Results for ' Buddhist sociology'

964 found
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  1. Buddhist Revival in India, Aspects of the Sociology of Buddhism.Trevor Ling - 1981 - Religious Studies 17 (4):577-578.
     
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  2.  46
    The Sociology of Knowledge and Buddhist-Christian Forms of Faith, Practice and Knowledge.Morris J. Augustine - 1981 - Japanese Journal of Religious Studies 8 (34):237.
  3.  33
    The origins and sociology of the early buddhist philosophy of moral determinism.V. P. Varma - 1963 - Philosophy East and West 13 (1):25-47.
  4.  43
    Buddhist Philosophy: A Historical Analysis.David J. Kalupahana - 1984 - University of Hawaii Press.
    This introduction to Buddhism examines its basic philosophical teachings and historical development, setting forth complex and significant ideas in a straightforward and simple style that is easily accessible to the student. The author's orientation is philosophical, rather than religious or sociological. This approach is both the uniqueness and the strength of the work.Part I outlines the historical background out of which Buddhism arose and emphasizes the teachings of early Buddhism. Part II examines developments in the history of Buddhist thought (...)
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  5. The Social philosophy of Buddhism.Samdhong Rinpoche & C. Mani (eds.) - 1972 - Varanasi, India: Central Institute of Higher Tibetan Studies.
     
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  6.  14
    “Japanese Buddhism”: Constructions and Deconstructions.Richard K. Payne - 2016 - In Gereon Kopf, The Dao Companion to Japanese Buddhist Philosophy. Dordrecht: Springer. pp. 3-51.
    This essay provides a critical analysis of the concept “Japanese Buddhism.” “Japanese Buddhism” is an inherently ambiguous phrase, and this allows it to conceal a host of problematic theoretical commitments. On the one hand, the phrase is relatively bland—a mere locative identifying the various forms of Buddhism found in Japan. On the other, however, it can be used with a different kind of adjectival intent, identifying a unique kind of Buddhism, a Buddhism that is Japanese. In contrast, the expression “Buddhisms (...)
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  7.  15
    Women in Pāli Buddhism: walking the spiritual paths in mutual dependence.Pascale Engelmajer - 2015 - New York: Routledge.
    The Pāli tradition presents a diverse and often contradictory picture of women. This book examines women's roles as they are described in the Pāli canon and its commentaries. Taking into consideration the wider socio-religious context and drawing from early brahmanical literature and epigraphical findings, it contrasts these descriptions with the doctrinal account of women's spiritual abilities. The book explores gender in the Pāli texts in order to delineate what it means to be a woman both in the context in which (...)
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  8. Buddhist Monk, Buddhist Layman: A Study of Urban Monastic Organization in Central Thailand.Jane Bunnag - 2007 - Cambridge University Press.
    Most anthropological and sociological studies of Buddhism have concentrated on village and rural Buddhism. This is a systematic anthropological study of monastic organization and monk-layman interaction in a purely urban context in the countries where Theravada Buddhism is practised, namely, Burma, Cambodia, Ceylon, Laos and Thailand. The material presented is based on fieldwork carried out in Ayutthaya, Central Thailand. Dr Bunnag describes and analyses the socio-economic and ritual relations existing between the monk and the lay community, and she demonstrates the (...)
     
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  9.  2
    The social philosophy of Buddhism.Siddhi Butr-Indr - 1973 - Bangkok: Mahamakut Buddhist University.
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  10.  8
    Buddhist Studies From India to America: Essays in Honor of Charles S. Prebish.Damien Keown (ed.) - 2005 - Routledge.
    _Buddhist Studies from India to America_ covers four important areas of Buddhist Studies: Vinaya Studies and Ethics, the history of Buddhist schools, Western Buddhism, and Inter-religious dialogue. These are the main areas which Charles S. Prebish has either inaugurated or helped to define; and his academic career as a leading, international scholar, and his significant professional achievements are celebrated within this volume. The geographical and historical scope of the essays in this collection range from ancient India to modern (...)
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  11.  26
    Caste and Buddhist philosophy: continuity of some Buddhist arguments against the realist interpretation of social denominations.Vincent Eltschinger - 2012 - Delhi: Motilal Banarsidass Publishers. Edited by Raynald Prévèreau.
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  12.  46
    Christian-Buddhist Dialogue on Loving the Enemy.Wioleta Polinska - 2007 - Buddhist-Christian Studies 27 (1):89-107.
    In lieu of an abstract, here is a brief excerpt of the content:Christian-Buddhist Dialogue on Loving the EnemyWioleta PolinskaWe are taught to think that we need a foreign enemy. Governments work hard to get us to be afraid and to hate so we will rally behind them. If we do not have an enemy, they will invent one in order to mobilize us. Yet they are also victims.1—Thich Nhat HanhWe are called to speak for the weak, for the voiceless, (...)
