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Journal articles on the topic 'Oriental philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Board, Editorial. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 1 (January 1, 2011): 0. http://dx.doi.org/10.15388/aov.2011.1092.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2012:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• East and West• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Orientalia Suecana• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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2

Vilnensis, Acta Orientalia. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 2 (January 1, 2011): 132. http://dx.doi.org/10.15388/aov.2011.1.3927.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2014:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Pacific World: Journal of the Institute of Buddhist Studies• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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3

Sawai, Makoto. "From Mysticism to Philosophy: Toshihiko Izutsu and Sufism." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 112–21. http://dx.doi.org/10.32739/ustad.2022.2.31.

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In Islamic studies, Toshihiko Izutsu is well known as a scholar of the Qur’an and Sufism, thanks to his published works in English. As to his image in Japan, however, he is known as a thinker of Oriental philosophy. After his return from Iran to Japan, he published several publications on Oriental philosophy in Japanese. As such, his final achievement, which was his Oriental philosophy, was veiled from readers who do not know Japanese, while his detailed study on Islamic studies is not known by Japanese readers. In structuring his Oriental philosophy, he refers mainly to Ibn ‘Arabī’s philosophy known as waḥdat al-wujūd. Before publishing his work in English, he had already considered Ibn ‘Arabī and mysticism in his Japanese work in which he emphasizes the essential role of experience in understanding mysticism. Based on the theoretical development from mysticism to mystical philosophy, Izutsu delineates the theoretical development from Sufism to Islamic philosophy. In studying Ibn ‘Arabī’s philosophy, waḥdat al-wujūd or ‘Unity of Existence’, Izutsu uses Islamic philosophy as the framework for his Oriental philosophy.

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4

Jo, Min hwan. "Oriental Philosophy on the Sea." KOREA SOCIETY FOR SCIENCE OF EASTERN ART 49 (November 30, 2020): 5–36. http://dx.doi.org/10.19078/ea.2020.49.1.

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5

Wu, Kuang-ming, and John M. Koller. "Oriental Philosophies." Philosophy East and West 36, no. 3 (July 1986): 299. http://dx.doi.org/10.2307/1398782.

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6

Aavani, Gholamreza. "Rethinking Philosophy in an Oriental Way." Philosophy, Culture, and Traditions 5 (2008): 137–42. http://dx.doi.org/10.5840/pct2008/2009512.

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7

Brenner, Joseph E. "Book Review: Jannel, R. Yamauchi Tokuryū (1890–1982): Philosophie Occidentale et Pensée Bouddhique; Éditions Kimé: Paris, France, 2023; ISBN: 978-2-38072-114-0." Philosophies 9, no. 1 (February 12, 2024): 24. http://dx.doi.org/10.3390/philosophies9010024.

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A recent book by Romaric Jannel on the work of the 20th Century Japanese philosopher Yamauchi Tokuryū is reviewed as a prolegomenon in this journal to more detailed studies of Oriental philosophy. Emphasis is placed on the similarities and overlaps of Eastern and Western thought.

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8

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An essay on the history and hermeneutics of Naṣīḥat Al-mulūk by Ghazālī, Abu Hamid Muḥammad ibn Muḥammad Al-tūsī: hermeneutic code." Servis Plus 9, no. 4 (December 1, 2015): 55–68. http://dx.doi.org/10.12737/14574.

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Abstract: A hermeneutic analysis of the Oriental Philosophers’ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of six parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī, devoted to the analysis of the notion of “fairness” in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gérard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at the universities and colleges.

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9

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An Essay on the History and Hermeneutics of Naṣīḥat al-Mulūk by Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī: history and methodology." Servis Plus 8, no. 3 (September 1, 2014): 56–68. http://dx.doi.org/10.12737/5539.

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A hermeneutic analysis of the Oriental Philosophers’ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son, Salavat, a student of Arabic Philosophy. The paper consists of six parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī, devoted to the analysis of the notion of «fairness» in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gérard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at the universities and colleges.

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10

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "Historical-hermeneutic essay on the philosophy of Falstaff in "Prince's mirror" (admonitions to the rulers) Abu Hamid Muhammad al-Ghazali al-Tusi: proaritmicski code." Servis Plus 9, no. 2 (June 15, 2015): 81–90. http://dx.doi.org/10.12737/11315.

