by the great number of people born into conditions of war, violence, oppression and social exclusion. But at the same time, this history has been shaped by the long struggle for human rights and the people who have committed themselves to the practices of solidarity and nonviolence. The Power of Hope: Thoughts on Peace and Human Rights in the Third Millennium is a dialogue between two high-profile activists and thinkers who discuss the concrete ways we can shift to a world that prioritises justice and human dignity. Adolfo Pérez Esquivel - Argentinian human rights activist and winner of the 1980 Nobel Peace Prize - played a vital role in resisting military dictatorship and was arrested and tortured under the Argentine militarist government. Daisaku Ikeda is a peacebuilder, Buddhist philosopher, educator, author and poet as well as being the founding president of Soka Gakkai International (SGI), the world’s largest Buddhist lay organisation. Their dialogue intertwines their rich personal experiences in the struggle for human rights with wider reflections on how to make the Third Millennium the millennium of peace. The book combines rich accounts of Latin America under the brutality of the 1970s military regimes; insights from the Buddhist faith on the role of meditation for human rights activists; recognition of the crucial role of women in the practice of nonviolence; thoughts on international geopolitics and the legacies of Hiroshima; and discussion of the perilous role of globalisation in the loss of identities and ethical values.

This book considers the Chinese conception of beauty from a historical perspective with regard to its significant relation to human personality and human existence. It examines the etymological implications of the pictographic character mei, the totemic symbolism of beauty, the ferocious beauty of the bronzeware. Further on, it proceeds to look into the conceptual progression of beauty in such main schools of thought as Confucianism, Daoism and Chan Buddhism. Then, it goes on to illustrate through art and literature the leading principles of equilibriumharmony, spontaneous naturalness, subtle void and synthetic possibilities. It also offers a discussion of modern change and transcultural creation conducted with particular reference to the theory of the poetic state par excellence (yi jing shuo) and that of art as sedimentation (ji dian shuo).

As with many religious and philosophical traditions, Buddhist intellectual discourse owes its development to a dynamic interplay of primary source material and subsequent interpretation, yet until now Buddhist scholarship has neglected to privilege one crucial series of texts. Commentaries on Buddhist scripture, particularly the sutras, written by seminal thinkers across the history of Indian Buddhism, contain myriad insights into the relationship between textual analysis and ritual practice. Evaluating these commentaries in detail for the first time, Richard F. Nance revisits--and rewrites--the critical history of Buddhist thought, including its unique conception of doctrinal transmission.

Written by such luminaries as Nagarjuna, Vasubandhu, Dignaga, and Santideva, scriptural commentaries have long played an important role in the monastic and philosophical life of Indian Buddhism. Nance reads these texts against the social and cultural conditions of their making, establishing a solid historical basis for the interpretation of key beliefs and doctrines. He also underscores areas of contention, in which scholars debate what it means to speak for, and as, a Buddha. Throughout these texts, Buddhist commentators struggle to deduce and characterize the speech of Buddhas and teach others how to convey and interpret its meaning. At the same time, they demonstrate the fundamental dilemma of trying to speak on behalf of Buddhas. Nance also investigates the notion of "right speech" as articulated by Buddhist texts and follows ideas about teaching as imagined through the common figure of a Buddhist preacher. He notes the use of epistemological concepts in scriptural interpretation and the protocols guiding the composition of scriptural commentary. He then translates three such commentarial guides to better clarify the normative assumptions organizing these scholars' work.