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Journal articles on the topic 'Zen Buddhism – China – Philosophy'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Li, Xican. "Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism." Asian Culture and History 8, no. 1 (September 2, 2015): 45. http://dx.doi.org/10.5539/ach.v8n1p45.

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<p class="1Body">Guangxiao Temple is located in Guangzhou (a coastal city in Southern China), and has a long history. The present study conducted an onsite investigation of Guangxiao’s precious Buddhist relics, and combined this with a textual analysis of <em>Annals of Guangxiao Temple</em>, to discuss its history and multi-roles in Asia-Pacific Buddhism. It is argued that Guangxiao’s 1,700-year history can be seen as a microcosm of Chinese Buddhist history. As the special geographical position, Guangxiao Temple often acted as a stopover point for Asian missionary monks in the past. It also played a central role in propagating various elements of Buddhism, including precepts school, Chan (Zen), esoteric (Shingon) Buddhism, and Pure Land. Particulary, Huineng, the sixth Chinese patriarch of Chan Buddhism, made his first public Chan lecture and was tonsured in Guangxiao Temple; Esoteric Buddhist master Amoghavajra’s first teaching of esoteric Buddhism is thought to have been in Guangxiao Temple. It was also a translation center in Southern China, where Buddhist scriptures were translated by Yijing and the Shurangama-sūtra was translated by Paramitiin – these texts served to promote the establishment of Mahāyāna Buddhism as the mainstream philosophy of Chinese (even Asia-Pacific) Buddhism. With the development of globalization, Guangxiao Temple is now exerting even more positive effects on the propagation of Buddhism via international communications and Buddhist tourism. Our onsite investigation also identificated the words in the mantra pillar (826 B.C). This significant finding suggests the popularity of esoteric Buddhism in Sourthern China, and will be helpful for Buddhist study in the future.</p>

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2

Davies, Hugh, and Zhuying Li. "Travel Frog: Traversing cultural borders with mobile games." Convergence: The International Journal of Research into New Media Technologies 26, no. 5-6 (June 30, 2019): 1194–210. http://dx.doi.org/10.1177/1354856519856619.

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This study concerns the Japanese mobile game Tabi Kaeru (2017), ‘旅かえる’, or Travel Frog as it is known in English. We explore Travel Frog’s astonishing success in China in early 2018 despite no marketing campaign or Chinese localization of this Japanese language game. First outlining the game and its development, we then trace its reception in Chinese and Western social media and its popularity among Chinese players. Combining comparative media and digital ethnographic methodologies, we explore the role of Internet influencers and investigate North Asian cultural commonalities such as Buddhist Zen philosophy, work ethic, and family values examining how they may have contributed to the popularity of the game. Recognizing the cultural appeal of this game outside its native language, we call for an interrogation of the process of games localization as a factor in the success of videogames. This article brings a rare examination of the transnational impact of games by exploring how they are transmitted through contemporary social media and interpreted through enduring cultural connections.

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VASIĆ, NEBOJŠA. "SOCRATES’ ZEN BUDDHISM." ARHE 11, no. 21 (November 26, 2015): 33. http://dx.doi.org/10.19090/arhe.2014.21.33-43.

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<p>Zen budizam je samo jedan od mnogih puteva prosvećenja koji, kao snažan pokušaj direktnog kretanja ka cilju, sve prepreke ostavlja po strani. Poput Sokratove filozofije, zen budizam odbacuje verbalizam i puka opisivanja; on nema strpljenja za akademske finese dok, lišen doktrinarnosti, insistira na dijalogu umesto na racionalnom izlaganju metafizičkih pitanja. U zen budizmu (kao ni u Sokratovoj filozofiji) uobičajene norme logike i ispravnog rasuđivanja ne igraju presudnu ulogu; povrh toga, tipični <em>ex cathedra </em>pristup napušten je u korist premošćivanja jaza između pojma i neposrednog iskustva. Reči i prikazi samo nagovešćuju ono „nepoznato“, koje je daleko iznad teorije, beseda i poučavanja. Stoga je zen često označen kao</p><p>„direktnost”, odnosno kao neposredna svesnost o večito menjajućem toku života, miljama udaljenom od pukih racionalizacija, koje kao takve nisu ništa drugo nego mrtvi simboli žive zbiljnosti. Sokratovo učenje i zen neguju ideju neposrednosti čina, čime izražavaju kako ideju „duhovnog siromaštva“, tako i besmislenost definicija koje velom prekrivaju „konačnu istinu“, a tražioca odvraćaju od najkraćeg puta ka <em>satoriju</em>. Ideja posedovanja je iluzorna (bilo da je reč o materijalnom ili duhovnom posedu), a sledstveno tome, život nikada ne može biti pojmljen, niti precizno definisan – drugim rečima, neuhvatljiva supstancija života bliska je pojmu ne-vezanosti. Duhovna sloboda se otkriva u čovekovoj urođenoj sposobnosti da sledi večito promenljivi tok života izbegavajući obe krajnosti – onu slepog prihvatanja sudbine, kao i jalove, grozničave užurbanosti našeg modernog sveta.</p>