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A hermeneutic analysis of the Oriental Philosophers´ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of four parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazall, Abu Hamid Muhammad Ibn Muhammad Al-TusI, devoted to the analysis of the notion of "fairness" in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gerard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at universities and colleges.

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11

Jurado Pérez, Francisco José. "Representaciones nihilistas del pensamiento de Nagarjuna." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 27 (November 24, 2016): 205. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2017271251.

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El artículo se configura a través del análisis de los los vínculos entre el pensador budista Nagarjuna y representaciones discursivas nihilistas para poner de manifiesto el modo en el que estas relaciones analógicas constituyen una construcción de sentido para la comprensión del pensamiento oriental desde occidente.The aim of this paper is to show links between the Buddhist philosopher Nagarjuna and discursive representations of nihilism to highlight the mode in which these analog relations are a way to understand the oriental philosophy from the occidental society.

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12

Du, Yihui, Lili Peng, Zijing Zhang, and Yi Li. "Application practice of Oriental design strategy in interior space design." E3S Web of Conferences 276 (2021): 02002. http://dx.doi.org/10.1051/e3sconf/202127602002.

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Oriental design is based on Oriental cultural tradition and philosophy. After merging with the essence of modern design, it has gained new vitality and constantly meets the spiritual and material needs of modern people. This paper mainly summarizes the design strategies from three aspects: element minimalism, light and shadow inheritance and meditation practice. Combined with the team practice case analysis, this paper hopes to provide help for other designers’ localization design thinking. It is hoped that designers can establish cultural confidence based on their understanding of Oriental culture and philosophy, and naturally integrate Oriental Spirit into future design.

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13

Yi, Hye Gyung. "Oriental Philosophy as Oriental Studies : Characteristics of The Essential of Oriental Ethics(1916) by HATTORI Unokichi." Journal of Japanese Thought 45 (December 31, 2023): 39–67. http://dx.doi.org/10.30615/kajt.2023.45.2.

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14

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An essay on the history and hermeneutics of Naṣīḥat al-Mulūk BY Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī: the symbolic and cultural code." Servis Plus 10, no. 1 (February 26, 2016): 89–100. http://dx.doi.org/10.12737/17487.

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A symbolic and cultural analysis of the Oriental Philosophers’ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of six parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī, devoted to the analysis of the notion of “fairness” in the doings of a ruler. The symbolic and cultural analysis of the work was performed based on the methodology propounded by Roland Gérard Barthes – a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at the universities and colleges.

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15

Ferrer Mora, Hang. "No-dualidad en las sabidurías orientales." ENDOXA, no. 45 (June 8, 2020): 199. http://dx.doi.org/10.5944/endoxa.45.2020.23179.

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El presente artículo se centra en el concepto de no-dualidad en las sabidurías orientales. En primer lugar, se expondrán y comentarán sus definiciones y su relevancia en el pensamiento y la filosofía oriental. Tras analizar los diferentes significados de no-dualidad propuestos por Loy, se trazará su origen en el taoísmo, budismo, zen, hinduismo y vedanta advaita. Además, se examinarán los principales textos de las sabidurías orientales mencionadas anteriormente para encontrar posibles afirmaciones no-duales.

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16

Gare, Arran E. "Understanding Oriental Cultures." Philosophy East and West 45, no. 3 (July 1995): 309. http://dx.doi.org/10.2307/1399392.

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17

Gutas, Dimitri. "Avicenna's Eastern (“Oriental”) Philosophy: Nature, Contents, Transmission." Arabic Sciences and Philosophy 10, no. 2 (September 2000): 159–80. http://dx.doi.org/10.1017/s0957423900000072.

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The purpose of the article is to present further information about Avicenna's work on Eastern philosophy, supplementing what was written in the author's Avicenna and the Aristotelian Tradition (Leiden, 1988), pp. 115-30. In view of the prevalent but unfounded notions among some students of Avicenna that the Eastern philosophy is mystical or illuminationist, an initial section traces the history of the development of these tendentious ideas first to Ibn T[dotu]ufayl and then to the followers of his interpretation in the West in the nineteenth and twentieth centuries. Further sections discuss the title of the book, list its contents insofar as they can be reconstructed from Avicenna's statements and the extant portions, and provide additional information about its manuscripts and transmission. The style of the work is then analyzed and compared with that of the šifā' in order to verify Avicenna's claim in the Preface to the latter work that the difference between the two was merely stylistic. A final section gives a table of concordance between the contents of the extant part on physics and the corresponding sections in the šifā', establishing the direct relationship and verbal congruity between the two works.