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  13.  17
    "the Last Missionary To Leave The Temple Should Turn Off The Light": Sociological Remarks On The Decline Of Japanese "immigrant" Buddhism.Frank Usarski - 2008 - Japanese Journal of Religious Studies 35 (1):39-59.
  14.  10
    On the philosophy of Buddhism: four essays.Uma Chakravarti - 2015 - Shimla: Indian Institute of Advanced Study.
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  15.  36
    Object, genre, and Buddhist sculpture.Kenneth Dauber - 1992 - Theory and Society 21 (4):561-592.
    For sociologists, interpretations of cultural objects, whether grouped into genres or taken individually, are intermediate steps toward understanding more fully the contexts in which they are produced. This does not deny the satisfaction implicit in grasping the significance of aspects of objects themselves; I hope that the analysis I have presented lends viewing the Sangatsu-dō sculptures a degree of comprehension, and pleasure, not present before. The ultimate test, however, and the justification for undertaking any sociological examination of cultural objects, is (...)
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  16.  26
    Who Is a Buddhist?James William Coleman - 2012 - Buddhist-Christian Studies 32:33-37.
    In lieu of an abstract, here is a brief excerpt of the content:Who Is a Buddhist?James William ColemanAs a sociologist who has done a lot of work on Western Buddhism, the question of exactly who is a Buddhist and who isn't is a big one. The answers to such fundamental sociological issues as how many Buddhists there are, their age, ethnic group, marital status, social background, and place of residence all rest on that fundamental definitional question. There are, (...)
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  17.  20
    Classical Buddhism, Neo-Buddhism and the Question of Caste.Pradeep P. Gokhale - 2020 - Routledge India.
    This book examines the interface between Buddhism and the caste system in India. It discusses how Buddhism in different stages, from its early period to contemporary forms-Theravāda, Mahāyāna, Tantrayāna and Navayāna-dealt with the question of caste. It also traces the intersections between the problem of caste with those of class and gender. The volume reflects on the interaction between Hinduism and Buddhism: it looks at critiques of caste in the classical Buddhist tradition while simultaneously drawing attention to the radical (...)
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  18.  16
    Deep Sociology.John Clammer - 2018 - In Ananta Kumar Giri, Beyond Sociology: Trans-Civilizational Dialogues and Planetary Conversations. Springer Singapore. pp. 53-69.
    The chapter addresses the crucial question of whether in fact sociology actually answers the questions that it purports to and suggests that in much of its present form the subject is still trapped in a framework of Eurocentric and Cartesian assumptions that would be greatly modified and deepened by considering alternative ways of conceptualizing the social world. The chapter attempts to offer exactly such a fresh viewpoint by investigating alternative sources of sociological insight, including those that might arise from (...)
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  19.  11
    A Buddhist Theory of Privacy.Soraj Hongladarom - 2015 - Singapore: Imprint: Springer.
    This book offers a new way to justify privacy based on a theory derived from Buddhist insights. It uses insights obtained from the Buddhist teachings on Non-Self to create an alternative theory of privacy. In doing so, the author first spells out the inherent differences between the Buddhist insights and the beliefs underlying conventional theories of privacy. While Buddhism views the self as existing conventionally through interactions with others, as well as through interrelations with other basic components, (...)
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  20.  10
    Relational Phenomenology: Individual Experience and Social Meaning in Buddhist Meditation.W. Vogd & J. Harth - 2019 - Journal of Consciousness Studies 26 (7-8):238-267.
    Buddhist meditation practices presuppose that the abstract doctrines of Buddhist teachings can be transformed into individual experiences. In contrast to the assumption of a merely solipsistic phenomenology which focuses on first-person perspectives alone, we would like to propose a sociological extension of this perspective to a relational perspective that includes specific world- and selfreferences. With the empirical case of a long-time practitioner of Theravada Buddhism, we show how the primary focus on individual experiences may be misleading in terms (...)
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  21.  64
    Christians Talk about Buddhist Meditation; Buddhists Talk about Christian Prayer (review).Sarah Katherine Pinnock - 2007 - Buddhist-Christian Studies 27 (1):204-208.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christians Talk About Buddhist Meditation; Buddhists Talk About Christian PrayerSarah K. PinnockChristians Talk About Buddhist Meditation; Buddhists Talk About Christian Prayer. Edited by Rita M. Gross and Terry C. Muck. London: Continuum, 2003. 157 pp.It is popularly assumed that meditation enhances well-being and relieves stress. In the West, Asian practices are taught to persons from mainly Christian and Jewish backgrounds as new forms of spirituality, often (...)
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  22.  88
    The Implications of Weber's Sociology of Religion for the Understanding of the Processes of Change in Contemporary Non-European Societies and Civilization.Samuel N. Eisenstadt - 1974 - Diogenes 22 (85):83-111.
