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Journal articles on the topic 'Buddhist logic'
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1
Holba, Jiří. "Buddhismus a aristotelská logika." FILOSOFIE DNES 3, no. 1 (June 17, 2011): 27–36. http://dx.doi.org/10.26806/fd.v3i1.60.
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Abstrakt/Abstract Článek pojednává o buddhistické logice a jejím vztahu k logice aristotelské, zejména k principu sporu a principu vyloučeného třetího. Dotkne se také dialetheismu a parakonzistentních logik, které se v souvislosti s interpretacemi buddhismu objevují. The article deals with the Buddhist logic and its relation to Aristotle’s logic, in particular, to the principle of non-contradiction and the principle of exluded middle. It also tackles the topic of dialetheism and paraconsistent logics, which are sometimes mentioned in connection with the interpretations of Buddhism.
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Holba, Jiří. "Buddhismus a aristotelská logika." FILOSOFIE DNES 3, no. 1 (June 17, 2011): 27–36. http://dx.doi.org/10.26806/fd.v3i1.325.
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Abstrakt/Abstract Článek pojednává o buddhistické logice a jejím vztahu k logice aristotelské, zejména k principu sporu a principu vyloučeného třetího. Dotkne se také dialetheismu a parakonzistentních logik, které se v souvislosti s interpretacemi buddhismu objevují. The article deals with the Buddhist logic and its relation to Aristotle’s logic, in particular, to the principle of non-contradiction and the principle of exluded middle. It also tackles the topic of dialetheism and paraconsistent logics, which are sometimes mentioned in connection with the interpretations of Buddhism.
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Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.
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This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.
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van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
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Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
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Yeng, Sokthan. "Irigaray’s Alternative Buddhist Practices of the Self." Journal of French and Francophone Philosophy 22, no. 1 (September 19, 2014): 61–75. http://dx.doi.org/10.5195/jffp.2014.643.
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In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist readings of Buddhism, including those of Irigaray, back to Hegel’s influence on comparative philosophy. Indeed, her analysis of the feminine self and nature often seem more like a response to Hegel than an examination of Buddhist principles. Some scholars resist Hegel’s reading by arguing that the Buddhist Absolute manifests in the indeterminately disjunctive and alternative versions of reality and self. Others suggest that the meaning of Buddhism can be found in examining its practices rather than its logic.
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Walton, Matthew J., and Michael Jerryson. "The Authorization of Religio-political Discourse: Monks and Buddhist Activism in Contemporary Myanmar and Beyond." Politics and Religion 9, no. 4 (July 27, 2016): 794–814. http://dx.doi.org/10.1017/s1755048316000559.
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AbstractThrough the example of contemporary Buddhist nationalist groups in Myanmar, this article draws attention to the cultural authorization of religio-political discourse. The symbolic power of a monk's pronouncements is amplified because of the cultural reverence attached to his vocation as a Buddhist monk, even without doctrinal references or ritual practices. A monk's cultural position within Burmese Buddhism particularly strengthens his authority when he frames his preaching and actions as a defense of Buddhism. Without attention to these cultural institutions and the religious authority they confer, the resonance and influence of monks' words cannot be completely understood. Furthermore, without directly responding to the logic of these authorizing discourses, responses intended to counter the violence emerging from Buddhist nationalism and promote tolerance will be ineffective.
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D'Ambrosio, Paul J. "Brook Ziporyn’s (Chinese) Buddhist Reading of Chinese Philosophy." Buddhist Studies Review 34, no. 2 (January 19, 2018): 259–67. http://dx.doi.org/10.1558/bsrv.35394.
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This review article defends Brook Ziporyn against the charge, quite common in graduate classroom discussions, if not in print, that his readings of early Chinese philosophy are ‘overly Buddhist’. These readings are found in his three most recent books: Ironies of Oneness and Difference: Coherence in Early Chinese Thought, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, and Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. His readings are clearly Buddhist-influenced, but this is not in and of itself problematic. The core issue is rather to what degree these ‘Buddhist elements’ are actually already existent in, and have subsequently been carried over from, early Chinese thought in the development of Chinese Buddhism. Indeed, some scholars of Chinese Buddhism have pointed out that much of the vocabulary, concepts, and logic used in schools such as Tiantai may owe more to Daoist influences than to Buddhist ones. Accordingly, Ziporyn’s ‘overly Buddhist’ approach might simply be an avenue of interpretation that is actually quite in line with the thinking in the early texts themselves, albeit one that is less familiar (i.e. an early Chinese Buddhist or Ziporyn’s approach). The article also aims to show how Ziporyn’s theory concerning the importance of ‘coherence’ in early and later Chinese philosophy is also quite important in his above work on Tiantai Buddhism, Emptiness and Omnipresence. While in this work Ziporyn almost entirely abstains from using the language of coherence, much of it actually rests on a strong coherence-based foundation, thereby demonstrating not Ziporyn’s own prejudice, but rather the thoroughgoing importance and versatility of his arguments on coherence. Indeed, understanding the importance of coherence in his readings of Tiantai Buddhism (despite the fact that he does not explicitly use coherence-related vocabulary) only bolsters the defense against the claims that he makes ‘overly Buddhist’ readings of early Chinese philosophy.
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Gunskii, Aleksei Yu. "The doctrine of kenosis as the basis of Buddhist-Christian dialogue in the works of the philosophers of the Kyoto school." Issues of Theology 4, no. 4 (2022): 652–72. http://dx.doi.org/10.21638/spbu28.2022.407.
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The article is devoted to the consideration of one of the episodes of the Buddhist-Christian dialogue, which was actively held in the last decades of the 20th century. The immediate cause of the discussion was the work of the Japanese thinker Abe Masao (1915–2006) “Kenotic God and Dynamic Sunyata”, where Abe compared the Buddhist concept of emptiness and the Christian idea of kenosis, “the self-emptying of God”. Abe Masao was one of the representatives of the Kyoto School of Philosophy, which existed in Japan since the beginning of the 20th century, and the idea of comparing the concepts of emptiness and kenosis was also considered by other members of this philosophical community. The philosophers of the Kyoto School developed methods of interpreting kenosis using the paradoxical Mahayana logic of “simultaneous identification and differentiation” (soku-hi). This logic can be described by the formulas: “A is not A, and therefore A” or “A is if and only if A is not A”. The first paradoxical logic of soku-hi was formulated by D. T. Suzuki (1870–1966). Nishida Kitaro (1870–1945), the founder of the Kyoto School of Philosophy, and his followers used this idea in comparative studies of the basic concepts of Buddhism and Christianity. In conclusion, one of the ways of perception of Christianity by Japanese thinkers through the prism of Buddhist philosophical approaches is shown.