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18

Marks, Joel. "Integrating Oriental Philosophy into the Introductory Curriculum." Teaching Philosophy 12, no. 3 (1989): 221–33. http://dx.doi.org/10.5840/teachphil198912385.

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19

Khayridinov, Abboshon. "The role of eastern philosophy in building immunity against the attack of western popular culture." Общество и инновации 3, no. 4 (September 20, 2022): 29–34. http://dx.doi.org/10.47689/2181-1415-vol3-iss4-pp29-34.

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In this study, the role of oriental education in increasing the importance of traditional culture, the role of oriental education in increasing the importance of traditional culture against pop culture, which is now becoming a part of the culture of all countries, the way of man and his life path in oriental philosophy, and the path leading to perfection are discussed in this research. views. It is about the role of establishing a view of Eastern philosophy as a part of the youth education system in forming a stronger and more durable worldview than foreign ideas and ideologies.

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20

Cauchy, Venant. "Chinese and Oriental Approaches to Philosophy and Culture." Journal of Chinese Philosophy 21, no. 1 (February 10, 1994): 61–66. http://dx.doi.org/10.1163/15406253-02101004.

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21

Bostani, Ahmad. "Henry Corbin’s Oriental Philosophy and Iranian Nativist Ideologies." Religions 12, no. 11 (November 14, 2021): 997. http://dx.doi.org/10.3390/rel12110997.

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This paper aims to explore the roots of the nativist discourse among Iranian intellectuals in the 20th century prior to the Islamic Revolution, a discourse based on Eastern authenticity and the felt need for a return to Islamic, Persian, or Asian traditions. This general tendency took various forms among anti- and even pro-regime intellectuals, including severe anti-modernist evaluations of Al-e-Ahmad, Hossein Nasr, Ahmad Fardid, and Ehsan Naraqi. This nativist movement, as some scholars have shown, played a significant role in the victory of the Islamic Revolution in 1979. This paper aims to discuss some philosophical origins of these East-based and anti-West ideologies in the specific interpretation of Henry Corbin of the East/West spiritual split. This paper demonstrates that these ideas, to a considerable extent, stemmed from Corbin’s “Eastern scheme,” based on the authenticity of spiritual illumination. This paper explores how this Oriental philosophy, rooted in ancient Persia and medieval Iranian wisdom, has been used for political purposes through the ideologization of tradition in contemporary Iran. Therefore, it discusses Corbin’s theological scheme’s political and social ramifications to demonstrate the traces of his scheme in the works of a few nativist intellectuals in an ideologized form.

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22

CAUCHY, VENANT. "CHINESE AND ORIENTAL APPROACHES TO PHILOSOPHY AND CULTURE." Journal of Chinese Philosophy 21, no. 1 (March 1994): 61–66. http://dx.doi.org/10.1111/j.1540-6253.1994.tb00457.x.

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23

Dilfuza, Djumaniyozova. "HUMANITY AND DIVINITY RESEARCHES IN THE ORIENTAL PHILOSOPHY." Theoretical & Applied Science 54, no. 10 (October 30, 2017): 51–53. http://dx.doi.org/10.15863/tas.2017.10.54.11.

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24

Guaraldo de Paula Silveira, Bruno. "Quatorze lições sobre philosophia yogi e occultismo oriental: um livro de ioga e seu trânsito editorial transnacional de Chicago a São Paulo (1903-1910)." ArtCultura 25, no. 46 (June 30, 2023): 62–77. http://dx.doi.org/10.14393/artc-v25-n46-2023-71186.

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Quatorze lições sobre philosophia yogi e occultismo oriental é um livro de ioga redigido em português, assinado por Yogi Ramacharaka, publicado em São Paulo pela editora do Brasil- Psychico- Astrologico em 1910. Porém, ao contrário do que possa parecer, ele não foi escrito por um guru indiano, tampouco é obra de um autor brasileiro: tratase de uma tradução de Fourteen lessons in yogi philosophy and oriental occultism (1903), do escritor e editor estadunidense William Walker Atkinson (1862- 1932). O objetivo deste artigo é entender como se deu o seu trânsito editorial de Chicago a São Paulo. Sustentamos a hipótese de que isso só foi possível graças aos esforços do editor luso- brasileiro Antônio Olívio Rodrigues (1879-1943), que mediou a autorização, a tradução, a edição e a venda do livro no mercado editorial paulistano.

