Relevant bibliographies by topics / Buddhist philosophy. Meditation

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

Academic literature on the topic 'Buddhist philosophy. Meditation'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Buddhist philosophy. Meditation"

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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.

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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich materia
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.

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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the late
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Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.

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AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to
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Lapatin, Vadim Al'bertovich. "Phenomenological reduction of E. Husserl through the prism of Buddhist meditation." Философская мысль, no. 3 (March 2021): 81–93. http://dx.doi.org/10.25136/2409-8728.2021.3.33324.

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The subject of this research is the method of phenomenological reduction developed by E. Husserl. The article examines the difficulties faced by this method, as well as observes the reception of Husserl’s ideas by the adherents of phenomenology in the XX century. It is substantiated that the phenomenological reduction is unrealizable by theoretical means due to impossibility to comply in the with the initial requirements of directness and non-prerequisiteness in the verbal expression. At the same time, the author proves that the phenomenological reduction could be implemented as a pr
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Vaidya, Anand Jayprakash. "Is it Permissible to Teach Buddhist Mindfulness Meditation in a Critical Thinking Course?" Informal Logic 40, no. 4 (2020): 545–86. http://dx.doi.org/10.22329/il.v40i4.6311.

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Abstract: In this essay I set out the case for why mindfulness meditation should be included in critical thinking education, especially with respect to educating people about how to argue with one another. In 1, I introduce to distinct mind sets, the critical mind and the meditative mind, and show that they are in apparent tension with one another. Then by examining the Delphi Report on Critical Thinking I show how they are not in tension. I close 1 by examining some recent work by Mark Battersby and Jeffery Maynes on expanding out critical thinking education to be inclusive of cognitive scien
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Sharma, Netra Prasad. "Meditation Tourism, Buddhist Philosophy in Practice: A Case Study of Lumbini, Nepal." Gaze: Journal of Tourism and Hospitality 11, no. 1 (2020): 37–59. http://dx.doi.org/10.3126/gaze.v11i1.26615.

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The dimensions of travelling and tourism have become manifold in recent decades. People love to travel with various purposes. Religious tourism, yoga tourism, peace tourism and spiritual tourism are some dimensions. Lumbini can be a best destination for meditation tourism, which could be much rewarding for individual, social and national development. The travelers and stakeholders have yet to be aware of this aspect. In Buddhism, Lumbini is a best destination for meditation tour. Exploring the importance of travelling Lumbini for meditation is the main objective of this article. Tourists and p
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Nordstrom, Lou, Roderick S. Bucknell, and Martin Stuart-Fox. "The Twilight Language: Explorations in Buddhist Meditation and Symbolism." Philosophy East and West 39, no. 1 (1989): 104. http://dx.doi.org/10.2307/1398888.

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KUAN, TSE-FU. "CLARIFICATION ON FEELINGS IN BUDDHIST DHYĀNA/JHĀNA MEDITATION." Journal of Indian Philosophy 33, no. 3 (2005): 285–319. http://dx.doi.org/10.1007/s10781-004-7378-6.

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Lee, Pil-Won. "A Proposal on Applying Buddhist Philosophy and Meditation to Humanities Therapy." BUL GYO HAK BO 77 (December 31, 2016): 359. http://dx.doi.org/10.18587/bh.2016.12.77.359.

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Jackson, Roger R., and Paul J. Griffiths. "On Being Mindless: Buddhist Meditation and the Mind-Body Problem." Philosophy East and West 38, no. 4 (1988): 443. http://dx.doi.org/10.2307/1399125.

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Dissertations / Theses on the topic "Buddhist philosophy. Meditation"

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

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Doctor of Philosophy(PhD)<br>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
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Cheung, Kin. "Meditation and Neural Connections: Changing Sense(s) of Self in East Asian Buddhist and Neuroscientific Descriptions." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/425864.

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Religion<br>Ph.D.<br>Since its inception in the 1960s, the scientific research of Buddhist-based meditation practices have grown exponentially with hundreds of new studies every year in the past decade. Some researchers are using Buddhist teachings, such as not-self, as an explanation for the causal mechanism of meditation’s effectiveness, for conditions such as stress, anxiety, and depression. However, there has been little response from Buddhist studies scholars to these proposed mechanisms in the growing discourse surrounding the engagement of ‘Buddhism’ and ‘Science.’ I argue that the mech
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Pacheco, Katie. "The Buddhist Coleridge: Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/937.