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Tyler, Elizabeth McManaman. "The Logic of Ambiguity." Janus Head 18, no. 1 (2020): 14–29. http://dx.doi.org/10.5840/jh20201812.
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While recent work on trauma provides insight into the first-person experience of Post-traumatic Stress Disorder (PTSD), Aristotelian propositional logic, which underlies Western paradigms of thought, contains implicit ontological assumptions about identity and time which obscure the lived experience of PTSD. Conversely, Indian Buddhist catuskoti logic calls into question dualistic and discursive forms of thought. This paper argues that catuskoti logic, informed by Buddhist ontology, is a more fitting logical framework when seeking to describe and understand the first-person experience of PTSD, as it allows for ambiguity, non-duality, and polysemy.
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Krämer, Hans Martin. "“Even Three-Year-Old Children Know That the Source of Enlightenment is not Religion but Science”." Journal of Religion in Japan 8, no. 1-3 (December 17, 2019): 98–122. http://dx.doi.org/10.1163/22118349-00801005.
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Abstract When Japanese Buddhists faced the challenge of materialistic natural sciences in the last decades of the nineteenth century, their responses were not uniform. Some advocated a unity of science and religion in the sense that Buddhism was thought to be substantially compatible with the findings of modern natural science, while others argued for a separation of domains, salvaging for religion a sphere of life that would remain unaffected by modern rationalist forms of critique. Yet, both sides already argued from within a logic of the secular/non-secular, thus showing that, next to political demands, the challenges posed by modern science were an important catalyst for the emergence of expressions of secularity in modern Japan. This article attempts to make sense of the diverse Buddhist self-articulations vis-à-vis modern science by differentiating chronologically, by sect, and by addressee, thus seeking out patterns to explain the contemporaneity of opposing positions within Japanese Buddhism.
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Burmistrov, Sergey L. "THE CONCEPT OF CLASS (SAMGRAHA) IN EARLY YOGĀCĀRA LOGIC (BASED ON ASANGA’S «ABHIDHARMA-SAMUCCAYA»)." Вестник Пермского университета. Философия. Психология. Социология, no. 1 (2019): 55–66. http://dx.doi.org/10.17072/2078-7898/2019-1-55-66.
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The concept of class (saṃgraha) was introduced in the philosophy of Yogācāra as an element of logical structure of Buddhist discourse for the classification of sets of dharmas (skandha, dhātu, āyatana) rather dharmas themselves. This classification, added to the traditional classification of dharmas by groups (skandha), elements (dhātu) and bases of consciousness (āyatana), provided more detailed classification of states of consciousness according to Buddhist dogmatic principles aimed at the attainment of nirvāṇa. Asanga in the «Compendium of Abhidharma» (Abhidharma-samuccaya) formulates eleven classes defining them by their mutual relations, their relations to time and space and by their emotional aspect relevant to the final enlightenment. Nevertheless they are nothing more than mental constructions formed for more exact description of mind in the perspective of enlightenment. Dharmas are the only reality in Buddhist philosophy, and enlightenment comes when appearance and disappearance of the conditioned dharmas stops and only the unconditional dharma remains. It is the treasure trove, and it is free from affects and determined dispositions. So, classes do not describe the true reality (tathatā) as it is understood in Mahāyāna Buddhism and are but instruments for the transformation of adept’s mind.
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Nelson, Eric S. "Schopenhauer, Existential Negativity, and Buddhist Nothingness." Journal of Chinese Philosophy 49, no. 1 (March 22, 2022): 83–96. http://dx.doi.org/10.1163/15406253-12340050.
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Abstract Hegel remarked in his discussion of the nothing in the Science of Logic that: “It is well known that in oriental systems, and essentially in Buddhism, nothing, or the void, is the absolute principle.” Schopenhauer commented in a discussion of the joy of death in The World as Will and Representation: “The existence which we know he willingly gives up: what he gets instead of it is in our eyes nothing, because our existence is, with reference to that, nothing. The Buddhist faith calls it Nirvana, i.e., extinction.” It is striking how nineteenth-century German philosophical discourses (from Hegel and Schopenhauer to Mainländer, von Hartmann, and Nietzsche) concerning negativity, nihility, and nothingness explicitly refer to Buddhism, which was initially conceived by Christian missionaries as a “cult of nothingness” and became entangled with European debates concerning pessimism (the Pessimismusstreit) and nihilism. In this article, I reconsider how the interpretation of negativity and nothingness in Schopenhauer and nineteenth-century German thought informed the reception of Buddhism as a philosophical and religious discourse, and trace the ways in which Buddhist emptiness was reinterpreted in the context of the Western problematic of being and nothingness.
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ICHIMURA, Shohei. "Nagarjuna's Dialectic and Buddhist Logic (3)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 2 (1999): 1021–16. http://dx.doi.org/10.4259/ibk.47.1021.
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Millington, Alice. "Himalayan Buddhism as Human Geological Agency: Rethinking the Novelty of "the Anthropocene"." Journal of Global Buddhism 25, no. 1 (June 18, 2024): 75–92. http://dx.doi.org/10.26034/lu.jgb.2024.3815.
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This article uses a Himalayan Buddhist lens to critically interrogate a fundamental premise of "the Anthropocene"---that the epoch commemorates a "newfound" capacity of humans to mobilise Earth forces. Rather, Himalayan Buddhism has long held that humans wield geological agency, mobilised through relationships with territorial landscape deities, which inflict severe weather in retaliation for human moral infractions. Offering an alternative model of anthropogenic climate change, Buddhist and Indigenous lifeworlds challenge Western convictions that "the Anthropocene" is a novel planetary epoch. Since the term has gained a vibrant discursive life beyond geology, its cultural assumptions---rather than biophysical thresholds---are primarily evaluated, revealing an extension of Eurocentric colonial logic into this new planetary chapter. Alternatively, I suggest the Himalayan Buddhist term "kawa nyampa" (degenerate era) better encapsulates our transition towards environmental breakdown. There was no need to "invent" the Anthropocene as a new epoch of thought---it had long already existed.
