Relevant bibliographies by topics / Buddhist philosophy

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Buddhist philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Buddhist philosophy"

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Huntington, Patricia. "Globalizing Feminism: Taking Refuge in the Liberated Mind." Hypatia 35, no. 2 (2020): 355–60. http://dx.doi.org/10.1017/hyp.2020.8.

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One of the most pressing and urgent academic tasks of the day is to dismantle the persistent Eurocentrism of philosophy. In the quest to remedy the white, middle-class, heteronormative, and European biases of philosophy's initial expressions, feminist theorizing has cultivated culturally and ethnically specific forms, intersectional analyses, and global articulations. Buddhism beyond Gender and Women and Buddhist Philosophy breathe new vitality into these pursuits. Both books underscore the immense potential of the core doctrines of Buddhist philosophy, such as the nonsubstantialist view of self, the nondualistic outlook, and the ontological premise of the interdependence of all beings (pratītyasamutpāda), for overcoming Western hierarchies, reified conceptions of identity, and pernicious dichotomies. The two women represented in these books—Rita Gross herself (1943–2015) and Kim Iryŏp, a Buddhist nun (1896–1971)—ground philosophy in a narrative, existential journey and in their personal practices as Buddhists. In contrast with Gross's second-wave methodology and revisionist aims, Park's contribution to comparative feminist scholarship underscores the originality of Iryŏp's attempt to rethink Buddhist ideas in a contemporary feminist context. Particularly compelling is that Park unequivocally defends existential narrative as a genre of philosophy largely through an analysis of the Buddhist nun's love letters.
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Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology." Chelovek 34, no. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.

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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
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Erendzhenova, Yulia Yur'evna. "Methodological basis for studying the ethical component of the Buddhist creed." Философская мысль, no. 11 (November 2023): 10–21. http://dx.doi.org/10.25136/2409-8728.2023.11.68947.

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The subject of the study is a methodological toolkit for a comprehensive study of ethical ideas contained in the creed of traditional Russian Buddhists — Kalmyks, Buryats, Tuvans, Altaians. The purpose of this study is to substantiate philosophical understanding of the ethical component of the text “Refuge”, recited by traditional Buddhists of Russia. The choice of methodological approaches, principles and methods is determined by the philosophical orientalist paradigm, when Buddhist materials are considered in their integrity, in their inextricable connection with human and culture. Important addition is taking into account ideas of Buddhologist O. O. Rosenberg, who advocated the study of the “living” tradition of Buddhism. The novelty of the study lies in substantiation that a holistic understanding of the ethical component of the Russian Buddhists' creed can be obtained by combining three approaches: philosophy of culture, philosophy of religion, and philosophical anthropology. Philosophical cultural dimension will allow focusing on categories of Buddhist ethics set out in the text “Refuge” and taking into account comments of Buddhist authors in accordance with the principle of “cognitive modesty” of intercultural philosophy. The philosophical religious approach allows to consider the ethical component of the text “Refuge” in a soteriological context and show its place in the Buddhist religious complex. Philosophical anthropology will make it possible to identify the probable subjective meaning of the ethical component of the text “Refuge” for Buddhists. Such a comprehensive philosophical analysis of Russian Buddhists' creed will lead to the discovery of the foundations of their spiritual and moral values.
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Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.

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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor at St. Petersburg University, and the author of studies on the history and teachings of Tibetan Buddhism. After the revolution of 1917, he began working in Buryatia in various administrative positions, focusing on the organization of the scientific and cultural life of the Republic. Their main idea is that the modern world consists of the two equal parts - East and West, unification of which is possible and even necessary for the further development of humanity. The system-forming teaching of the East is Buddhism; and the lecture hold on those aspects of Buddhist philosophy that could be compared with the teachings of the West. Four points are highlighted: 1) Buddhism is comparable to Darwin’s theory in that both consider humans in the context of all living beings in an evolutionary manner; 2) Buddhism, like science, accepts the determinism principle; 3) the Buddhist concept of shunya is similar to the relativistic principles of physics; and 4) the system of Buddhist psychotechniques is similar to the theory of reflexology. B. Baradin concludes that Indo-Buddhist culture and European culture are complementary and their rapprochement will bring us closer to a truly universal culture. The theses mentioned here are, apparently, the first systematic exposition of the views of neo-Buddhists-renewalists on the points of convergence between Buddhist and Western cultures.
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Lysenko, Victoria G. "Mahayana Philosophy: Problems and Research." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 7–18. http://dx.doi.org/10.22363/2313-2302-2024-28-1-7-18.