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25

Dimou, Nikos. "The Two 'Greek Buddhas'." Conatus 7, no. 2 (December 31, 2022): 79–86. http://dx.doi.org/10.12681/cjp.25939.

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This article discusses the influence of Indian Buddhism on Greek Skepticism and their philosophical method of stress management through the Greek philosopher Pyrrho of Elis. That influence was the subject of two books with similar titles mentioning the “Greek Buddha,” as Pyrrho was called by Nietzsche. Both books, one written in Greek from a layman’s perspective approximately 40 years ago and one written in English from a scholarly perspective approximately 6 years ago, discussed the similarities of the Eastern and Western traditions in terms of the goal of serenity, ataraxia. The book published in 1984 was the first one in Greece to link Greek Hellenistic Philosophy to Oriental Wisdom and especially to the early Philosophy of Buddhism. Both traditions offer a practical way of philosophical management of everyday stress and suffering through the mentality of suspension of judgement and non-attachment to certainties.

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26

Inada, Kenneth K. "A Theory of Oriental Aesthetics: A Prolegomenon." Philosophy East and West 47, no. 2 (April 1997): 117. http://dx.doi.org/10.2307/1399872.

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27

Román López, María Teresa. "Paisajes no duales en el pensamiento oriental." ENDOXA, no. 38 (December 22, 2016): 23. http://dx.doi.org/10.5944/endoxa.38.2016.16588.

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28

Singh, Sampooran. "Remarks on higher consciousness: An oriental perspective." World Futures 46, no. 1 (January 1996): 53–56. http://dx.doi.org/10.1080/02604027.1996.9972565.

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29

SZPIECH, RYAN. "IN SEARCH OF IBN SĪNĀ'S “ORIENTAL PHILOSOPHY” IN MEDIEVAL CASTILE." Arabic Sciences and Philosophy 20, no. 2 (August 26, 2010): 185–206. http://dx.doi.org/10.1017/s0957423910000019.

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AbstractScholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (Eastern Wisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā's “Oriental Philosophy” are also found in the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca. 1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā's thinking.

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Zhukova, Kateryna, Nataliia Rudaya, Oksana Ozerska, Stanislav Naumenko, and Olena Zub. "ORIENTAL CALLIGRAPHY IN ART PEDAGOGY." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 3 (May 28, 2021): 205–15. http://dx.doi.org/10.17770/sie2021vol3.6229.

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Nowadays, the art of calligraphy is being revived. Computer typing, has largely replaced handwritten version, however it cannot develop fine motor skills, memory training, and concentration. Thus, a person does not receive a certain training set necessary for the harmonious development of brain activity. In recent years, the direction of "calligraphy therapy" has been developing, which is precisely aimed at filling the missing skills. In modern pedagogy, inclusive education comes to the fore in importance. Methods of working with people with special needs are being developed, including the direction of "art pedagogy", that is, learning through art. And it is precisely oriental (art) calligraphy (Chinese, Japanese), which is a whole philosophy and art that has developed over many centuries, that can fully meet new pedagogical tasks. The article proposes the concept of a new method of inclusive education - "art calligraphy", which can be used as one of the elements of art pedagogy for working with people with special needs.

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31

Nelson, Eric S. "Martin Heidegger and Kitayama Junyū." Asian Studies 11, no. 1 (January 10, 2023): 27–50. http://dx.doi.org/10.4312/as.2023.11.1.27-50.

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Heidegger’s early philosophical project was identified with a nihilistic philosophy of nothingness after the 1927 publication of Being and Time—with its depiction of the radical existential anxiety of being-towards-death—and his 1929 lecture “What is Metaphysics?”—with its analysis of the loss of all orientation and comportment in the face of an impersonal self-nihilating nothingness. Heidegger’s philosophy of nothingness would be contrasted in both Germany and Japan in the 1930s and 1940s with “Oriental nothingness” by authors such as Kitayama Junyū, a neglected Japanese philosopher active in Germany and an early interpreter of Heidegger and Nishida. In this contribution, I trace how Heidegger’s reflections on nothingness and emptiness (which are distinct yet intertwined expressions) become interculturally entangled with East Asian discourses in the early reception of his thought, particularly in Kitayama and the introduction of Nishida’s philosophy into Germany, and their significance in Heidegger’s “A Dialogue on Language”.