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Acharya, Tilak Ram. "Exploration of Pedagogical Approaches during the Buddhist Era." Rupandehi Campus Journal 4, no. 1 (February 21, 2024): 18–24. http://dx.doi.org/10.3126/rcj.v4i1.62918.
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This research article explores the education system prevalent in ancient India during the era of the Buddha. The study aims to provide a comprehensive understanding of the teaching methods employed during that time and elucidate various facets and dimensions of teaching practices. The article examines insights gleaned from Buddhist literature and scriptures, focusing on the Buddha’s innovative and impactful teaching methods such as sermons, parables, and interactive exchanges. It also explores the pedagogical approaches of Buddhism, highlighting the egalitarian nature of Buddhist education and its inclusivity of individuals from all social backgrounds. The article discusses different teaching methods employed during the Buddhist era, including the Shravan method, imitation method, demonstration and practice method, interpretation method, lecture method, debate and logic method, seminar, conference and Shāstrārtha method, self-study method, and excursion method. The research article concludes by highlighting the enduring relevance of the teaching methods from the Buddha’s era in enriching the ancient culture and fostering a moral and virtuous society.
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Mohanta, Dilipkumar. "Buddhist Logic and its Development: Some Remarks." Studia Humana 12, no. 1-2 (March 1, 2023): 12–20. http://dx.doi.org/10.2478/sh-2023-0003.
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Abstract There are two major ways in which Buddhist logic is developed. The first one is represented by Nāgārjuna-Candrakῑrti tradition through the use of dialectics and the second way of development is found in the works of Diṅnāga and Dharmakῑrti through the use of hetu (probans). This second way of logic has further been developed by the works of Jinendrabuddhi and Ratnakῑrti. The paper is an attempt to show the historical development of epistemic logic as developed by the Buddhist philosophers and their relevance for our time.
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Saccone, Margherita Serena. "The Vajracchedikā, the Self, and the Path. Kamalaśīla on Logic and Scriptures." Asiatische Studien - Études Asiatiques 77, no. 1 (March 1, 2023): 89–115. http://dx.doi.org/10.1515/asia-2023-0001.
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Abstract In the *Vajracchedikāṭīkā, while commenting on a specific passage of the Vajracchedikā Prajñāpāramitā, Kamalaśīla presents a refutation of the Self (ātman). As is well known, the Vajracchedikā Prajñāpāramitā is one of the most important sūtras of the Buddhist Mahāyāna tradition and concerns the correct practice for those who proceed in the path of a Bodhisattva. In this article, I shall analyze a portion of Kamalaśīla’s refutation, based on a new critical edition and English translation of the *Vajracchedikāṭīkā. I will show how he takes the opportunity, while commenting on scriptures, to combine logic/epistemology and soteriology. He does this by including philosophical arguments in his explanation of the cultivation of insight, and accordingly within the spiritual path of a Bodhisattva. In the process, I shall also investigate sources containing disputes between Buddhists and Naiyāyikas (as well as Vaiśeṣikas) regarding the Self. These are evidently the background of Kamalaśīla’s refutation. In particular, he defends the so-called Buddhist non-apprehension argument against Uddyotakara’s doctrine of the perceptibility of the Self.
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Gillon, Brendan S., and Alex Wayman. "A Millennium of Buddhist Logic, Vol. 1." Journal of the American Oriental Society 121, no. 4 (October 2001): 672. http://dx.doi.org/10.2307/606520.
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Xie, Yifeng. "From Pagoda to Pavilion: The Transition of Spatial Logic and Visual Experience of Multi-Story Buddhist Buildings in Medieval China." Religions 15, no. 3 (March 20, 2024): 371. http://dx.doi.org/10.3390/rel15030371.
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Pagodas and pavilions (ge 閣) are the most popular and representative multi-story buildings since Buddhism was introduced to China. While providing visitors with a new visual experience, they have also largely reshaped the urban space and skyline in medieval China. The former originated from India and Central Asia and was transformed in China, developing a unique style; The latter originated more from the creation of Chinese architects and became a model of typical Chinese-style Buddhist architecture. Briefly, the pagoda matured earlier than the pavilion, and continuously developed while maintaining its basic style; the pavilion-style Buddhist architecture gradually developed later and finally matured after the Tang and Song dynasties (618–1276), partially presenting a different spatial logic from the pagoda, and bringing a new visual experience. In my opinion, although the pavilion may not necessarily be as large as the pagoda in terms of volume and absolute height, it can provide believers with greater visual impact in the internal space for worship, due to the cross-story giant Buddhist statues; the closer integration of Buddha statues and architecture makes it replace or share the core position of the pagoda in some monasteries and even become the visual center of the entire religious space. Due to the existence of the pavilion, viewers can not only worship the Buddhist statues on a two-dimensional plane or by looking up at the statues from the bottom, but have also gained a three-dimensional perspective, to worship directly at the Buddha’s shoulders, neck, and head. In the Buddhist grottoes, the layout of the early single-layer or multi-layer horizontally distribution of caves on cliff was also changed due to the excavation of the cross-layer giant statue grottoes, covered by multi-story pavilion-style buildings, providing viewers with a visual experience similar to that of the pavilions of great statues. Additionally, there is a new visual experience of worshiping the Buddha in a vertical circle, in cases such as Bamiyan and the Leshan Giant Buddha.
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Zhou, Liqun. "How Did Bhikṣuṇī Meet Indian Astrology? Viewing the Buddhist Narration and Logic from the Story of the Mātaṅga Girl." Religions 14, no. 5 (May 15, 2023): 657. http://dx.doi.org/10.3390/rel14050657.
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The story of Śārdūlakarṇāvadāna consists of stories of the present life and past life. The former is about a girl from the low-caste Mātaṅga tribe who pursues Ananda, a disciple of the Buddha, but her pursuit ends in vain, and she eventually converts to Buddhism. The latter is about a low-caste king demonstrating his knowledge of the Vedas and astrology in a bid to marry the daughter of a great Brahmin for his son. The story could be seen in various Buddhist texts, such as the Divyavadāna from Nepal and the Mātaṅga Sutra in China. This paper studies the narration and logic of Śārdūlakarṇāvadāna stories, and it makes conclusions on the commonalities in the compilation of Buddhist narratives by analyzing the beginning and end of the story, as well as its narrator, narratee, and the four conflicts (i.e., the caste barriers, the violation of precepts, the use of incantations, and the use of expertise in seeking marriage).