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The introduction to the topic of this issue is an overview of the research articles authored by Russian, Lithuanian, and Indian scholars on various problems of Mahayana Buddhist philosophy. While explaining the status of the terms “Mahāyāna” and “Hīnayāna,” the author emphasizes that since they are represent the apologetic conceptualizations of Mahayanists, the appellation “Hīnayāna” (“Lesser Vehicle”, etc.) is not recognized either by those Buddhists who are supposed to be characterized by it, or by scholars striving for a neutral appellation. This creates difficulties, including the need for a generally accepted designation for this Buddhist tradition. However, despite the apologetic nature of the Mahāyāna - Hīnayāna opposition, the difference between the two is captured very plausibly. The first one teaches about the individual way of achieving liberation from the cycle of endless rebirths (saṃsāra) through a personal, individual self-perfection (the path of the arhat) leading to enlightenment (bodhi) and nirvāṇa (extinction of passions). The second one develops a full-fledged religion with its own pantheon and rituals, in which nirvāṇa and individual liberation, while remaining, more or less theoretically, the ultimate goal, are pushed to a distant plane. At the same time, the idea of compassion and the ideal of bodhisattva who, having taken a vow to help all living beings to get rid of sufferings, continues to remain in saṃsāra, is put forward in the center. However, despite this major difference a Buddhist discipline known as Abhidharma which consists in analysis and classification of discrete states of consciousness (dharmas), identified in meditation, remains a reference point in both traditions. Three authors touch upon it (Helen Ostrovskaya, Pradeep Gokhale, and Vladimir Korobov). Two of them (Ostrovskaya and Gokhale) focus on the problems of murder and death, and the third one (Korobov) dwells on the methodology of Abhidharma. Vladimir Ivanov offers a new interpretation of the structure of Śāntarakṣita’s treatise “Tattva-saṃgraha” with Kamalaśīla’s “Pañjikā” commentary. Yangutov and Lepekhov explore the specificity of Buddhism reception in China, Tibet, Mongolia, and Russia. Nesterkin publishes for the first time B. Baradiin’s theses for Agvan Dordjiev’s lecture, which exemplifies the Buryat Buddhist Renovationists’ interpretation of Buddhism. Burmistrov analyzes the views of Indian historians of philosophy on the history of Buddhism, Volkova - the concepts of Buddhist ethics in contemporary analytical philosophy.
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Kapstein, Matthew T. "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 123–47. http://dx.doi.org/10.1017/s1358246114000083.

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AbstractIn accord with the theme of the present volume on ‘Philosophical Traditions’, it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about the twelfth century, and endured in some respects at least until the Mughal age, when the last thinker to be examined here, the Jain teacher Yaśovijaya, was active.
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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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Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
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Volkova, Vlada A. "The Problems of Free Will and Moral Responsibility in Buddhist Ethics." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 109–19. http://dx.doi.org/10.22363/2313-2302-2024-28-1-109-119.

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At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to.
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Terentyev, Andrey A. "Buddhism and War." Chelovek 33, no. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.

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Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha. Such studies, of course, were made both abroad and in Russia. The most important publications on this topic are cited in this article. However, all of them are built on the material of individual areas of Buddhism. In this work an attempt is made to reconsider the available data in order to clearly formulate the position or positions of Buddhism regarding murder and wars on the basis of its general principles and the relevant texts of both main trends of Buddhism — early (Theravada) and Mahayana. This seems to be important for an adequate understanding of the contradictory attitudes of the Buddhists of Russia towards this issue.
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Dissertations / Theses on the topic "Buddhist philosophy"

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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." Thesis, The University of Sydney, 2009. http://hdl.handle.net/2123/5400.

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This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.
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Saitanaporn, Phramonchai. "Buddhist deliverance a re-evaluation of the relationship between Samatha and Vipassanā /." Connect to full text, 2009. http://hdl.handle.net/2123/5400.

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Thesis (Ph. D.)--University of Sydney, 2009.
Title from title screen (viewed September 18, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Sciberras, Colette. "Buddhist philosophy and the ideals of environmentalism." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/535/.