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The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem th
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Shonk, Gregory J. "Vision and Presence: Seeing the Buddha in the Early Buddhist and Pure Land Traditions." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338148835.

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Ciuca, Diana M. "Reducing Subjectivity: Meditation and Implicit Bias." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.

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Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing me
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Rogers, Carl Stanley. "The conceptual background to a Tibetan Buddhist meditational text of the Sa. Skya tradition : Ngor.chen dKon.mchog Lhun.grub's 'sNang.gsum mDzes.par Byed pa'i rGyan'." Thesis, Lancaster University, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385641.

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Chen, Ching-yu. "La figure de l’espace dans le bouddhisme zen d’Henri Michaux." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100165.

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Si l’ineffable est tenu pour le paradoxe emblématique dans la secte zen de la religion bouddhique, il semble que le rétrécissement du langage se manifeste dans la mesure de l’interprétation de buddhadhātu (la bouddheité ; nature de bouddha). Il est donc évident que le zen admet à la fois une lacune de langage et une sorte de mouvement permanent de phénomène entraînant ainsi, selon le terme sanskrit du bouddhisme, un sentiment de śūnyatā (la vacuité). Cette absence de la substance permanente ou ce désir d’échapper à la réalité physique nous permettrait de l’associer naturellement non seulement
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Jane, Sarah. "Fluid Experience." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1353468701.

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Books on the topic "Buddhist philosophy. Meditation"

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Banerjee, Rahul. Abhidhamma principles in the theory and practice of meditation. Maha Bodhi Book Agency, 2012.

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The brightened mind: A simple guide to Buddhist meditation. Quest Books/Theosophical Pub. House, 2011.

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1357-1419, Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, ed. The bridge of quiescence: Experiencing Tibetan Buddhist meditation. Open Court, 1998.

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1910-, Rab-gsal-zla-ba Dis-mgo Mkhyen-brtse, ed. The heart treasure of the enlightened ones: The practice of view, meditation, and action : a discourse virtuous in the beginning, middle, and the end. Shambhala Publications, 1992.

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M, Callahan Elizabeth, ed. The treasury of knowledge: Book six, part three, frameworks of Buddhist philosophy, a systematic presentation of the cause-based philosophical vehicles. Snow Lion Publication, 2007.

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Understanding the mind: Lorig, an explanation of the nature and functions of the mind. Tharpa Publications, 1993.

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Understanding the mind: Lorig, an explanation of the nature and functions of the mind. 2nd ed. Tharpa Publications, 1997.

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Dagvadorzh, D. Bi︠a︡salgakh érdmiĭn déédsiĭn bodrol, bi︠a︡salgal: Ikh khȯlgȯniĭ bi︠a︡salgakhuiĭn mȯriĭn sudalgaa. Mongol Ulsyn Shinzhlėkh Ukhaan, Tekhnologiĭn Ikh Surguulʹ, 2005.

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editor, Vaughn Marcy, ed. Awakening the luminous mind: Tibetan meditation for inner peace and joy. Hay House, 2012.

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Nyanaponika. The heart of Buddhist meditation: Satipaṭṭhāna : a handbook of mental training based on the Buddha's way of mindfulness, with an anthology of relevant texts translated from the Pali and Sanskrit. Buddhist Publication Society, 1996.

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Book chapters on the topic "Buddhist philosophy. Meditation"

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Goodman, Charles. "Buddhist Meditation." In A Companion to Buddhist Philosophy. John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch36.

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Tillemans, Tom J. F. "Yogic Perception, Meditation, and Enlightenment." In A Companion to Buddhist Philosophy. John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch18.

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Dutta, Deepti. "Enlightenment and its Attainment." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199824414.