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Mohanta, Dilipkumar. "Dedicated to Commemorate the 75th Years of India’s Independence. Editorial for a Special Issue on Indian logic." Studia Humana 12, no. 1-2 (March 1, 2023): 1–3. http://dx.doi.org/10.2478/sh-2023-0001.
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Abstract This special issue on Indian logic consists of nine research papers dealing with different aspects of Indian logic by nine distinguished authors. It is divided into three sections, such as Nyāya logic, Buddhist logic and Jaina logic. The papers deal with the issue of inference and allied concepts from both historical and conceptual considerations. Indian logic followed linguistic model and thereby in India it gives the foundation of epistemology and the development of philosophy of language.
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YOSHIDA, Jijun. "Chinese Interpretations of Buddhist Logic Yinming." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 1 (2016): 204–9. http://dx.doi.org/10.4259/ibk.65.1_204.
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Nguyen, Ngoc Trinh. "Selflessness – one of the three Dharma seals." Journal of Social transformation and Education 4, no. 2 (July 16, 2023): 48–57. http://dx.doi.org/10.54480/jste.v4i2.65.
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In the current integration and development context, people face crises in terms of economy, morality, living environment, etc. These problems originated from the perception and actions of each of us. In order to contribute to adjusting behavior, perfecting personal morality, and social development, the Buddha gave prominence to the philosophy of Selflessness in Buddhism transmission. This doctrine is considered one of Buddhism’s three Dharma seals (Impermanent – Sỏ - Selflessness). By the method of textology, comparison, and logic, the article will raise the outstanding values of “selflessness” in building ethical standards of individual Buddhist disciples and people in general from the Buddha’s perspective.
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Buckelew, Kevin. "Possessing Enlightenment: Sorcery, Selfhood, and Tragic Responsibility in a Chinese Buddhist Apocryphon." Numen 70, no. 4 (May 31, 2023): 337–68. http://dx.doi.org/10.1163/15685276-20231698.
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Abstract This article explores how the Lengyan jing, or Śūrangama Sūtra – an apocryphal Buddhist scripture written in China around 705 CE – remapped Chinese Buddhist understandings of moral responsibility in consequential ways. Although grounded in the orthodox doctrinal premise that all sentient beings innately possess buddha-nature, the Lengyan jing is punctuated by warnings about the danger that even the most earnest seekers of enlightenment might be possessed by demons, embark on evil behavior, and end up fully demonic. Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person’s intentions. Instead, I argue that the Lengyan jing articulates a moral logic of what Sandra Macpherson calls “tragic responsibility.” This logic informed important but overlooked aspects of the soteriological vision found in key texts from the Chan (Japanese Zen) tradition, which rose to prominence in the centuries following the Lengyan jing’s composition.
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Varnavskiy, Pavel. "BURYAT TRADITIONAL BUDDHISM IN THE CONTEXT OF GLOBALIZATION AT THE BEGINNING OF THE 21ST CENTURY." Philosophy and Religious Studies 22, no. 541 (February 9, 2020): 113–24. http://dx.doi.org/10.22353/prs20201.12.
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At the beginning of the 21st century, the traditional Buryat sangha faces a new challenge, which is connected to processes of increasing globalization that concern all the greater territories of Russia. This paper examines Buryat Buddhism in the light of a variety of global tendencies that are characteristic of contemporary religious processes. How does Buddhism in the form of the traditional Buryat sangha react to its entry into the ‘condition of globality’? The author argues that, as a reaction to globalization, Buddhism supports the formation of a ‘glocal’ religiocultural meta-narrative that is easy to understand, transparent for the whole populace of the Buryat Republic, and thus provides a structure for its poly-ethnic community. Simultaneously, the logic of the development of Buryat Buddhism allows the conclusion that its embedment in global trends of religiousness is more likely to be a consequence of necessity, characterized by protective adaptation, than of a progressive developmental strategy of the Buddhist Sangha.
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Abramov, Petr Dmitrievich. "Ontology of the three worlds in the context of Buddhist philosophy." Философская мысль, no. 9 (September 2021): 1–14. http://dx.doi.org/10.25136/2409-8728.2021.9.36420.
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Dalai Lama notes that the Buddhist system of the objects of the realm largely coincides with such developed by Karl Popper. The subject of this article is ontology of the three worlds. The goal lies in analysis of the components of this ontology, demonstration of its prospects and advantages over dualism. First come matter or physical objects; second come mind, subjective reality; third come abstract concepts. Any object of reality is reduced to one of the three worlds and is refracted in a peculiar way in the other two. The third world is the mediator between others worlds; and the autonomous sphere that is not fully conditioned by them. We experience through representations, rather than directly, which is depicted in Buddhism as the image of a gloved hand. The knowledge concentrated in the third world contribute to development of consciousness. A thought experiment with the central and peripheral atoms reveal that there are no indivisible elements and everything exists in mutually dependent, while Buddhist logic substantiates that love and compassion can develop boundlessly. The concept of interdependent existence and non-substantiality of things draws Buddhism and quantum physics closer together. On the one hand, consciousness cannot be naturalized, reduced to matter; and on the other hand, it is inextricable from the energy processes. The conclusion is made that the three fundamental attributes of consciousness in Buddhism outlined by Thubten Gyats (13th Dalai Lama) – subjectivity, intentionality, and reflexivity, can be complemented by another two – ability to continuously develop virtues, positive traits, and t interdependence between consciousness and subtle forms of matter. The three realms of Buddhism are such only on the phenomenal level; however, on the noumenal level, which unlike Buddhism is not recognized by Popper, is not the trinity, but the unity.
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Hallahan, Andrew Nolan, and Hilda Loviisa Mölsä. "Passport to paradise: the logic of faith in Buddhist paradise." Brazilian Journal of Development 10, no. 1 (January 9, 2024): 589–620. http://dx.doi.org/10.34117/bjdv10n1-037.