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I examine the consistency between contemporary environmentalist ideals and Buddhist philosophy, focusing, first, on the problem of value in nature. I argue that the teachings found in the Pāli canon cannot easily be reconciled with a belief in the intrinsic value of life, whether human or otherwise. This is because all existence is regarded as inherently unsatisfactory, and all beings are seen as impermanent and insubstantial, while the ultimate spiritual goal is often viewed, in early Buddhism, as involving a deep renunciation of the world. Therefore, the discussion focuses mostly on the Mahāyāna vehicle, which, I suggest has better resources for environmentalism because enlightenment and the ordinary world are not conceived as antithetical. Still, many contemporary green ideas do not sit well with classical Mahāyāna doctrines. Mahāyāna philosophers coincide in equating ultimate reality with ‘emptiness,’ and propose knowledge of this reality as a final soteriological purpose. Emptiness is generally said to be ineffable, and to involve the negation of all views. An important question is how to reconcile environmentalism with the relinquishing of views. I consider several prevalent themes in environmentalism, including the philosophy of ‘Oneness,’ and other systems that are often compared with Buddhism, like process thought. Many of these turn out to have more in common with an extreme view that Buddhism seeks to avoid, namely, eternalism. I attempt to outline an environmental position that, like the doctrine of emptiness, traverses a Middle Path between eternalism and nihilism. I conclude by proposing that emptiness could be regarded as the source of value in nature, if it is seen in its more positive aspect, as ‘pliancy.’ This would imply that what Buddhist environmentalists should seek to protect is not any being in its current form, nor any static natural system, but the possibility of adaptation and further evolution.
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Konik, Adrian. "Buddhism and transgression : the appropriation of Buddhism in the contemporary West /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004178755.

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Fernandes, Karen M. "Transforming emotions : the practice of lojong in Tibetan Buddhism." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31105.

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This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.
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Farrington, Roger William. "The identity problem in Buddhist ethics : an examination of Buddhist and Parfitian conceptions of the subject." Thesis, Birkbeck (University of London), 2007. http://sas-space.sas.ac.uk/994/.

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The Buddhist tradition offers a reductionist view of the subject – the ‘weak’ view - which appears to undercut concern for the consequences of action. The doctrine of morally conditioned rebirth – that is, the perpetuation of a persistent individual through death - entails a ‘strong’ view. Each view has a bearing on morality, and each is problematic: the two seem incompatible. The notion of rebirth and the associated doctrine of karman are deeply connected with this. It is in this complex that I find what I call ‘the identity problem’. I give a general account of Buddhist ethics, placing it within the tradition of ‘virtue ethics’. I show the impact of the identity problem to be large but not total. I deal also with some related topics in Buddhist doctrine: anātman, the heterodox ‘Person school’ and the ‘two-truths’ notion. I consider the bearing of Parfit’s arguments for his version of reductionism on the problem’s solution. Their support for the ‘weak’ view is real but limited. When Parfit deals with the consequences of reductionism for morality, his conclusion is uncertain. When I consider these arguments on their merits, I find them largely unpersuasive. Parfit’s account of reasons for action, with some qualifications, is acceptable, and welcome in its vindication of disinterestedness. I consider how it stands with Buddhist ethics in this light and offer restatements of the doctrines of karman and rebirth. In the case of karman, I develop the idea of a guiding metaphor and suggest how it may be applied; in that of rebirth I draw on a broader Buddhist tradition of meditation practice and benvolence. This restatement leaves the ‘strong’ view more sustainable, and its compatibility with the ‘weak’ view less problematic for morality. I then present the Buddhist ethical scheme as largely intact, if with slightly diminished coercive force.
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Baugh, T. A. "The Buddhist dialectic : a philosophical investigation." Thesis, University of Kent, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315193.

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Tanabe, Juichiro. "Buddhist philosophy and the epistemological foundations of conflict resolution." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/4910.

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The aim of this research is to expand the framework of contemporary conflict resolution by constructing a complementary relationship between Western epistemologies and a Buddhist epistemology. Despite its evolution and development through self-reflexivity and self-critique, contemporary conflict resolution established upon Western epistemologies has confined the understanding of human mind to social/cultural orientations and left a comprehensive and qualitative analysis of the potential of individual human mind underdeveloped. Buddhist epistemology, the central theme of which is to address human suffering that is mainly psychological and subjective, makes a critical analysis of human subjectivity in terms of how it can be become a root cause of suffering including conflict and how it can be addressed by gaining an insight into the social/cultural construction of human subjectivity. The argument of the thesis is that when a socially/culturally-oriented view of human mind and a deeper and more profound view of human mind are combined together, we can engage in a qualitatively richer and deeper analysis of the psychological and subjective dynamics of conflict resolution.
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Watson, Gay. "A Buddhist inspiration for a contemporary psychotherapy." Thesis, SOAS, University of London, 1996. http://eprints.soas.ac.uk/29539/.