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Enlightenment is the value par excellence in all Indian philosophical systems except Carvaka. This paper attempts to elucidate some moral and esoteric aspects of enlightenment in the context of Samkhya-Yoga and Buddhism. Analysis of moral aspects of Samkhya-Yoga and Buddhist concepts necessarily refers to various steps and stages of Enlightenment and their affinity. That Yama (the first step of eightfold Yoga of Patanjali comprising Truth, Non-Violence, etc.) is accepted by Jainas, Buddhists and Vedantins irrespective of their creed, is universally agreed upon. Here an analysis is given as to the details of the cultivation of these virtues and the meeting point of the Samkhya-Yogi and the Buddhist Sadhaka. Consideration of ontological and spiritual aspects of Enlightenment also reveals some interesting analogies. In treading the path of Vipassana meditation (of the truth), the Buddhist develops Nirveda (non-attachment) and the Yogi, by unfaltering habitual concentration on the true nature of the matter and spirit, attains supreme detachment (Parama Vasikara) and contrives an effective tool to develop insight at the experiential level.
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Hickey, Wakoh Shannon. "Mind Cure and Meditation at Greenacre and Beyond." In Mind Cure. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0004.

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This chapter examines the practices of Buddhist meditation and Raja yoga in New Thought. Leaders of New Thought were first exposed to Buddhism and Vedanta philosophy through the publications of European Orientalists and the Theosophical Society and, later, though personal contacts with Asian Buddhist and Hindu missionaries. In addition to D. T. Suzuki, who helped to spark American interest in Japanese Zen, other important early missionaries were Anagarika Dharmapāla, a Sri Lankan Buddhist and Theosophist, and Swami Vivekenanda, an Indian monk of the Ramakrishna Order who launched the Vedanta Society in North America. New Thought leaders, Theosophists, and Asian missionaries met in person at the 1893 World’s Parliament of Religions and continued to develop relationships for more than a decade, particularly at the Greenacre conferences in Eliot, Maine. This chapter reveals the transnational nature of New Thought, which is typically considered to be an American metaphysical religious movement.
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Bommarito, Nicolas. "Relics and Veneration." In Seeing Clearly. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887506.003.0020.

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This chapter addresses the role of relics and veneration in Buddhism. Words like “relic” and “veneration” can often feel too religious and too supernatural. For many with a modern outlook, practices involving the veneration of relics can seem archaic and irrelevant. As a result, they are too often overshadowed by philosophy and meditation in many contemporary discussions of Buddhism. Nevertheless, these practices can not only be deeply meaningful and transformative but are among the most widespread and popular in the Buddhist world today. Indeed, for the vast majority of practicing Buddhists in the world, the veneration of relics and important places is absolutely central to what Buddhism means to them. Most generally, these practices are ways of expressing respect and admiration, but they also bring about changes in one's outlook. They typically involve an especially important object or place, and there are, as one might expect, many variations. Since they often involve magical or supernatural elements, they are sometimes ignored or downplayed in modern forms of Buddhism. They are, however, important in the Buddhist world and offer important lessons, even for those who do not accept the supernatural aspects.
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Varela, Francisco J., Evan Thompson, and Eleanor Rosch. "What Do We Mean “Human Experience”?" In The Embodied Mind. The MIT Press, 2017. http://dx.doi.org/10.7551/mitpress/9780262529365.003.0002.

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This chapter examines human experience. It is necessary to have a disciplined perspective on human experience that can enlarge the domain of cognitive science to include direct experience. Such a perspective already exists in the form of mindfulness/awareness meditation. Mindfulness/awareness practice, phenomenological philosophy, and science are human activities; each is an expression of human embodiment. The chapter then looks at the Buddhist method of examining experience called mindfulness meditation. Mindfulness/awareness meditation can provide a natural bridge between cognitive science and human experience. Particularly impressive is the convergence among some of the main themes of Buddhist doctrine, phenomenology, and cognitive science—themes concerning the self and the relation between subject and object.
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Duckworth, Douglas S. "Between Construction and Immediacy." In Tibetan Buddhist Philosophy of Mind and Nature. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190883959.003.0002.