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Looking at two examples of Buddhist paradise, Amitābha’s Pure Land and Himalayan hidden lands, in this article we describe the logical process of accessing these paradisiacal lands, and critically analyze the logic of faith as a soteriological means that propels the practitioner along the Buddhist path to enlightenment. First, we will look at some examples of Himalayan hidden valleys, termed beyul (Tib. sbas yul), and describe the logical process of uncovering a beyul by a treasure revealer (Tib. gter ston). Accessing a beyul can be done only with the help of Tibetan guidebook literature (Tib. gnas yig) written by tantric masters over the course of the past millennium, and with a great deal of faith. Once opened, a beyul can offer countless physical, psychic, and spiritual benefits to those seeking refuge in the conceptual maṇḍala (Tib. gnas skor) of a beyul as a place of safety, abundance, and esoteric energy in times of strife, or those contemplating esoteric treasures (Tib. gter ma) found in the deepest recesses of the mind or bestowed upon the faithful during meditative visionary experience. Faith plays a role as the logical method of accessing a beyul as a place of paradise. Next, we turn to the example of pure lands to analyze the logic of faith associated with the mythical topography of Amitābha’s Pure Land. Drawing upon verses found in the Sukhāvatīvyūha Sūtra, we delineate the logic of faith as a skillful means of accessing a pure land, and that a pure land serves as a skillful means itself. There must be a ritual act of faith in which one professes a sincere intention to be reborn in Amitābha Buddha’s Pure Land. However, according to Buddhist doctrine, blind faith alone is not sufficient to be granted a Pure Land rebirth, it must be grounded in critical analysis and self-reflection. Such faith must be built upon a foundation of logic. We conclude this article with a discussion of the logical role faith plays in accessing and realizing the potential of these iterations of Buddhist paradise. Pure lands and hidden lands share a distinct logic of accessing mystical realms, such as mantra repetition, meritorious deeds, tantric wisdom, and spiritual adeptness, and both require a variety of faith grounded in psycho-spiritual logic which further empowers the function of paradise.
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KRAAL, Anders. "The Status of Logic in Christian-Zen Buddhist Dialogue." Studies in Interreligious Dialogue 18, no. 2 (December 31, 2008): 169–83. http://dx.doi.org/10.2143/sid.18.2.2033320.
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ICHIMURA, Shohei. "On the Relationship between Nagarjuna's Dialectic and Buddhist Logic." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 2 (1997): 1029–25. http://dx.doi.org/10.4259/ibk.45.1029.
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Patteson, James D. "Rational Buddhism." International Journal of Philosophical Practice 3, no. 3 (2015): 41–67. http://dx.doi.org/10.5840/ijpp2015337.
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This article shows how Buddhist philosophies are consistent with the rational counseling approach of Logic-Based Therapy (LBT), as presented in Elliot D. Cohen’s book, The New Rational Therapy: Thinking Your Way To Serenity, Success, and Profound Happiness. It presents many Buddhist insights as pathways to the “transcendent” or guiding virtues of LBT, and, accordingly, as philosophical antidotes to its eleven “cardinal fallacies.” It therefore helpfully adds to the repertoire of philosophies that can be used by LBT counselors in helping counselees address their problems of living.
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Cooke, Alban. "Buddhist Formal Logic. A study of Dignaga's Hetucakra and K'uei-chi's Great Commentary on the Nyayapravesa. R.S.Y. Chi." Buddhist Studies Review 3, no. 1 (March 14, 1986): 79–81. http://dx.doi.org/10.1558/bsrv.v3i1.16155.
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Buddhist Formal Logic. A study of Dignaga's Hetucakra and K'uei-chi's Great Commentary on the Nyayapravesa. R.S.Y. Chi. Royal Asiatic Society, London 1969; revised edition, Motilal Banarsidass, Delhi 1984. lxxxii + 222 pp. Rs. 100.
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Sharma, Ambika Datta, and Mohit Tandon. "The Buddhist Intent of Parārthānumāna and its Hetu-Centric Commitment." Studia Humana 12, no. 1-2 (March 1, 2023): 53–61. http://dx.doi.org/10.2478/sh-2023-0005.
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Abstract The paper discusses anumāna and its variety in general from the point of view of inferential cognition for the sake of oneself as well as for the sake of others; i.e. svārthānumāna and parārthānumāna as given in the Buddhist tradition of logic, especially with parārthānumāna, its nature and role. The paper argues that the Buddhist intent of division of anumāna into svārthānumāna and parārthānumāna was to bring Buddha-vacanas under the category of parārthānumāna and to save them from being classified under śabda pramāṇa. It contends that such a division was not just an epistemological demand, but had a deeper philosophical significance in the Buddhist conceptual framework. Such a division is, therefore, intended to reject the role of śabda as an extra causal means or pramāṇa. The paper identifies the logical commitment in Buddhist tradition as hetu-centric commitment as it differs from the Nyāya tradition of vyāpti-centric one.
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Morrison, Keith. "Systemic Impact of a Virtuous Logic-Based Therapy Practitioner." International Journal of Philosophical Practice 5, no. 1 (2019): 62–70. http://dx.doi.org/10.5840/ijpp2019514.
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Using a combination of phenomenology, process-relational ontology, Buddhist philosophy, and systems science the following article aims to provide a framework for the practice of LBT wherein it is understood that individual positive causal networks established through the practitioner/client dyad are implicitly influencing the establishment of further positive causal networks in the social networks in which the practitioner and client are enmeshed.
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Ayusheeva, Marina V., and Tsymzhit P. Vanchikova. "“Brief history of Mongols” Compiled by A. Dorzhiev (1853–1938)." Humanitarian Vector 18, no. 1 (April 2023): 114–22. http://dx.doi.org/10.21209/1996-7853-2023-18-1-114-122.