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It is almost exactly one hundred years since the popular and not merely academic dissemination of Buddhism in the West began. During this time a dialogue has grown up between Buddhism and the Western discipline of psychotherapy. It is the contention of this work that Buddhist philosophy and praxis have much to offer a contemporary psychotherapy. Firstly, in general, for its long history of the experiential exploration of mind and for the practices of cultivation based thereon, and secondly, more specifically, for the relevance and resonance of specific Buddhist doctrines to contemporary problematics. Thus, this work attempts, on the basis of a three-way conversation between Buddhism, psychotherapy and various themes from contemporary discourse, to suggest a psychotherapy that may be helpful and relevant to the current horizons of thought and contemporary psychopathologies which are substantially different from those prevalent at the time of psychotherapy's early years. It is set out according to the traditional Tibetan Buddhist plan of Ground, Path and Fruition. "Ground" presents first a brief consideration of Western psychotherapies, followed by an introduction to Buddhist views with particular reference to those doctrines considered of most relevance to psychotherapy. This is followed by consideration of ideas of the subject or self in Buddhism and in contemporary discourse. "Path" reviews the two major branches of the Buddhist way, ethics and meditation, in the context of psychotherapy. "Fruition" compares and contrasts the goals of Buddhism and psychotherapy, suggesting that they may be similar in quality, the quality being that of liberation, but different in the quantity or extent of the liberation desired. Subsequently this section explores the implications of the Buddhist view in the light of contemporary discourse, and in the context of experience. Again according to a traditional pattern this is presented in terms of the dimensions of Body, Speech and Mind. Finally in the light of the foregoing some suggestions are made as to the possible general features of a contemporary Buddhist inspired psychotherapy. An appendix describes the individual details of two existing Buddhist based trainings for psychotherapists.
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Pham, Van Minh, University of Western Sydney, of Arts Education and Social Sciences College, and School of Social Ecology and Lifelong Learning. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966." THESIS_CAESS_SELL_Pham_V.xml, 2001. http://handle.uws.edu.au:8081/1959.7/382.

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This thesis examines the political activism of Vietnamese Engaged Buddhism in the 1960s, particularly the Struggle Movement for social justice and democracy of 1963 and the Peace Movement of 1966. It explores the Buddhist leaders' motives and their political means to deal with Saigon military government and senior advisors to the White House. The thesis sets out to prove that socially and politically Engaged Buddhism is inherent in the Buddhist tradition and not alien to Buddha's teachings. It also proves that Vietnamese Buddhism has always been engaged since the dawn of Vietnamese history. The Buddhism Peace Movement is assessed in accordance with Buddhist principles such as non-violence and non-attachment to temporal power. Except a few minor incidents, it was found that the Buddhist leaders strictly adhered to the non-violent principle and Vietnamese Engaged Buddhism could have provided a political alternative, the Politics of Enlightenment, which could avert the unnecessary destruction of the Vietnam War
Master of Science (Hons) Social Ecology
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Books on the topic "Buddhist philosophy"

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International Conference on "the State of Buddhism, Buddhists and Buddhist Studies in India and Abroad" (2009 Banaras Hindu Univeersity). Buddhism, Buddhists, and Buddhist studies. Delhi: Buddhist World Press, 2012.

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Emmanuel, Steven M., ed. Buddhist Philosophy. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.

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William, Edelglass, and Garfield Jay L. 1955-, eds. Buddhist philosophy: Essential readings. New York: Oxford University Press, 2008.

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Visva-Bharati. Department of Indo-Tibetan Studies, ed. Buddhist doctrine and philosophy. Santiniketan: Department of Indo-Tibetan Studies, Visva-Bharati in association with Buddhist World Press, Delhi, 2018.

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Altansukh.R and Ariunzul.B, ed. Mongolian Buddhist Philosophy: Antology. Ulaanbaatar, Mongolia: MAS, 2011.

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Altansukh.R and Ariunzul.B, ed. Mongolian Buddhist Philosophy: Antology. Ulaanbaatar, Mongolia: MAS, 2011.