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32

Moriyama, K. "Osler and Oriental Medicine." Journal of Medical Biography 15, suppl 1 (January 1, 2007): 38. http://dx.doi.org/10.1258/j.jmb.2007.s-1-07-02.

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33

Kuranbek, A., and T. Orazkhan. "Creativity of Otezhan Nurgaliev and Reflections of Martin Heidegger About the Word." Al-Farabi 76, no. 4 (December 15, 2021): 87–100. http://dx.doi.org/10.48010/2021.4/1999-5911.07.

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The article analyzes the work of the outstanding Kazakh poet Otezhan Nurgaliev and the ideas of the German philosopher Martin Heidegger about the power of words and the essence of poetry in his work “On Poets and Poetry. Hölderlin. Rilke. Trakl ” on the basis of theoretical and methodological research in domestic science and world philosophy, it is also assessed whether the prerequisite for the emergence of language and the basis of the beginning of being is poetic. In the poet’s poems and reflections, the subtext of symbols and poetic images related to the spiritual being and social reality of society are traced, their significance in understanding the realities of modern society and modernity are determined. In the collection of poems «School of Athens» Otezhan Nurgaliev opened to Kazakh readers the wisdom of world philosophy and the ancient era from a new side in the language of poetry, which is close to its national reality. This approach was mastered by the poet through world philosophy and literature, as well as oriental culture, national spirituality, turkic traditions, and folk wisdom published at that time.

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Chung, Ok Kyung. "Bong Suk Park's Philosophy in Korean Cataloging Rules for Oriental Books." Journal of the Korean BIBLIA Society for library and Information Science 23, no. 4 (December 30, 2012): 309–25. http://dx.doi.org/10.14699/kbiblia.2012.23.4.309.

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Fois, Francesca, and Claudio Sesto. "Oriental Philosophy in Western every-day Life: Buddhist Groups in Rome." International Journal of the Humanities: Annual Review 9, no. 8 (2012): 207–18. http://dx.doi.org/10.18848/1447-9508/cgp/v09i08/43295.

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Burmistrov, Sergey Leonidovich. "Paul Deussen as a Philosopher." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 47–67. http://dx.doi.org/10.21146/2587-683x-2021-5-1-47-67.

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Paul Deussen (1845–1919) as a philosopher followed Arthur Schopenhauer and in his main philosophical work “The Elements of Metaphysics” developed the teaching of the universal Will that reveals itself in living beings as organs of the body and instincts and in human being – as personal will. Intellect is the highest form of the Will but it can free itself – temporarily in esthetic contemplation and totally in overcoming the Will by the Will itself. Deussen’s interest to the philosophy of Schopenhauer influenced his interests in Oriental studies. He analyzed Indian philosophy in comparison with the European one. He discovered nonrandom similarities between philosophical teachings formed in these cultures that, in his opinion, testified to the principal unity of laws of philosophical thought that do not depend on the cultural affiliation of a thinker. Basing on this, he put the problem of possibility and ways of comparative study of philosophy. In his interpretation of Indian philosophy he reproduced and developed the ideas of German Romanticists who searched new ways of cultural development beyond the sphere of Western civilization. Deussen’s interests in Indian philosophy were in fact the continuation of his general philosophical interests. But they are demanded also today inasmuch as philosophical comparative studies offer the challenge for that intercultural philosophy having as it is also religious dimension which was worked on by Paul Deussen as one among the earliest scholars.

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Stepanyants, M. T. "Philosophical Oriental Studies. By the 100th Anniversary of the Institute of Philosophy of the Russian Academy of Sciences (1921-2021)." Orientalistica 4, no. 2 (July 14, 2021): 344–62. http://dx.doi.org/10.31696/2618-7043-2021-4-2-344-362.