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4

Wing-cheuk, Chan. "Mou Zongsan on Zen Buddhism." Dao 5, no. 1 (December 2005): 73–88. http://dx.doi.org/10.1007/bf02857005.

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5

Fason, Jacques. "Zen apologetics: Reflections on Wright’sPhilosophical Meditations on Zen Buddhism." Dao 4, no. 1 (December 2004): 77–85. http://dx.doi.org/10.1007/bf02871083.

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6

Sin, Myeong-Hi. "Zen Buddhism in China and the reviewing of Majo-Zen ideology." Journal of Korean Seon Studies 20 (August 31, 2008): 161. http://dx.doi.org/10.22253/jkss.2008.08.20.161.

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7

MacWilliams, Mark. "Zen Buddhism: A History (India and China) ? Heinrich Dumoulin Zen Buddhism: A History (Japan) ? Heinrich Dumoulin." Religious Studies Review 32, no. 3 (July 2006): 212–13. http://dx.doi.org/10.1111/j.1748-0922.2006.00101_12.x.

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8

Et al., Phramaha Surachai Phutchu. "Influence of Zen Buddhism on Buddhadasa Bhikkhu." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1563–71. http://dx.doi.org/10.17762/pae.v58i1.947.

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Zen is one of Mahayana Buddhism which is propagated in China, Korea, Japan, Vietnam, and many counties in the West. In Thailand Zen was known widespread because of Buddhadasa Bhikkhu’s translated works. Furthermore, he has studied and applied its teachings for developing Thai society through establishing Suan Mokkhabalarama. There is the center of study and practice the Dhamma which reflects the concept of Zen, such as Spiritual Theater, Curved Stone Court, Natural Uposatha, Dhamma Ships, Avalokiteshavara Bodhisattva’s Statue, and Nalike Pond. These places are strongly influenced by Dhamma puzzle of Koan and Zen garden arrangement which emphasize the cultivation of wisdom, living simple and in harmony with nature. In the term of Dhamma teaching Buddhadasa Bhikkhu mixes the principle of Theravada and Zen teachings properly, that is the principle of working with empty mind.

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9

Zeuschner, Robert B., Heinrich Dumoulin, James W. Seisig, and Paul Knitter. "Zen Buddhism: A History. Volume 1: India and China." Monumenta Nipponica 46, no. 3 (1991): 395. http://dx.doi.org/10.2307/2385223.

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10

Welter, Albert. "The problem with orthodoxy in Zen Buddhism: Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror)." Studies in Religion/Sciences Religieuses 31, no. 1 (March 2002): 3–18. http://dx.doi.org/10.1177/000842980203100101.

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The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenzi) Chan and a key figure in articulating the "moderate" Chan position. The study suggests how the definition of contemporary Zen orthodoxy has been dominated by representatives from the "rhetorical" Zen tradition, creating a disjuncture between our intellectual understanding of Zen and the principles guiding its actual practice.

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11

Kimura, Takeshi. "Masahiro Mori’s Buddhist philosophy of robot." Paladyn, Journal of Behavioral Robotics 9, no. 1 (April 1, 2018): 72–81. http://dx.doi.org/10.1515/pjbr-2018-0004.