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Panaioti, Antoine. Nietzsche and Buddhist philosophy. Cambridge: Cambridge University Press, 2012.

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Andhra University. Dept. of Philosophy., ed. Facets of Buddhist philosophy: Theravada and Mahayana. Visakhapatnam: Dept. of Philosophy & Religious Studies, Andhra Univ., 2003.

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Pereira, Ananda. Letters & essays. [Colombo: s.n., 1997.

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Laumakis, Stephen J. An introduction to Buddhist philosophy. Cambridge: Cambridge University Press, 2008.

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Book chapters on the topic "Buddhist philosophy"

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Yusa, Michiko. "Contemporary Buddhist Philosophy." In A Companion to World Philosophies, 564–72. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164566.ch44.

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Chadha, Monima. "Indian Buddhist philosophy." In The Routledge Handbook of Philosophy of Memory, 416–27. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315687315-34.

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Cheng, Chung-Ying. "Chinese Buddhist philosophy." In The Routledge Handbook of Philosophy of Memory, 428–38. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315687315-35.

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Emmanuel, Steven M. "Editor's Introduction." In Buddhist Philosophy, 1–9. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch0.

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Gowans, Christopher W. "Buddhist Philosophy as a Way of Life." In Buddhist Philosophy, 11–28. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch1.

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McCarthy, Erin A. "Embodying Change." In Buddhist Philosophy, 189–203. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch10.

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Cummiskey, David. "Buddhist Modernism and Kant on Enlightenment." In Buddhist Philosophy, 205–20. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch11.

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Powers, John. "Compassion and Rebirth." In Buddhist Philosophy, 221–37. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch12.

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Duckworth, Douglas. "The Other Side of Realism." In Buddhist Philosophy, 29–43. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch2.

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Holder, John J. "Emergentist Naturalism in Early Buddhism and Deweyan Pragmatism." In Buddhist Philosophy, 45–62. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch3.

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Conference papers on the topic "Buddhist philosophy"

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Minh Hang, Nguyen Thi. "Buddhist Non-Attachment Philosophy And Psychological Well-Being In Vietnamese Buddhists." In 5th icCSBs 2017 The Annual International Conference on Cognitive - Social and Behavioural Sciences. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.01.02.14.

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Gershenson, Carlos. "On the Scales of Selves: Information, Life, and Buddhist Philosophy." In The 2021 Conference on Artificial Life. Cambridge, MA: MIT Press, 2021. http://dx.doi.org/10.1162/isal_a_00402.

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"From Commentary to Philosophy, or Lectio and Disputatio in Indian Buddhist Commentarial Literature." In Visions of Community. Vienna: Austrian Academy of Sciences Press, 2018. http://dx.doi.org/10.1553/0x0038c0e8.

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Magsarjav, Gantuya. "THE STUDY OF BUDDHIST PHILOSOPHY IN RELIGIOUS DATSANS AND MODERN SCIENTIFIC INSTITUTIONS OF MONGOLIA." In Международная научная конференция "Мир Центральной Азии-V", посвященная 100-летию Института монголоведения,буддологии и тибетологии Сибирского отделения Российской академии наук. Новосибирск: Сибирское отделение РАН, 2022. http://dx.doi.org/10.53954/9785604788981_515.

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Wu, Xiaoli, and Miaohong Cheng. "Computer-aided Research on Buddhist Philosophy Estimation Based on Subconscious Data Collection and Mining." In 2022 4th International Conference on Smart Systems and Inventive Technology (ICSSIT). IEEE, 2022. http://dx.doi.org/10.1109/icssit53264.2022.9716573.

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Anping, Gong. "THE CONCEPTS OF “ANAGAMA BUDDHA” AND “CLAY MACHINE GUN” IN THE NOVEL «CHAPAEV AND VOID» BY V. PELEVIN IN THE VIEW OF ZEN BUDDHISM." In VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3718.rus_lit_20-21/169-171.