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The Russian Oriental studies are rich and diverse in their disciplines. The focus of research activities conducted mainly at the university centres of St. Petersburg, Moscow, Kazan, and during Soviet times in the capitals of some republics (Azerbaijan, Kazakhstan, Tajikistan, Uzbekistan, etc.), was largely determined by the domestic political and geopolitical interests of the Russian Empire. Thus, a philosophical aspect in oriental studies, as well as university philosophical education practical^ did not exist. The changes brought by the revolution of 1917 have greatly affected all fields of social life, including the academic milieu. The article examines a complex and contradictory path of development of the national philosophy, on the example of the Institute founded in 1921 by Gustav Gustavovich Speth (1879-1937), nowadays the Institute of Philosophy of the Russian Academy of Sciences. The latter has become the main focal point of the philosophical research activities in the former Soviet Union. Particular attention is paid to the liberation from the Eurocentrism inherited from imperial times concerning the spiritual heritage of the peoples of the East as a whole, and in philosophy in particular. The pivotal points of its activity became “History of Philosophy” in 3 Volumes (19411943) and “History of Philosophy” in 6 Volumes (1957-1966). The real breakthrough was the encyclopedias, such as: “The New Philosophical Encyclopedia” in 4 volumes (2001); “Indian philosophy. Encyclopedia” (2009); “The Philosophy of Buddhism: Encyclopedia” (2011). The Orientalist aspect in higher philosophical education nowadays becomes more visible. The recent international recognition of the achievements of the Russian Orientalist philosophical studies regardless of a relatively small number of specialists is largely due to their collective efforts and close cooperation.

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Girardot, Norman J., and John Berthrong. "The Victorian Translation of Confucianism: James Legge's Oriental Pilgrimage." Journal of Chinese Philosophy 31, no. 3 (September 2004): 412–17. http://dx.doi.org/10.1111/j.1540-6253.2004.00162_3.x.

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De Souza Pereira, Rosalie Helena. "Avicena e a filosofia oriental: história de uma controvérsia." Revista de Filosofia Aurora 22, no. 30 (May 4, 2010): 217. http://dx.doi.org/10.7213/rfa.v22i30.2251.

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Uma obra incompleta de Avicena (Ibn Sīnā), a Filosofia Oriental, concentrou a atenção de muitos especialistas para determinar seu título e conteúdo. Alguns julgaram tratar-se de uma obra de conteúdo místico e aceitaram o título de Filosofia Iluminativa, o que foi refutado unanimemente com a publicação, em 1925, do artigo de C. A. Nallino e, mais recentemente, em 1988, com o trabalho de D. Gutas. A mística na obra de Avicena, porém, continuou a ser estudada com base em seus outros textos. Na década de 1950, Henry Corbin reviveu a polêmica em torno do título da controvertida obra de Avicena, desenvolvendo a hermenêutica de uma filosofia oriental-iluminativa e, nesta linha, a interpretação de três opúsculos de Avicena. Foi contestado por Amélie-Marie Goichon em seu estudo sobre a Narrativa de Hayy ibn Yaqzān, um dos três opúsculos estudados por Corbin. Apresenta-se aqui a história da polêmica acerca do título da obra parcialmente perdida de Avicena e, relacionada a esta questão, a concepção de Oriente e Ocidente nos estudos avicenianos. Ao interpretarem Hayy ibn Yaqzān, Corbin e Goichon seguem métodos distintos: Goichon segue o paradigma do aristotelismo e Corbin elabora uma hermenêutica fenomenológica para explicar a simbologia da viagem da alma em direção ao conhecimento.

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Bourgeois, Bernard. "Sagesse, culture, philosophie chez Hegel." Dialogue 39, no. 4 (2000): 671–82. http://dx.doi.org/10.1017/s0012217300007794.

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AbstractIn the place of the traditional sequence ascending from culture (acquisition) to philosophy (reflection), and then to wisdom (meditation) — where the progressive internalisation of exteriority is valued — Hegel substitutes a different path (also geographical-historical). This path leads from (oriental) wisdom, in which the spirit originally gathers itself into its solitary emptiness, on through (Greek) culture, which gives it form as determined through the exchange of diverse collective modalities of world mastery, to philosophy, in its germanic completion. The differentiated identity of philosophy in its Germanic conclusion (systematic at last) accomplishes the interiority of wisdom found within cultural alienation, by going beyond both, as does real life.

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Hu, Ying, and Liyan Liu. "The Oriental Turn of American Wilderness Literature in the Twentieth Century." Arizona Quarterly: A Journal of American Literature, Culture, and Theory 80, no. 1 (March 2024): 117–40. http://dx.doi.org/10.1353/arq.2024.a921519.