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Abstract Masahiro Mori is a well-known Japanese robotics scholar whose notion of Uncanny Valley is worldly famous. Mori is also an initiator of the Robot Contest and a student of Buddhism and a practitioner of Zen. He constructs his original Buddhist philosophy of robotics throughout his career. His robotics work and his learning of Buddhism develop together side by side in an interesting intertwined manner. This paper will take up the issues such as the ethical personality, quality of minds, and experiences of engineers as key components in and for an “ethical design” of robots by examining Mori’s Buddhist philosophy of robotics. This paper is divided into four sections. After an introductory part, in the second section, we will explore Mori’s view of Zen as aspiritual source for technological creativity. In Section 3, we will examine his view into a robot-contest as a location of a realized teaching of Buddhism, especially, in relationship to the Diamond Sūtra, in order to see Mori’s educational contribution. In Section 4, we will examine how Mori became engaged to learn and practice Buddhism and came to the realization of Buddhahood in relation to robotics.

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12

Roca Jusmet, Lluís. "Zen Buddhism, Psychoanalysis and Philosophy: A meeting within Ethics." Enrahonar. An international journal of theoretical and practical reason 47 (July 10, 2011): 241. http://dx.doi.org/10.5565/rev/enrahonar.179.

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13

Barrett, T. H. "Zen and the Art of Librarianship." Journal of Chan Buddhism 1, no. 1-2 (December 22, 2020): 3–16. http://dx.doi.org/10.1163/25897179-12340002.

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Abstract This paper explores widely held misconceptions about the publishing of East Asian religious books, bibliographies and canons connected to a tradition that appears to foreswear books altogether – Zen Buddhism in China and Japan. Zen and East Asian Buddhist librarianship are also considered here in terms of a rich history of book collecting, printing, and distributing in China and in Europe.

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14

ODIN, STEVE. "DERRIDA & THE DECENTERED UNIVERSE OF CHAN/ZEN BUDDHISM." Journal of Chinese Philosophy 17, no. 1 (March 1990): 61–86. http://dx.doi.org/10.1111/j.1540-6253.1990.tb00033.x.

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15

Coseru, Christian. "A Review of Zen Buddhism and Environmental Ethics." Sophia 47, no. 1 (April 2008): 75–77. http://dx.doi.org/10.1007/s11841-008-0047-6.

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16

Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.

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17

Chiarini, Andrea, Claudio Baccarani, and Vittorio Mascherpa. "Lean production, Toyota Production System and Kaizen philosophy." TQM Journal 30, no. 4 (June 11, 2018): 425–38. http://dx.doi.org/10.1108/tqm-12-2017-0178.

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Purpose The purpose of this paper is to compare principles from the original Toyota Production System (TPS), the Toyota Way 2001 and Kaizen philosophy with principles derived from Japanese Zen Buddhism. The paper would also like to enlarge the debate concerning some lessons learnt from Japanese culture in order to avoid Lean implementation failures. Design/methodology/approach The original English version of Taiichi Ohno’s book dedicated to the TPS, the Toyota Way 2001 and other relevant papers regarding Kaizen were reviewed and analyzed. The principles that emerged from the review of this literature were then compared with similar philosophical principles from Japanese Soto Zen Buddhism. The literature concerning Zen philosophy was methodically analyzed and categorized using the content analysis. Findings The results of this research show many theoretical parallelisms as well as lessons for practitioners, in particular referring to principles such as Jidoka, just-in-time, waste identification and elimination, challenge, Kaizen, Genchi Genbutsu, respect for people and teamwork. Research limitations/implications Analysis and results are mainly based on the literature that was found, reviewed and categorized, along with the knowledge of authors on Zen philosophy. Results could differ depending on the literature reviewed and categorized. Practical implications The results of this research bring food for thought to practitioners in terms of lessons learnt from Japanese culture, Toyota principles and management style in order to avoid Lean implementation failures. Originality/value This is one of the first papers which compares Lean-TPS and Kaizen principles with the Zen philosophy to try to learn lessons for succeeding in Lean implementation.

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18

Grenard, Jerry. "The Phenomenology of Koan Meditation in Zen Buddhism." Journal of Phenomenological Psychology 39, no. 2 (2008): 151–88. http://dx.doi.org/10.1163/156916208x338774.

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AbstractZen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. Reflection yielded the following thematic clusters: (a) motivation, (b) approaches to working with koans, (c) experiences while working with koans, (d) experiences of insight into koans, (e) working with a teacher, and (f) transformation. Participants described positive transformations including better control of emotions and concentration, better awareness of prejudices and biases with the ability to suppress those types of habitual associations, and a new relation to and acceptance of spiritual questions and doubts.

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19

Gaitanidis, Ioannis. "A “Nihilist Philosophy?”." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 271–98. http://dx.doi.org/10.1163/22118349-01002006.