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This chapter begins with a discussion of emptiness and introduces two broad streams of interpretation of the import of negation. The “enframed” interpretation emphasizes the value of language and thought in the discovery of ultimate truth, while the “unenframed” interpretation emphasizes the way that language and thought impede this discovery. Both interpretations claim to represent the view of Madhyamaka, the middle way between the extremes of essentialism and nihilism. The Geluk tradition of Madhyamaka emphasizes the interpretation of emptiness as an absence of true existence, yet its meaning is also participatory and performative, since the meaning of emptiness is to be cultivated through meditation. In Mind-Only and Yogācāra-inflected traditions like the Kagyü and Nyingma, the experiential or phenomenological dimension of emptiness is emphasized, whereby emptiness is inclusive of a participatory (or cognitive) orientation and is not typically framed as an object or solely the (object-ive) nature of things.
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Iris Miriam Anders, Anne. "Psychological and Societal Implications of Projecting the Shadow on the Feminine in Tibetan Buddhist Contexts." In Psychosomatic Medicine. IntechOpen, 2020. http://dx.doi.org/10.5772/intechopen.93297.

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Idealizing and medicalizing of methods ascribed to Buddhism has led to individualizing their structural and societal challenges. Although the long-undervalued need for introspection may get addressed, people are now caught under the cloak of spirituality hoping for quick enlightenment or a panacea solving mental diseases. Thus, at this point, the impact of decontextualizing concepts, unreflectively copying feudal structures into Tibetan Buddhist seminar- and meditation-centers, as well as of lacking knowledge required for the gradual application-oriented learning processes taught in traditional Buddhist philosophy have become clear. This shows in recent testimony of economical, psychological, and physical abuse in international Tibetan Buddhist organizations. The violence against individuals and man-made trauma in such contexts need to get analyzed before the background of neologisms, that is concepts allowing for arbitrariness and violence in the name of spirituality, as well as of the sophisticated systems of rationalizing damage and silencing trauma and victims. Furthermore, though those in the ‘inner circles’ run the risk of traumatization and of being held accountable, it is women who are at higher risk, particularly those who engage in secret relationships. Thus, in terms of treatment, the collectively projecting the shadow on the feminine, leading to an attitude of exploitation and control against women, requires consideration.
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Kamperis, Aya. "The No-Self of Zen/Gen." In Handbook of Research on Clinical Applications of Meditation and Mindfulness-Based Interventions in Mental Health. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8682-2.ch016.

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The Buddhist practice of mindfulness has enjoyed a tremendous surge in popularity in the last few decades, both in the popular press and in the psychotherapy literature. However, the philosophy and practice of mindfulness has often been erroneously equated with quietism or a withdrawal from the world of action, misconceived as a practice of sterile, self-absorbed contemplation. On the contrary, the core Buddhist conception of existential freedom lies in the belief of doing over thinking, and intersubjectivity over introspection. Moreover, the cultural differences in how one conceives oneself, particularly in relation to others around, prove to be a critical factor in determining the efficacy of various clinical techniques including mindfulness practice. The chapter explores the interpersonal dimensions of mindfulness philosophy and practice, and the implications of such paradigms to question whether the current methods of intervention and training based on internality are sufficient for the clinical application.
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McCormick, Melissa. "Murasaki’s “Mind Ground”." In Murasaki Shikibu's The Tale of Genji. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190654979.003.0009.

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Over the course of its reception history, The Tale of Genji was viewed by many readers and commentators as a Buddhist text relevant to issues of morality and ethics, but also metaphysical questions about the nature of truth, perception of the phenomenal world, and the phenomenal world’s relationship to language. Numerous Genji commentaries promoted the idea that the Tendai Buddhist notion of nonduality formed an underlying structural component of the tale. Writers based this idea on the belief that the Genji’s author, Murasaki Shikibu, had mastered a system of meditation put forth in The Great Calming and Contemplation (Ch. Mohe zhiguan, J. Makashikan) by the sixth-century founder of Tien-t’ai in China, Zhiyi (538–597). This essay examines the commentaries as well as a group of paintings produced alongside them as crucial evidence for the existence of a nascent philosophical theory of the novel. Taking seriously the ideas of historical readers who attempted to understand Genji holistically through the lens of Tendai philosophy may bring us closer to the intellectual foundations of the tale than previously imagined, adding another dimension to our understanding of the relationship between Buddhist philosophy and literature.
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