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Abstract: Early-American wilderness literature mainly praised the vast, magical, beautiful, and pleasant natural wilderness, expressed ideas of returning to nature, and raised environmental protection awareness through the writers' personal experiences. In the late-twentieth century, American ecological literary eco-critics turned to Eastern philosophy, and then developed a post-modern ecological holism. Wilderness literature of this period also reflected a significant shift to the East mainly in three aspects: (1) In a manner recalling the observations of Lao-tzu and Chuang-tzu, the range of wilderness literature extended to include wilderness in urban environments. (2) Corresponding to the East "Chaos" philosophy, literary speculation appeared in wilderness writing, trying to make the readers aware of limitations of a pure rational thinking from the level of ideology. (3) With the concept of "Dao," American wilderness literature reflected a consciousness returning to social issues and played a more engaged role in social responsibilities.

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Bocharov, Viktor V. "Traditionalism in the Oriental Dimension." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 1 (2023): 4–21. http://dx.doi.org/10.21638/spbu13.2023.101.

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The article analyzes the concept of “traditionalism”, identified by St. Petersburg scientists as a subject of oriental studies. The need to clarify the status of the discipline arose in connection with its reorientation in the early 2000s to the study of the modern East. If earlier sources for orientalists were written monuments on history, philosophy, law, etc., exported by pioneers and stored in the funds of Europe (London, Paris, Berlin, etc.), as well as St. Petersburg, now the object of research is the living cultures of the East. Ethnography and sociocultural anthropology (ethnology) are also involved in their study. These are related disciplines, however, if the former is more related to, description of the peoples exploring the specific manifestations of ethno-cultural phenomena: customs, rituals, beliefs, symbols, etc., then anthropology with comparative ethnology, the formulation of theoretical and methodological approaches for their study. “Tradition”, from the point of view of the author, since Antiquity has been closely correlated with politics and the aspirations of the elites. In the era of the Enlightenment, this concept acquired an ambivalent content: progressives treated it negatively, considering it an obstacle to the historical development of society, their opponents, on the contrary, believed that it was tradition that ensures the uniqueness of society in the process of its evolution. A similar attitude to tradition is retained in scientific discourse today, it is devoid of scientific content, but is an axiological category. The attitude to tradition is almost the main “bone of contention” in the modern confrontation between East and West. The author proposes an understanding of traditionalism that excludes the absolutization of both universalism (progressivism) and uniqueness in the understanding of tradition, which, from his point of view, corresponds to the principle of scientific character. Keywords: oriental studies, sociocultural anthropology, ethnography, tradition, traditionalism, methodology, the East.

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Zhong, Yijiang. "Race, Buddhism, and the Formation of Oriental ( Tōyō ) Philosophy in Meiji Japan." Journal of Japanese Philosophy 9, no. 1 (2023): 53–76. http://dx.doi.org/10.1353/jjp.2023.a913630.

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Aminov, Tahir M., Nailya K. Nurikhanova, and Vyacheslav A. Akhmadullin. "Al-Khwarizmi is an outstanding representative of oriental pedagogy." Perspectives of Science and Education 64, no. 4 (September 1, 2023): 559–73. http://dx.doi.org/10.32744/pse.2023.4.34.

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Introduction. Currently, there is no holistic representation of the pedagogical system that developed in the IX–XII centuries on the territory of the Arab East and Central Asia. The reconstruction of the pedagogical heritage of the East will, firstly, let lay a value platform for determining the coordinates of the development of Islamic education in the present period; secondly, the appeal to positive experience can contribute to the solution of educational and educational tasks of modern Russian education. The purpose of the article is to holistically present the educational theory of one of the founders of oriental pedagogy – al-Khwarizmi. Methodology. The following methodological foundations are defined: at the philosophical level – civilizational, at the general scientific level – systemic and oriental, at the concrete scientific level – axiological approaches. The biographical, historical-typological and constructive-genetic methods of historical and pedagogical research are used. The main sources were the works of Arab, Persian and Central Asian researchers, as well as the published works of Russian and foreign authors who considered various problems of the culture of medieval Islam. Results. The pedagogical theory of al-Khwarizmi has been systematized, which was one of the earliest appeals in world science to pedagogy as a science – the main tool for cognition of educational reality. The definition of the concept of "Oriental pedagogy" is substantiated, which is a science of upbringing and education that historically arose in the IX century, based on the legacy of outstanding Islamic enlighteners of the East, and associated with ethnic and religious views of peoples living in the territories of Arab and Central Asian countries, having equal importance on a par with the widespread world pedagogical systems. Conclusion. The pedagogical theory of al-Khwarizmi was aimed at the formation of an independent, creative, religious, virtuous personality striving for a constant expansion of the horizons of knowledge. He and his like-minded people believed that the combination of scientific knowledge, constant work on oneself and spiritual culture, contribute to the development of a fully developed personality, in which spiritual development, improvement of mind, consciousness, thinking and feelings are balanced. The pedagogical approaches of al-Khwarizmi, supplemented by the achievements of subsequent generations, are reflected in modern educational concepts and theories.