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Abstract Contrary to other European countries, where Buddhism has been studied since at least the 19th century, this paper shows that there are no known direct channels of transmission of Japanese Buddhism between Japan and Greece. Connections have, however, been made through other European countries, where, for example, Italy continues to play a major role. Moreover, these transmissions have taken a very long time to spread beyond the immediate circle of one or two key figures, because such traditions have been met with suspicion by the larger population, which remains influenced by a Christian Orthodox outlook. The establishment of Zen meditation centers in today’s urban centers, however, shows that the legal and official protections from which the Greek Church continues to benefit are not a reflection of devout sentiment among the population. This paper illustrates that under Greece’s conservative Orthodox climate, Japanese Buddhism has become simultaneously “Japanese culture” and a philosophy open to “all religions.”

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20

Youru, Wang. "The Limits of the critique of “the Zen critique of language”: Some comments onPhilosophical Meditations on Zen Buddhism." Dao 4, no. 1 (December 2004): 43–55. http://dx.doi.org/10.1007/bf02871080.

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21

Wright, Dale S. "Encounter dialogue: Responses to six critical readings ofPhilosophical Meditations on Zen Buddhism." Dao 4, no. 1 (December 2004): 87–96. http://dx.doi.org/10.1007/bf02871084.

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22

Panahi, Siamak, Farnaz Cheraghifar, and Shima Talebian. "An Investigation on Painting and Imagery in Zen." Modern Applied Science 12, no. 9 (August 27, 2018): 200. http://dx.doi.org/10.5539/mas.v12n9p200.

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This research considers painting and imagery in Zen as an art and its objective is to introduce the influence of Zen on visual arts. The term “Zen” is derived from Sanskrit and it means “thinking”. In China and India, Zen Buddhism is known as “Liberated Way of Life” and is strongly influenced by Taoism. It is said that Zen began with an allusion, as one day, instead of preaching, Buddha appeared with a flower in his hand when one of his followers received his speechless message. That was when Zen, with its Indian Dhyāna root meaning meditation, was born.The research method here is descriptive and analytical with emphasis on inductive approach (checking samples and providing theory).The resulted process concludes that Zen imagery includes seven principles: asymmetry, purity, stamina, naturalness, deepness, richness and quietism, however; peace or quietism is the concept taken into consideration more than other ones.

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23

Lin, Hang. "A Sinicised Religion Under Foreign Rule: Buddhism in the Jurchen Jin Dynasty (1115–1234)." Medieval History Journal 22, no. 1 (December 6, 2018): 23–52. http://dx.doi.org/10.1177/0971945818806991.

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Buddhism in the Jurchen Jin (1115–234) dynasty has been regarded as a peripheral phenomenon; as such, it remains largely overlooked by traditional historiography. When placed into a broader context, however, both Buddhism under Jin rule and the dynasty itself functioned as a significant link in the long chain of Chinese cultural history. The Jin witnessed a crucial time period during which Chan (Zen) Buddhism, later the most popular Buddhist school in China, gained dominance and began its transmission of several major lines. Jin Buddhism also created a large corpus of material culture, thereby providing invaluable primary sources for the study of Buddhism in China. Based on an analysis of historical writings and archaeological evidence, this article examines the development and various characteristics of Buddhism during the Jin, its relationship with the Jurchen rulers and its influence on the Jin society as a whole. To a large extent, the Jin was at least as important to the development of Buddhism as the Southern Song (1127–276). Moreover, knowledge of Jin Buddhism is indispensable to understanding the Jin culture which, in turn, is essential to understanding the general development of the multifaceted cultural traditions in medieval China.

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24

Qian, Junxi. "Redeeming the Chinese modernity? Zen Buddhism, culture-led development and local governance in Xinxing County, China." Environment and Planning A: Economy and Space 51, no. 1 (January 9, 2017): 187–205. http://dx.doi.org/10.1177/0308518x16687555.

