The writings of Nishida Kitaro, whose name has become almost synonymous with Japanese philosophy, continue to attract attention around the world. Yet studies of his thought in Western languages have tended to overlook two key areas: first, the influence of the generation of Japanese philosophers that preceded Nishida; and second, the logic of basho (place), the cornerstone of Nishida's mature philosophical system. "The Logic of Nothingness" addresses both of these topics. Robert Wargo argues that the overriding concern of Nishida's mature philosophy, the attempt to give a reasonable account of reality that includes the reasonableness of that account itself - or what Wargo calls "the problem of completeness" - has its origins in Inoue Enryo's (1858-1919) and Inoue Tetsujiro's (1855-1944) preoccupation with "the problem of stand-points." A translation of one of Nishida's most demanding texts, included here as an appendix, demonstrates the value of Wargo's insightful analysis of the logic of basho as an aid to deciphering the philosopher's early work.

Patajali's Yogasutra is an ancient canonic Indian text composed in Sanskrit in the 3rd or 4th century. Belonging to a very different cultural milieu, this multi-layered text is philosophical, psychological and practical in nature. Offering a philosophical reading of Pata jali's Yogasutra, this book discusses themes such as freedom, self-identity, time and transcendence, and translation between languages, cultures and eras. Drawing substantially upon contemporary Indian materials, it discusses for the first time classical yoga as reflected upon by Daya Krishna (1924-2007) with constant reference to Krishna Chandra Bhattacharyya's (1875-1949) studies in yoga philosophy. The genuine attempt on behalf of these two original thinkers to engage philosophically with Patajala-yoga sets the tone of the textual exploration provided here. This book features a new annotated translation of the Yogasutra, and the author provides a useful background to the extensive Samkhya terminology employed by Patajali. Daniel Raveh also offers a close reflection of the very act of translation, and the book concludes with suggestions for further reading and a glossary of central notions.

This text considers the prevalence of Lao-Zhuang Daoism and Huang-Lao Daoism in late pre-imperial and early imperial Chinese traditional thought. The author uses unique excavated documents and literature to explore the Huang-Lao tradition of Daoist philosophy, which exerted a great influence on China ancient philosophy and political theories, from the Pre-Qin period to the Wei-Jin periods. It explains the original and significance of Huang-Lao Daoism, its history and fundamental characteristics, notably discussing the two sides of Huang-Lao, namely the role and function of Lao Zi and the Yellow Emperor, and discusses why the two can constitute a complementary relationship. It also provides a key study of the Mawangdui silk texts, bamboo slips of the Heng Xian, Fan Wu Liu Xing, considering both the theory of human Xing and of Qi.

The word 'yoga' conjures up in the minds of many Westerners images of people performing exercises and adopting unusual, sometimes contortive postures. Such exercises and postures do have a place within the practice of yoga, but it is much more than that. Indeed, the early literature on yoga describes and defines it as a form of mental rather than physical discipline. Yoga is also associated with the Indian subcontinent and the religions of Hinduism and Buddhism. This revised edition of a classic textbook concentrates on the evolution of yoga in the context of Indian culture, though the final chapters also explore some of its links with non-Indian mystical traditions and some of its developments outside of India during the modern period. The book is aimed at both university students taking courses in Comparative Religion and Philosophy and practitioners of yoga who seek to go beyond the activity and explore its spiritual dimensions. Hence, it presents yoga in the context of its historical evolution in India and seeks to explain the nature of its associations with various metaphysical doctrines. The work also draws upon a number of conceptual schemes designed to facilitate comparative study. Some of these are employed throughout the book so as to link the material from each chapter together within a common framework. This edition incorporates revisions and expansions to most chapters and contains one new chapter on the future of modern yoga in the West.

This collection discusses China's contemporary national and international identity as evidenced in its geopolitical impact on the countries in its direct periphery and its functioning in organizations of global governance. This contemporary identity is assessed against the background of the country's Confucian and nationalist history.

From the Subhdsitaratnakosa, Verse No. 1729: vahati na pural) kascit pasclill na ko 'py anuyati mam na ca navapadak~ul)l)o marga!) katham nv aham ekaka!) bhavatu viditam purvavyu

There are few people in the world who can claim anything near the experience of Professor Ananda Guruge. From his childhood under colonial rule to his early adulthood as a government official for the emerging nation of Sri Lanka and finally to mature years on the international stage of UNESCO, he has witnessed the shifting of social, economic, and religious patterns. It would be misleading to say that he has only "witnessed," because his imprint can been found on many of the institutions of his home country, the influence of the UN in international agreements, the representation of Buddhism to the world community, and in a host of educational centers around the globe. Moving in the highest ranks of prime ministers, presidents, kings, and ambassadors, Professor Guruge has tirelessly pursued his intention of service to society. At the same time, he can be seen working with at-risk youth in Los Angeles, developing strategies for lessening violence when it erupts in our cities, devoting time to helping rescue students who need a mentor, and speaking day after day to service groups, university classes, and leaders of society. With a background such as this, he has unique credentials to appraise the role of Buddhism in the contemporary scene, whether it is in social programs or scientific and technical research. Lewis Lancaster University of California, Berkeley