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Meléndez de Arvas, Francisco Benavente. "Los conflictos en la reflexión oriental." Araucaria, no. 44 (2020): 473–94. http://dx.doi.org/10.12795/araucaria.2020.i44.22.

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Wattimena, Reza A. A. "Wake Up and Live: The Roots of Cosmopolitanism in Oriental Worldview." Jurnal Ilmiah Hubungan Internasional 13, no. 1 (August 23, 2017): 61. http://dx.doi.org/10.26593/jihi.v13i1.2660.61-74.

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<p style="text-align: justify;">This article describes the roots of cosmopolitanism in Oriental worldview, especially in the Indian and Chinese worldview. The idea of cosmopolitanism is important to understand today. It is seen as an alternative solution for various conflicts with religious and cultural motives as background. Oriental civilizations developed the idea of cosmopolitanism through various philosophical teachings, such as Vedanta and Buddhism. Both of them are inherently meditative and cosmopolitan. They focus on insight on reality as it is, not reality as it is conceptualized by religion, philosophy or science. This insight deconstructs also the normal understanding of self-identity and stimulates the rise of cosmopolitan awareness, which is inherently experiential. Without this experience and awareness, various theoretical reflections on cosmopolitanism will be useless.</p>

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Zhang, Xiaotong. "On Chinese Aesthetics of Abstract Expressionism Art." Highlights in Art and Design 3, no. 2 (June 26, 2023): 76–79. http://dx.doi.org/10.54097/hiaad.v3i2.10495.

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In the development trend of modern and contemporary art, abstract expressionism has occupied a decisive position in the history of art since its birth. As a representative art school in the 20th century in the West, it unexpectedly has a very distinctive artistic characteristic of China. In terms of objective environment, the artistic dialogue between China and the West in the 20th century was promoted to the field of metaphysical philosophy. Western artists' interest in oriental art surpassed their superficial understanding of their unique brushwork, and abstract art became the best cultural bridge to communicate between the East and the West. This paper compares the characteristics of Chinese and western artistic thoughts and the characteristics of abstract expressionism art, and explains how it has oriental artistic thoughts on the basis of world outlook.

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Wiedmann, Franz. "A History of Philosophy. From the Beginnings to the Present and Oriental Thought." Philosophy and History 20, no. 2 (1987): 123–24. http://dx.doi.org/10.5840/philhist198720253.

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Lin, Chien-Te. "A Discourse on the Problem of Consciousness from the Viewpoint of Oriental Philosophy." Asian Philosophy 21, no. 3 (August 2011): 303–21. http://dx.doi.org/10.1080/09552367.2011.597928.

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Korsakov, Sergey N. "To the question about the study of philosophical views Ibn Sina in the Soviet period (archive publication)." Vestnik of Samara State Technical University. Series Philosophy 4, no. 2 (July 29, 2022): 59–63. http://dx.doi.org/10.17673/vsgtu-phil.2022.2.6.

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The publication makes adjustments to the established historiography of the study of the philosophical views of Ibn Sina in our country. In particular, it is noted that the beginning of philosophical Oriental studies, including the analysis of the views of Ibn Sina, still dates back to the 1940s in philosophical historiography. Meanwhile, archival research allows us to move this time point a decade earlier. The section on the philosophy of Ibn Sina, discovered for the first time in the State Archive of the Russian Federation, was published, which was part of the Curriculum on the History of Russian Philosophy as covering the philosophical thought of the peoples of the USSR.

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