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The article provides a source analysis of the historical work by Agvan Dorzhiev entitled as “A brief history of the Mongols according to the Mongolian chronicle Huhe Debter (Blue Book)”. Two editions of A. Dorzhiev’s work have been analyzed and their comparison with the chronicle “Huhe Debter” (Blue Book) from the collections of the library of St. Petersburg University was carried out. The methods of source studies, historical-descriptive and historical-comparative methods are used in the work. It is revealed that the text of A. Dorzhiev almost completely repeats the logic of the narration, as well as the history and genealogy of the Mongolian khans according to the third part of the handwritten chronicle “Huhe Debter”. In the publication of A. Dorzhiev, minor corrections and additions are observed. Separate insertions relate to the religious merits of the Mongolian Khagans, their activities in spreading the Buddhist religion, as well as the history of the Olets and their genealogies, which are given in two versions. This work has been strongly influenced by Buddhist ideology, for example, for confirming the idea of the incarnation of Bodhisattva Ochirvani in Genghis Khan, a small excursion into Buddhist doctrine is given. In substantiating the heavenly predestination of the birth of Genghis Khan, the formation of the cult of Genghis Khan, and the appointment of the descendants of Boorchu as caretakers of the tomb of Genghis Khan in Ordos are outlined. The dating of some historical events can also be attributed to Buddhist influence. This publication of “A Brief History of the Mongols” by A. Dorzhiev draws attention to the little-known Mongolian chronicle “Huhe Debter”. Both texts are interesting as historical and literary works, as sources on the Mongolian chronicles, the history of Mongolia and Mongolian Buddhism.
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MIYAMOTO, Jo. "Is the Buddhist Logic in the Manimekalai a Later Interpolation?" Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 1 (2010): 296–91. http://dx.doi.org/10.4259/ibk.59.1_296.
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Daye, Douglas D. "On Translating the Term "Drstanta" in Early Buddhist Formal Logic." Philosophy East and West 38, no. 2 (April 1988): 147. http://dx.doi.org/10.2307/1398697.
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Gillon, Brendan S. "An Early Buddhist Text on Logic: Fang Bian Xin Lun." Argumentation 22, no. 1 (January 24, 2008): 15–25. http://dx.doi.org/10.1007/s10503-007-9076-5.
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HASHI, Hisaki. "The Logic of “Mutual Transmission” in Huayan and Zen Buddhist Philosophy – Toward the Logic of Co-existence in a Globalized World." Asian Studies 4, no. 2 (August 10, 2016): 95–108. http://dx.doi.org/10.4312/as.2016.4.2.95-108.
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Is it true that in the history of East Asian cultures there was less “philosophy”, less “logic” and “rationality” before the process of modernization began in the nineteenth century? A number of scholars of East Asian Studies believe this is a form of prejudice. For example, Nishida Kitarō stated that in East Asian cultures there is another form of logic, which can be called the “logicus spiritus” (心の論理). This article examines the essential parts of this logic with regard to Huayan and Zen Buddhist philosophy, and is thus an effort at comparative philosophy.
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Prasad, Hari Shankar. "The Buddhist Pramāṇa-Epistemology, Logic, and Language: with Reference to Vasubandhu, Dignāga, and Dharmakīrti." Studia Humana 12, no. 1-2 (March 1, 2023): 21–52. http://dx.doi.org/10.2478/sh-2023-0004.
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Abstract As the title of the present article shows, it highlights the three philosophically integrated areas – (1) pramāṇa-epistemology (theory of comprehensive knowledge involving both perception and inference), (2) logic (although a part of pramāṇa-epistemology, it has two modes, namely, inductive reasoning and deductive reasoning), and (3) language (or semantics, i.e. the double negation theory of meaning, which falls under inference). These are interconnected as well as overlapping within the Buddhist mainstream tradition of the process philosophy as opposed to the substantialist philosophy. The same is the case with the three celebrated Buddhist thinkers – Vasubandhu, Dignāga (also spelt as Diññāṇa), and Dharmakīrti – who develop their radical and critical views focusing on these areas in historical-cum-philosophical order. It is worth noting that within the same mainstream Buddhist tradition, each one of the three thinkers picks up the problematic issues from their predecessors – from the Buddha to their immediate predecessors respectively – for their solutions against the backdrop of the two conflicting mainstream traditions – Buddhist and non-Buddhist. The central focus of these thinkers is first to identify the crucial issues, doctrinal principles, terminology, and methodology in their own ways and conceptual frameworks, which generate not only the mutual conflicts in the course of dialogues but also strengthen their positions by means of their new radical ideas, innovations, terminologies, methodologies, and doctrinal principles. As a result, the three selected areas and their crucial issues are explained, elaborated, and interpretated for better understanding. All of which are rooted in the Buddha’s path of wisdom, ethics, and liberation from the human predicament (duḥkha-nivṛtti). In this grand project of the deepest concerns, the Buddha utilized multiple strategies like understanding and controlling the problematic nature of the mind (Pāli citta, manasa) and its concomitance (Pāli cetasika, dhammā) by means of the concentrative meditation (Pāli jhāna, Sanskrit (hereafter Skt., dhyāna), cultivation of knowledge (Pāli vijjā, Skt. vidyā) and conduct/moral purity (Pāli caraṇa, Skt. ācaraṇa), destruction of afflictions/defilements (Pāli kilesa, Skt. kleśa), critical and logical thinking with valid arguments, and so on. His disciples also treat him as the possessor of valid method, arguments, meaning, practice, and purpose (Skt. pramāṇabhūta, the term used by Dignāga). He believed in the common humanity as the community of sufferers and the autonomy of every human being (Pāli attakāra), but strongly rejected the hierarchy of humanity on the basis of caste, birth, and dogmatic religious identity. For these reasons, following the Buddha and his celebrated followers like Vasubandhu, Dignāga, and Dharmakīrti, my task in this article is how to clearly and elaborately discuss the above identified issues and theories, first to understand them for myself and then logically prove the whole process of knowledge and the designed purpose through communication to those who have the intention to hear and understand the framework of common language for their benefits. I wish the readers like students and young teachers benefit from my research work. Further, since my learning of the Tibetan language is zero, but comfortable in Sanskrit and Pāli, I have been heavily dependent on three great modern thinkers who have widely written independently and also translated the Buddhist Tibetan texts, which were translated from the original Sanskrit texts now lost, into English in the areas of Buddhist epistemology, logic, and semantics. These modern scholars are Masaaki Hattori, Shoryo Katsura, and Richard Hayes. Besides them, I have also little benefitted from some other scholars who have worked in the same areas.
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Woo, Jeson. "Illuminating a Truth: Dṛṣṭānta and Huatou." Religions 11, no. 9 (August 28, 2020): 443. http://dx.doi.org/10.3390/rel11090443.