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The philosophy of Zen Buddhism occupies a very important place in V. Pelevin’s prose. The novel «Chapaev and Void» is a Zen novel that tells the story of the enlightenment process of Peter the Void. Chapaev plays the role of a Zen master, imitating or creating koans to inspire Peter the Void. The original meaning of the word “koan” is a judicial document of the ancient Chinese government. Later, the term “koan” was borrowed from Zen Buddhism, and its content is usually a story about a Zen master, a dialogue between the master and his students, questions and hints from the master. The story of “Anagama Buddha” and the “clay machine gun” is the last koan of the novel. At the same time, Chapaev is the reincarnation of Anagama Buddha, whose pinky is a clay machine gun with the power to turn everything into nothingness. The article discusses the sources of the concepts of “Buddha Anagama” and “clay machine gun” and the role of the koan, composed of these concepts, in the implementation of the ideas of Zen Buddhism in the novel. There is no ideal prototype of Anagama; the clay machine gun is the sarira of Buddha Anagama, which is the result of Buddhist practice. The koan «Buddha Anagama and the Clay Machine Gun» was not only narrated, but also realized by Chapaev, which confirms Pelevin’s appeal to Zen Buddhism at different levels of the novel’s structure organization.
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Voytishek, E. E., A. V. Zinchenko, and Yao Song. "“Ten virtues of incense” in Buddhist Tradition of China and Japan." In IV Международный научный форум "Наследие". SB RAS, 2023. http://dx.doi.org/10.25205/978-5-6049863-7-0-10-30.

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This article is based on the text known as “Ten Virtues of Incense” (香十德 Xiang shí de) written during the Song dynasty (960–1279). In this text, the fundamental functions of incense, manifesting in everyday life and Buddhist ceremonies, are listed in a metaphorical form. This short text, consisting only of 40 Chinese characters, over time, has become one of the fundamental works of traditional Chinese and Japanese culture, exerting its influence on the Chan and Zen practices of Buddhist masters, as well as on the arts of tea and incense. The question of authorship adds extra intrigue to the phenomenon of this text’s diffusion within East Asian culture: its creation is attributed to the Chinese poet Huang Tingjian (黃庭堅, 1045–1105) as well as to the Japanese Zen master Ikkyū Sōjun (一休宗純, 1394– 1484), and their fellow disciples who played a significant role in the development of tea and olfactory practices, poetry, calligraphy, and painting. Their artworks should also be considered within the context of the Chan/Zen religious philosophy and the Buddhist artistic tradition of the Five Mountains.
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Phuong, Le Thi Hong, Mai K. Da, and Sergei Nizhnikov. "Specificity of Buddhist Morality within the Framework of Vietnamese Culture." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.008.

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Doctor, Thomas, Elizaveta Solomonova, Bill Duane, and Olaf Witkowski. "Can Being Aware of the Illusion of Self Augment an Agent's Affordances: Integrating Buddhist Philosophy, Cognitive Science, and Artificial Life." In The 2021 Conference on Artificial Life. Cambridge, MA: MIT Press, 2021. http://dx.doi.org/10.1162/isal_a_00465.

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Dobri, Mirona Letitia, Alina-Ioana Voinea, Constantin Marcu, Eva Maria Elkan, Ionuț-Dragoș Rădulescu, and Petronela Nechita. "MINDFULNESS: A PSYCHOTHERAPEUTIC METHOD OF ACCEPTANCE AND CENTERING OF THE MENTAL FRAMEWORK." In The European Conference of Psychiatry and Mental Health "Galatia". Archiv Euromedica, 2023. http://dx.doi.org/10.35630/2022/12/psy.ro.29.

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Mindfulness as a term comes from Buddhist traditions, translating as awareness, concentration or remembrance. Western neuroscientists define mindfulness practices as a combination of emotional and attentional training regimes that help cultivate physical and psychological well-being and improve emotional regulation while noting neurobiological changes in the brain. The formal introduction of oriental ways of thinking into western philosophy, psychology and medicine happened decades ago, generating a large spectrum of discussions and scientific works concerning the therapeutic applications of mindfulness practice. Basing our presentation on a thorough study of scientific papers, we propose a synthesis of the theoretical aspects related to mindfulness and a new perspective regarding its applications in clinical psychiatric care. The modern occidental approaches of the practice are adapted into methods used in cognitive therapy based on mindfulness. The benefits of formal practice proven from the neurological perspective are the result of a less reactive autonomic nervous system. Regulation of attention, body awareness, regulation of emotions, increased capacity of adaptation is just a few of the mechanisms involved. Therefore, it is integrated into western psychotherapy as an adjunctive or alternative method of treatment for several psychiatric disorders among which are depression, anxiety, substance use, smoking cessation, insomnia. In conclusion, mindfulness has shown to have great promise in clinical application, and the hope is to be used in the future with the purpose of improving mental and physical wellbeing and quality of life.
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