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This article explores culture-led urban development in Xinxing County, Guangdong Province. Arguing for the relevance of cultural governance to the study of culture-led development in China, it heeds to the specific cultural knowledge and discourses that frame policy, and thinks critically on the creation of a unitary, all-encompassing idea of culture, which many culture-led development projects fall prey to. Empirically, this article presents a study of the Ecological Tourism Industrial Park of the Sixth Patriarch’s Hometown, a high-end leisure and recreation complex. It first sketches the ways in which Zen is re-packaged as a redeeming force that cures the alienating effects of modernisation. It moves to an analysis of the production of culturally encoded consumption spaces envisioned by the Plan of the Ecological Tourism Industrial Park of the Sixth Patriarch’s Hometown. Finally, this article reflects on how the Ecological Tourism Industrial Park of the Sixth Patriarch’s Hometown imposes a dominant, unitary conception of local culture, excluding pre-established practices and routines that connect local people and Zen in lived and habitual ways, yet are devalued by the notion of Zen as high-end symbolic goods.

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Ahn, Juhn Y. "Fathering Your Father: The Zen of Fabrication in Tang Buddhism - By Alan Cole." Journal of Chinese Philosophy 37, no. 3 (August 2, 2010): 513–16. http://dx.doi.org/10.1111/j.1540-6253.2010.01599.x.

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26

Odin, Steve. "Illuminations Of The Quotidian in Nishida, Chan/Zen Buddhism, and Sino-Japanese Philosophy." Journal of Chinese Philosophy 40 (December 2013): 135–45. http://dx.doi.org/10.1111/1540-6253.12081.

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27

Odin, Steve. "Illuminations of the Quotidian in Nishida, Chan/Zen Buddhism, and Sino-Japanese Philosophy." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 135–45. http://dx.doi.org/10.1163/15406253-04005012.

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Return to the ordinary as extraordinary has become the signature motif for the Emersonian perfectionism of Stanley Cavell in contemporary American philosophy. In this article I develop Cavell’s notion of “the ordinary” as an intercultural theme for exploring aspects of traditional Chinese philosophy, especially Confucianism and Chan Buddhism. I further use Cavell’s philosophy of the ordinary to examine Sino-Japanese thought as found in the Zen tradition of Japan and its reformulation by Nishida Kitarô in modern Japanese philosophy. It will be seen how for both Cavell and Sino-Japanese philosophy, perfection is achieved not by transcendence of the ordinary, but through continuous return to and affirmation of the ordinary as extraordinary. I thus endeavor to illuminate the quotidian as articulated by Cavell, Chinese philosophy, and the Sino-Japanese tradition.

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28

Mitsuda, Masato. "Zen, Mathematics, and Rāmānujan: Uncommon Links." Culture and Dialogue 4, no. 1 (July 22, 2016): 25–47. http://dx.doi.org/10.1163/24683949-12340003.

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For centuries, religion has been the main impulse for moral and humanistic advancement, and ever since the rise of the Scientific Revolution (from 1543, the year Copernicus published De revolutioni bus orbium coelestium [On the revolution of the celestial sphere] – to the late 18th century), mathematics has been the cardinal element for scientific and technological progress. Mathematics requires a logical mind, but religion demands a receptive and compassionate mind. Even though there is a fundamental difference between the two subjects, the aim of this essay is to explore the relationships between Zen, mathematics, and Rāmānujan. The first section expounds on Bodhidharma’s and Hui neng’s notions of “no mind” and the “essence of mind,” as they are deemed an important bridge between Zen and mathematics. The second section presents how mathematics and Zen Buddhism relate to each other. Accordingly, the views on intuition, imagination, freedom, and language based on Einstein, Cantor, Brouwer, Poincare, et al. are discussed. The third section discusses the work of the most renowned mathematician in modern India in relation to Zen Buddhism. Rāmānujan’s unparalleled accomplishment in the field of number theory is well known among mathematicians. However, he is not well presented in the philosophy of mathematics, because of his unusual approach to mathematics.

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Skorupka, Alfred. "Selected philosophical aspects of Gestalt psychotherapy." Zeszyty Naukowe Państwowej Wyższej Szkoły Zawodowej im. Witelona w Legnicy 1, no. 38 (March 31, 2021): 33–44. http://dx.doi.org/10.5604/01.3001.0014.8394.

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This paper presents major assumptions of Gestalt psychotherapy and compares them with Zen buddhism and recentivism. The author analyses similarities and differences between this particular psychological theory and philosophy. The conclusion of this paper is that philosophy and psychology should benefit from their individual achievements, but not in order to develop eclectic theories.

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Blass, Rachel B. "On the Possibility of Self-Transcendence: Philosophical Counseling, Zen, and the Psychological Perspective." Journal of Chinese Philosophy 23, no. 3 (February 10, 1996): 277–97. http://dx.doi.org/10.1163/15406253-02303003.