William Walker Atkinson's excellent explanations of karma and reincarnation in ancient religions, Hinduism and Buddhism introduce both beliefs comprehensively. Atkinson authored this guide with the aim of introducing Western audiences to two of the key tenets of ancient and Eastern faiths. He explains the origins of both karma and reincarnation as beliefs, and how the religious sentiment behind both were refined and evolved by generations of adherents over centuries and millennia. After the historical aspects of the two beliefs are covered, the author embarks on a variety of philosophical discussions concerning the application of karma and reincarnation. Notions such the afterlife, and how the concept of justice exists and is applied to individuals, are examined in depth. As an introductory guide, Reincarnation and the Law of Karma excels at teaching the reader about the various qualities by which karma and reincarnation are defined.

This is a Comprehensive Survey of the Bhakti Movement as it sprang in South India to spread across the subcontinent in independent and multifarious manifestations yet marked with amazing commonalities. Spanning a period of 11 centuries starting from the 6th CE, the movement encompassed in its sweep a vast range of dimensions; Social, political, economic, religious, cultural, linguistic, ethical and philosophical. Among the multifarious movements which contributed to the formation of India and its Culture, the Bhakti was undoubtedly the most pervasive and persistent, says the author. Besides its sweep and depth, what proved most remarkable about the movement was that it arose almost everywhere from the masses who belonged to the lowest class and castes. Though spirituality was its leitmotif, Bhakti proved to be a stirring song of the subaltern in their varied expressions of resistance and revolt. A seemingly conservative phenomenon became a potent weapon against entrenched hierarchies of orthodoxy and oppression, in a wonderful dialectical expression. This qualifies Bhakti movement to be reckoned on a par with European renaissance as it marked a massive upsurge in the societal value system to directly impact a range of fields like arts, politics, culture or religion. Even as he takes note of the elements of reactionary revivalism that also marked the Bhakti movement, the author convincingly argues that those of renaissance and progress far outweighed the former.

Rebecca J. Manring offers an illuminating study and translation of three hagiographies of Advaita Acarya, a crucial figure in the early years of the devotional Vaisnavism which originated in Bengal in the fifteenth century. Advaita Acarya was about fifty years older than the movement's putative founder, Caitanya, and is believed to have caused Caitanya's advent by ceaselessly storming heaven, calling for the divine presence to come to earth. Advaita was a scholar and highly respected pillar of society, whose status lent respectability and credibility to the new movement.
A significant body of hagiographical and related literature about Advaita Acarya has developed since his death, some as late as the early twentieth century. The three hagiographic texts included in The Fading Light of Advaita Acarya examine the years of Advaita's life that did not overlap with Caitanya's lifetime, and each paints a different picture of its protagonist. Each composition clearly advocates the view that Advaita was himself divine in some way, and a few go so far as to suggest that Advaita reflected even greater divinity than Caitanya, through miraculous stories that can be found nowhere else in Bengali Vaisnava literature. Manring provides a detailed introduction to these texts, as well as remarkably faithful translations of Haricarana Dasa's Advaita Mangala, Laudiya Krsnadasa's Balya-lila-sutra, and Isana Nagara's Advaita Prakasa.

The present publication is a continuation of two earlier series of chronicles, Philosophy in the Mid-Century (Firenze 1958/59) and Contemporary Philosophy (Firenze 1968), edited by Raymond Klibansky. As with the earlier series the present surveys purport to give a survey of significant trends in contemporary philosophical discussion. The need for such surveys has, I believe, increased rather than decreased over the last years. The philosophical scene appears, for various reasons, rather more complex than ever before. The continuing process of specialization in most branches, the emergence of new schools of thought, particularly in philosophical logic in the philosophy of language, and in social and political philosophy, the increasing attention being paid to the history of philosophy in discussions of contem porary problems as well as the increasing interest in cross-cultural philosophical discussion, are the most important contributory factors. Surveys of the present kind are a valuable source of knowledge about this complexity and may as such be of assistance in renewing the understanding of one's own philosophical problems. The surveys, it is to be hoped, may help to strengthen the Socratic element of modern philosophy, the world wide dialogue or Kommunikationsgemeinschaft. So far, six volumes have been prepared for the new series. The present surveys in Asian Philosophy (Vol. 7) follow the surveys in the Philosophy of Language and Philosophical Logic (Vol. I), Philosophy of Science (Vol. 2), Philosophy of Action (Vol. 3), Philosophy of Mind (Vol. 4), African Philosophy (Vol. 5), and Medieval Philosophy Part 1-2 (Vol. 6)."