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In Chan/Seon/Zen (禪, hereafter referred to as Chan) Buddhism, the gongan (公案), a word that can be literally translated as “public case”, is conceived as both the tool by which enlightenment is brought about and an expression of the enlightened mind itself. Among the diverse styles of gongan, perhaps the most puzzling is a form of its key phrase, huatou (話頭), that utilizes specific things in the world. These things are either real and empirically observable, or conversely, unreal and merely hypothetical. A typical example is the figure of the “cypress tree in the front yard”. This paper tries to demonstrate that such a huatou has a structural similarity to the dṛṣṭānta (喩), an element within the three-part syllogism of Buddhist logic, insomuch as it functions as an epistemic instrument for the disclosing of a truth.
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LAZOREVYCH, Iryna. "HUMANISTIC ASPECTS OF ECOLOGICAL VALUES IN BUDDHISM AND TAOISM AND THEIR SOCIAL SIGNIFICANCE." Skhid 1, no. 3 (November 1, 2021): 29–33. http://dx.doi.org/10.21847/1728-9343.2021.1(3).238928.
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The tendency to seek the harmonization of the relationship between nature and man is as relevant as ever. In the social value discourse, increase in the role of religion and religions in public space encourages religions themselves to become useful to society with their environmental narratives, and society – to be more attentive to their potential. After all, now the answers to the question of how to save humanity without global losses and how to move from a destructive type of development to a regulated one are as relevant as ever. How to mobilize moral and intellectual potential? It is obvious that global problems affect absolutely all segments of the population: Christians and Buddhists, agnostics and atheists. Undoubtedly, these issues concern churches and their spiritual leaders. In the article, the author reveals humanistic aspects of ecological ideas of the East (on the example of Buddhism and Taoism), explains the resource of Buddhist and Taoist environmental wisdom in its heuristic possibilities for today. Relevant guidelines are important for analysis and reflection, at least because they have mentally shaped the ecological culture of its adherents. And as is known, the ecological construct of a number of Eastern countries is recognized in the West as worthy of approval and imitation for the formation of a model of sustainable development and potential establishment of environmentally friendly society. The author focuses not so much on the dogmatic features of the substantiation of Buddhist and Taoist ideas (in tendencies and directions), as on the identification of their common humanistic logic, which can be understood and accepted by Western people (they do not have to become the followers of relevant Eastern doctrines). The researcher also considers the value potential of the worldview cultures in the aspect of sacralization of the rhythms of nature, reverence for its beauty as an image of wise cosmic “industry”. The article implements the disciplinary interaction of religious studies, applied ethics, aesthetic hermeneutics.
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Ambrogio, Selusi. "Secular Reason as a Tool of the Early Jesuit Mission to China." Asiatische Studien - Études Asiatiques 72, no. 4 (December 19, 2018): 1195–213. http://dx.doi.org/10.1515/asia-2018-0003.
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Abstract This paper provides an investigation into Jesuits’ use of secular dialectical strategies during the early part of their evangelization mission in China. In order to prove the relevance of rhetoric stratagems – i. e. scientific verification, logic and universalism of norms – in their attack against Buddhism, this article examines a neglected text, Posthumous Disputes (Bianxue yidu 辯學遺牘). While the Posthumous Disputes (PD) was improperly attributed to Ricci, it is a prime example of Ricci’s accommodation method. Documenting the first real confrontation between a Buddhist and a Christian in China, this text provides an extraordinary window into the first dispute between Europe and China. The secular method of accommodation modelled by Ricci to convert Chinese literati was grounded in the universality of reason that he inherited from Aristotle and Aquinas and the fascination with Western science and techniques. The author uses the universality of reason to both reject Buddhism and Daoism as irrational, unscientific, and non-universal and to present the Christian faith as the most rational doctrine.
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Yao, Zhihua. "Empty Subject Terms in Buddhist Logic: Dignāga and his Chinese Commentators." Journal of Indian Philosophy 37, no. 4 (April 22, 2009): 383–98. http://dx.doi.org/10.1007/s10781-009-9071-2.
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Titlestad, Michael, and Michael Kissack. "'I am Christiaan Jordan, a White Man': Liberal Anxieties and the Politics of Transition in Sheila Fugard's The Castaways." Religion and Theology 13, no. 2 (2006): 125–49. http://dx.doi.org/10.1163/157430106778540642.
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AbstractThis article assesses the contribution that Sheila Fugard's short novel, The Castaways, makes towards an understanding of the dilemmas of white identity in South Africa during the apogee of white hegemony in the mid 1970s. The novel's protagonist, Christiaan Jordan, is emblematic of a white liberal individual, who acknowledges his/her complicity in the historical violence that has been inflicted on the defeated and colonised indigenous subjects of white rule. Such individuals sought a transition to a more just future, but dreaded the violence that might attend such a transformation. We examine Jordan's embrace of Buddhism as an attempt to evade the logic of violent confrontation, demonstrating the profound difficulties involved in the translation of Buddhist philosophy into political practice. We conclude with an affirmation of the value of secular liberal democracy for the minimization of violent political conflict, despite the imperfections and compromises that this perspective implies.
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Dubrovskaya, Dinara V. "Inscription No. 494 from the Temple of Toutuo as Prototype of the Inscription on the “Nestorian Monument” from Xi’an, 781 (Preliminary Notes)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2022): 194. http://dx.doi.org/10.31857/s086919080020543-4.
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The article seeks to further research the method of adaptation used by ‘imported’ schools of thought to adjust to Chinese ethical, political, philosophical and religious teachings and practices. The author does so by comparing two epigraphic monuments: A lost inscription by the secular Buddhist enthusiast Wang Jin (5th century) from the Chinese Buddhist temple Toutuo (Dhuta) and the well-known inscription on the so-called “Nestorian monument” from Xi’an (Chang’an) of the Tang Dynasty, which is more than three centuries younger than the first inscription. The author shows that the compiler of the latter (and later) inscription, a Syrian Christian named Adam (Jing-jing), was guided by the structure, style and logic of the first (Buddhist) document when composing his history of the spread of Syriac Nestorianism in Tang China, prefacing the historical part of his work with a general theological preamble and flirting with a priori archaic literary formulas that quote an obsolete literary style of the 5th century. The author concludes that when trying to adapt to the Chinese spiritual milieu, alien beliefs introduced to China inevitably followed the same logical paths, appropriating the vocabulary of the previous imported religion. Thus, for the Syrian Nestorians of the Church of the East, Buddhism became such a forerunner, while Western Christian denominations (the Franciscans and further the Jesuits) each time at a new stage rediscovered the principles of “preaching to all”. A kind of apotheosis of such a “rediscovery” was the “method of Matteo Ricci”, a 16th-century Jesuit missionary who elevated the theory and practice of theological and cultural accommodation to an absolute and joined the conceptual apparatus of Christianity on Chinese soil with the notions and even the ritual practices of Confucianism.