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This paper distinguishes between two conceptions of philosophical counseling. The one focuses on the clarification of the individual’s psychological and philosophical self and the other on the transcendence of that self. A comparison of the latter conception with the self-transcendence that rakes place through Zen Buddhism contributes to the examination of the question of whether philosophical counseling can indeed overcome potential psychological obstacles to attaining a transcendent aim. Possible influences of the integration of psychological intervention into the philosophical search for transcendence are also discussed.

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31

Pattison, George. "Eternal Loneliness: Art and Religion in Kierkegaard and Zen." Religious Studies 25, no. 3 (September 1989): 379–92. http://dx.doi.org/10.1017/s0034412500019910.

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When we compare a thinker as complex and many–sided as Søren Kierkegaard with a cultural phenomenon as significant as Zen Buddhism it is unlikely that we will be able to come up with any simple formula by which to summarize the results of the comparison. But the value of such comparative studies need not in any case lie in the conclusions we reach but in the intrinsic interest and importance of the material itself, in the questions and insights raised by both similarities and dissimilarities. All this is still true if we confine the field of comparison to a very specific area, as here, where we are concerned with the relationship between art and religion in Kierkegaard and Zen. For this is of course no marginal issue: the distinction between the aesthetic and the religious is fundamental to the whole structure of Kierkegaard's authorship while the arts provde one of the main manifestations of the spirit of Zen. Our line of enquiry may be narrow but it takes us straight to the heart of the matter and the questions which it raises are crucial to the overall assessment of both Kierkegaard and Zen and of the relationship between them.

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Gu, Linyu. "Rethinking the Whiteheadian God and Chan/Zen Buddhism in the Tradition of the Yi Jing." Journal of Chinese Philosophy 29, no. 1 (March 2002): 81–92. http://dx.doi.org/10.1111/1540-6253.00069.

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Gu, Linyu. "Rethinking the Whiteheadian God and Chan/Zen Buddhism in the Tradition of the Yi Jing." Journal of Chinese Philosophy 29, no. 1 (February 1, 2002): 81–92. http://dx.doi.org/10.1163/15406253-02901007.

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Jih-chang, Lan. "A Critique and Discussion of the View That Shi Miyuan Proposed the Five-Mountain, Ten-Monastery System." Journal of Cultural Interaction in East Asia 5, no. 1 (May 1, 2014): 45–66. http://dx.doi.org/10.1515/jciea-2014-050104.

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Abstract When Japan, during the Kamakura (1180-1333) and Muromachi (1336-1573) periods, imported Zen 禪 Buddhism from Song (960-1279) and Yuan (1279- 1368) China, it not only continually dispatched Zen monks on pilgrimages to China to seek materials for transmitting sectarian doctrine, but also introduced Zen temple architecture and monastic discipline to Japan, established the Five Mountain, Ten Monastery 五山十剎 system of government temples, and developed Five Mountain 五山 literature. This system of government temples is believed to have imitated the Song system of government temples of the same name. Moreover, it is the best example of Sino-Japanese cultural interaction in the field of Buddhism. In contrast with the ample materials we have on the operation of the Japanese system of the Five Mountain, Ten Monastery government temples, we lack sufficient materials to determine the time and impetus of the Song system of Five Mountain, Ten Monastery government temples and are at a loss to give a detailed accurate account of the Song system. Among the many views in circulation, the view most accepted by modern scholars is that Shi Miyuan 史彌遠 proposed to the court to establish this system of government temples during the reign of Emperor Ningzong (r. 1194-1224) of the Southern Song dynasty. But this theory comes down to us from Song Lian 宋濂 (1310-1381) of the early Ming dynasty, and no Song or Yuan sources mention this matter. Moreover, no Japanese Five Mountain Zen monks touch on this matter in any of their writings. Hence, whether Shi Miyuan actually proposed this system of government temples is a topic worth revisiting. This paper discusses whether Shi Miyuan proposed the Five Mountain, Ten Monastery system from the vantage point of materials related to Shi Miyuan and observations of Japanese Zen monks, and it reaches the conclusion that it is not credible that Shi Miyuan proposed the system to the court.

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Kieschnick, John. "How Zen Became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China (review)." Journal of Song-Yuan Studies 40, no. 1 (2011): 150–54. http://dx.doi.org/10.1353/sys.2011.0009.

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Ho, Chiew Hui. "How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China (review)." China Review International 16, no. 4 (2009): 568–72. http://dx.doi.org/10.1353/cri.2009.0084.

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Hori, Victor. "How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China - By Morten Schlütter." Religious Studies Review 35, no. 1 (March 2009): 79. http://dx.doi.org/10.1111/j.1748-0922.2009.01331_13.x.

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Han, Ji-Man. "A Literature Research on the Establishment of Zen Buddhism Temple in Tang Dynasty of China." Journal of the architectural institute of Korea planning & design 31, no. 11 (November 30, 2015): 143–52. http://dx.doi.org/10.5659/jaik_pd.2015.31.11.143.

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McWeeny, Jen. "Liberating Anger, Embodying Knowledge: A Comparative Study of María Lugones and Zen Master Hakuin." Hypatia 25, no. 2 (2010): 295–315. http://dx.doi.org/10.1111/j.1527-2001.2009.01077.x.

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This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply epistemological.

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Rodicheva, Irina, and Olga Novikova. "The Philosophy of Zen Buddhism as a Development Factor for Self-Identification in Japanese Society." Ideas and Ideals 11, no. 4-2 (December 20, 2019): 429–42. http://dx.doi.org/10.17212/2075-0862-2019-11.4.2-429-442.

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Wu, Yu-chuan. "Techniques for nothingness: Debate over the comparability of hypnosis and Zen in early-twentieth-century Japan." History of Science 56, no. 4 (December 8, 2017): 470–96. http://dx.doi.org/10.1177/0073275317743120.

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This paper explores a debate that took place in Japan in the early twentieth century over the comparability of hypnosis and Zen. The debate was among the first exchanges between psychology and Buddhism in Japan, and it cast doubt on previous assumptions that a clear boundary existed between the two fields. In the debate, we find that contemporaries readily incorporated ideas from psychology and Buddhism to reconstruct the experiences and concepts of hypnosis and Buddhist nothingness. The resulting new theories and techniques of nothingness were fruits of a fairly fluid boundary between the two fields. The debate, moreover, reveals that psychology tried to address the challenges and possibilities posed by religious introspective meditation and intuitive experiences in a positive way. In the end, however, psychology no longer regarded them as viable experimental or psychotherapeutic tools but merely as particular subjective experiences to be investigated and explained.

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Jacinto Zavala, Agustín. "The Philosophy of Religion in Nishida Kitarō : 1901-1914." Thème 20, no. 1-2 (October 16, 2013): 39–60. http://dx.doi.org/10.7202/1018853ar.

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The Study of Religion (Shūkyō-gaku) is an early text from a one-year course, 1913-1914, which Nishida Kitarō imparted only once in his academic career. In this text, apart from references to mystics and to early and medieval Christian thinkers, Nishida tries to point out the basic elements of Eastern and Western religions through the writings of xviii-xxth century authors, among them participants in the Gifford Lectures, the Bampton Lectures and Hibbert Lectures. On the other hand, Nishida tries to find the corresponding characteristics of religion in Zen and True Pure Land Buddhism. In short, Nishida’s approach to a philosophy of religion gives us an overview of the problems concerning a Buddhist-Christian dialogue.

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Byrne, Christopher. "Neither Straight Nor Crooked: Poetry as Performative Dialectics in the Five Ranks Philosophy of Zen Buddhism." Philosophy East and West 70, no. 3 (2020): 661–78. http://dx.doi.org/10.1353/pew.2020.0049.

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HAN, Jiman. "A STUDY ABOUT THE SHURYO IN THE ZEN BUDDHISM TEMPLES OF SOONG AND YUAN DYNASTY OF CHINA." Journal of Architecture and Planning (Transactions of AIJ) 73, no. 626 (2008): 851–57. http://dx.doi.org/10.3130/aija.73.851.

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Kursova, Marina, and Evgeniya Repina. "CATEGORY OF EMPTINESS IN THE WORLD ARCHITECTURE: JAPAN, WEST, RUSSIA." INNOVATIVE PROJECT 4, no. 10 (December 2019): 20–25. http://dx.doi.org/10.17673/ip.2019.4.10.2.