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Unno, Mark T. "Inverse Correlation: Comparative Philosophy in an Upside Down World." European Journal for Philosophy of Religion 8, no. 1 (March 21, 2016): 79–116. http://dx.doi.org/10.24204/ejpr.v8i1.71.
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Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.
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Wujastyk, Dominik. "The Elephant's Footprint: An Ancient Indian Logic Diagram." Studia Orientalia Electronica 6 (October 16, 2018): 56–61. http://dx.doi.org/10.23993/store.70098.
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A seminal article by Margaret Baron, published in 1969, explored the history of set diagrams (Venn diagrams). However, Baron did not look beyond the evidence of European sources. This article presents evidence of a literary simile from ancient India that exemplifies the idea of a larger circle including within it many smaller circles, each circle standing for an ethical concept. The simile – an elephant's footprint enclosing the footprints of smaller animals – first appears in the Buddhist Canon, and it was used occasionally in South Asian literature through the following millennia until the eighteenth century. I argue that the Elephant's Foot simile can be added to Baron’s catalogue of historical cases where ancient authors were using language that implied a simple concept of logical sets.
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Worth, Naomi. "“One’s Own Body of Pure Channels and Elements”: The Teaching and Practice of Tibetan Yoga at Namdroling." Religions 12, no. 6 (May 31, 2021): 404. http://dx.doi.org/10.3390/rel12060404.
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The Tibetan yoga practice known as “winds, channels, and inner heat” (rtsa rlung gtum mo) is physically challenging, and yet is intentionally designed to transform the mind. This chapter explores the relationship between Buddhist doctrine and this physical practice aimed at enlightenment through the teachings of a contemporary yoga master at Namdroling Tibetan Buddhist Monastery and Nunnery in Bylakuppe, Karnataka, South India. This ethnographic profile exemplifies the role of a modern Tibetan lama who teaches a postural yoga practice and interprets the text and techniques for practitioners. While many modern postural yoga systems are divorced from religious doctrine, Tibetan Buddhist yoga is not. This essay highlights three key areas of Buddhist doctrine support the practice of Sky Dharma (gNam chos) yoga at Namdroling: (1) The history and legacy that accompany the practice, which identify the deity of Tibetan yoga as a wrathful form of Avalokiteśvara, the Buddha of compassion; (2) The role of deity yoga in the practice of Tibetan yoga, where the practitioner arises as the deity during yoga practice, an all-consuming inner contemplation; and (3) The framing of Tibetan yoga within the wider philosophy of karma theory and its relationship to Buddhist cosmology. Practitioners of Tibetan yoga endeavor to burn up karmic seeds that fuel the cycle of rebirth in the six realms of saṃsāra. In Tibetan yoga, the body acts in service of the text, the philosophy, and the mind to increasingly link the logic of texts to experience in meaningful ways.
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GARRISON, Jim. "Mahayana Buddhism and Deweyan Philosophy." Beijing International Review of Education 1, no. 4 (December 6, 2019): 609–25. http://dx.doi.org/10.1163/25902539-00104003.
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My paper examines some of the many similarities between Mahayana Buddhism and Deweyan philosophy. It builds upon two previously published works. The first is my dialogue with Daisaku Ikeda President of Soka Gakkai International, a UN registered ngo currently active in one hundred ninety-two countries and territories, and the Director Emeritus of the Center for Dewey Studies, Larry Hickman (see Garrison, Hickman, and Ikdea, 2014). My paper will first briefly review some of the many similarities between Buddhism and Deweyan pragmatism. Second, I will also briefly review additional similarities in the published version of my Kneller Lecture to the American Educational Studies Association (see Garrison, 2019). In the present paper, I will introduce some new similarities of interest to educators. Among these are Dewey’s surprisingly Buddhist notions of language and logic as merely useful conventions. Secondly, I examine Dewey’s argument that “causation as ordered sequence is a logical category,” not an ontological category (LW 12: 454). The similarity to the opening chapter of Nagarjuna’s Madhyamaka, or Middle Way, is striking. I will suggest a logical reading has some interesting implications for student-teacher relations.
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Rozin, Vadim. "Problems and Principles of Reconstruction of Certain Concepts of Philosophy and Cultural Narratives (Methodological Considerations)." Ideas and Ideals 13, no. 4-1 (December 27, 2021): 112–28. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-112-128.
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The article deals with the problems and principles of reconstruction of certain concepts of philosophy and cultural narratives. The reason was the discussion of N. Kanaeva's report at the Institute of Philosophy, read at a seminar on the geography of rationality. Analyzing V. Bibikhin's work "Wittgenstein: Change of Aspect", the author poses the problem of correctly (to avoid contradictions and reach an understandable logic of text interpretation) reading the narratives of a foreign culture or even the narratives of one's own culture, but belonging to a different direction of thought. Such a reading, he claims, presupposes special optics, a hermeneutic concept and a cultural-historical reconstruction. To introduce and clarify what can be understood by such concepts (optics, concept and reconstruction), an analysis of two cases is proposed: semiotic schemes and G. Oldenberg's study of the Buddha's teachings. The schemes are discussed on the basis of the works of Plato ("Feast" and "Timaeus"). The author shows that Plato in "The Feast" constructs schemes for solving problem situations and specifying ideal objects, and in "Timaeus" he discusses the nature of schemes. In turn, Oldenberg reconstructs the prehistory of Buddhism and the basic ideas proposed by the Buddha. A feature of its reconstruction is an appeal to the culture of Ancient India, an analysis of the ancient Hindu consciousness and mentality, a discussion of the features of Buddhist discourse. The author concludes that if the ideas about Buddhism outlined by Oldenberg are used for the purpose of understanding Buddhist narratives, then these ideas as optics can be summed up under the notion of a hermeneutic concept. This concept is structured in such a way that it clearly takes into account the peculiarities of the Hindu culture and mentality, as different from the European ones.