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The article analyzes the philosophical and psychological meaning of the category of emptiness and its reflection in art and architecture. The sacred meaning of emptiness in Zen Buddhism and its influence on Japanese architecture are considered. Differences in interpretations of the concept of “emptiness” in Eastern, Western and Russian philosophy and architecture are analyzed, it is highlighted how echoes of Zen teachings and the category of emptiness contributed to the emergence of the empty canon in the avant-garde. The devaluation of “emptiness” in the aesthetics of modernity and its transformation under the conditions of postmodernism are considered. In the course of analyzing the attitude of the modern generation to the categories of emptiness and space, the preconditions for the return of the attitude to emptiness and space as sacred categories of architectural culture are revealed.

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Hershock, Peter D. "Review of Jin Y. Park, Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics." Sophia 49, no. 1 (November 17, 2009): 153–55. http://dx.doi.org/10.1007/s11841-009-0144-1.

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Keyworth, George A. "‘Study Effortless-Action’." Journal of Religion in Japan 6, no. 2 (2017): 75–106. http://dx.doi.org/10.1163/22118349-00602003.

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Today there is a distinction in Japanese Zen Buddhist monasticism between prayer temples and training centers. Zen training is typically thought to encompass either meditation training or public-case introspection, or both. Yet first-hand accounts exist from the Edo period (1603–1868) which suggest that the study of Buddhist (e.g., public case records, discourse records, sūtra literature, prayer manuals) and Chinese (poetry, philosophy, history) literature may have been equally if not more important topics for rigorous study. How much more so the case with the cultivation of the literary arts by Zen monastics? This paper first investigates the case of a network of eminent seventeenth- and eighteenth-century scholar-monks from all three modern traditions of Japanese Zen—Sōtō, Rinzai, and Ōbaku—who extolled the commentary Kakumon Kantetsu 廓門貫徹 (d. 1730) wrote to every single piece of poetry or prose in Juefan Huihong’s 覺範恵洪 (1071–1128) collected works, Chan of Words and Letters from Stone Gate Monastery (Ch. Shimen wenzichan; Jp. Sekimon mojizen). Next, it explores what the wooden engravings of Study Effortless-Action and Efficacious Vulture at Daiōji, the temple where Kantetsu was the thirteenth abbot and where he welcomed the Chinese émigré Buddhist monk Xinyue Xingchou (Shin’etsu Kōchū 心越興儔, alt. Donggao Xinyue, Tōkō Shin’etsu 東皐心越, 1639–1696), might disclose about how Zen was cultivated in practice? Finally, this paper asks how Kantetsu’s promotion of Huihong’s “scholastic” or “lettered” Chan or Zen might lead us rethink the role of Song dynasty (960–1279) literary arts within the rich historical context of Zen Buddhism in Edo Japan?

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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 material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.

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Wintrobe, Ronald. "Adam Smith and the Buddha." Rationality and Society 31, no. 1 (July 19, 2018): 3–39. http://dx.doi.org/10.1177/1043463118787498.

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Economics is a powerful way of thinking. While there may occasionally be major errors in its application, at its core the principles of economics remain the strongest paradigm in the social sciences. Buddhism is also a powerful way of thinking. The central question in Buddhist philosophy is the same as that in economics: what is the key to human happiness? How can human suffering be reduced? But the answer to this question in the Buddhist way of thinking is exactly the opposite of that given by economics. Can Adam Smith learn from the Buddha? Can Buddhism learn from economics? This essay explores these topics. I first present an interpretation of what I take to be the core of Buddhist thinking in economic terms, and then show how that could be incorporated into economic thinking, and how economics would change as a result. I then try to do the reverse, and show how the economic way of thinking can clarify Buddhist thinking. I apply simple economic theory to develop a model of rational Zen Buddhism.

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Chang, Chia-Ju. "The Missing View in Global Postsecular Cinema: Crouching Tiger, Hidden Dragon as a Visual Kōan/Gong'an." Paragraph 42, no. 3 (November 2019): 370–86. http://dx.doi.org/10.3366/para.2019.0312.

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This article explores intersections between critical theory, Buddhism (Chan/Zen in particular), and film studies in what Jürgen Habermas characterizes as the current ‘post-secular society’. I use Ang Lee's Crouching Tiger, Hidden Dragon (2000) as a case in point to unveil a hidden kōan/gong'an structure or subtext. I view the medium of film as a technology of Chan eudaimon that is capable of deconstructing a reified self and helping the viewer develop compassion for cultivating an awakened mind. Cinema, in this light, can be recruited to foster a collective, self-less mind and culture that is urgently needed in China and beyond.

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