    Weber's studies of non-European (or non-Christian) religions constitute the largest part of his Sociology of Religion—comprising most of the Aufsaetze zur Religionssoziologie (1920-1923), as well as large parts of his treatment in Wirtschaft und Gesellschaft (1956). Included, as is well known, are relatively full-blown studies of Jewish, Chinese (Confucian) and Indian (Hindu and Buddhist) civilizations, and more dispersed, but very rich appraisals of diverse aspects of other religions. These studies are focused on the internal dynamics of religions and (...)
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  23.  34
    Eighth Conference of the European Network of Buddhist-Christian Studies: St. Ottilien, Germany, 11–15 June 2009.John D'Arcy May - 2010 - Buddhist-Christian Studies 30:189-194.
    In lieu of an abstract, here is a brief excerpt of the content:Eighth Conference of the European Network of Buddhist-Christian StudiesSt. Ottilien, Germany, 11–15 June 2009John D’Arcy MayWith a higher proportion of Buddhist participants from Europe, Asia, and the United States than ever before, the European Network of Buddhist-Christian Studies at its 2009 conference in the Benedictine Archabbey of St. Ottilien near Munich addressed the question of authority, both spiritual and temporal, in the two traditions. There seems (...)
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  24.  56
    Identity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa Monasticism (review).Christian Pb Haskett - 2007 - Buddhist-Christian Studies 27 (1):187-192.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Identity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa MonasticismChristian P. B. HaskettIdentity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa Monasticism. By Martin A. Mills. London: RoutledgeCurzon, 2003. 404 + xxi pp. with 12 black and white plates.In Tibetan Buddhism, there is a type of teaching called a dmar khrid, a "red instruction," wherein the lama brings students through (...)
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  25.  17
    Realizing Awakened Consciousness: Interviews with Buddhist Teachers and a New Perspective on the Mind.Richard P. Boyle - 2015 - Cambridge University Press.
    If, as Buddhism claims, the potential for awakening exists in all human beings, we should be able to map the phenomenon with the same science we apply to other forms of consciousness. A student of cognitive social science and a Zen practitioner for more than forty years, Richard P. Boyle brings his sophisticated perspective to bear on the development of a theoretical model for both ordinary and awakened consciousness. Boyle conducts probing interviews with eleven prominent Western Buddhist teachers and (...)
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  26.  12
    Socio-economic philosophy of Buddhism: an investigation based on Pāli literature.Nhat Huong Thao Pham - 2019 - Delhi, India: Eastern Book Linkers.
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  27.  25
    The art of Buddhist connectivity: Organic rice farming in Thailand.Chanatporn Limprapoowiwattana - 2023 - Agriculture and Human Values 40 (3):1087-1103.
    This article analyses the interplay between the International Federation of Organic Agriculture Movements (IFOAM) standard, Buddhist socio-economic imaginaries, and values within the global production network (GPN) of organic rice. It asks, _“How do transnational standardisation and local values interact in the global production network of organic rice?”_ Little research has been conducted on the imaginaries and values embedded in the GPNs of organic food. This research aims to fill this gap by examining the transition to organic agriculture among two (...)
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  28.  19
    Sakyadhita International: Gender Equity in Ultramodern Buddhism.Praveena Rajkobal & Anna Halafoff - 2015 - Feminist Theology 23 (2):111-127.
    The nexus between religion and violence has been widely debated in the public sphere at the turn of the twenty-first century. Much of these discourses have centered on direct violence, and on terrorism in particular. Yet, structural violence also remains endemic within many religious traditions, including Buddhism. Buddhist women, and men, continue to challenge these gender inequalities in various ways, notably Sakyadita, the International Association of Buddhist Women founded in 1987, is committed to improving conditions for Buddhist (...)
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  29.  37
    Integrating Christ and the Saints into Buddhist Ritual: The Christian Homa of Yogi Chen.Richard K. Payne - 2015 - Buddhist-Christian Studies 35:37-48.
    In lieu of an abstract, here is a brief excerpt of the content:Integrating Christ and the Saints into Buddhist Ritual:The Christian Homa of Yogi ChenRichard K. PayneConcern with dual belonging reflects the increasing religious pluralism of European and American societies. This pluralism has included both an increasing variety of religious traditions from outside the monotheistic mainstream of Abrahamic religions as well as new movements and sects within that mainstream. Awareness that religious pluralism is a reality and that many people (...)
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  30.  38
    Converging Ways? Conversion and Belonging in Buddhism and Chrisitanity (review).Catherine Cornille - 2008 - Buddhist-Christian Studies 28:161-162.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Converging Ways? Conversion and Belonging in Buddhism and ChrisitanityCatherine CornilleConverging Ways? Conversion and Belonging in Buddhism and Chrisitanity. By John D’Arcy May. Sankt Ottilien: EOS Klosterverlag, 2007. 207 pp.In the course of the past seven years, the European Network of Buddhist-Christian Studies has established itself as a locus of serious dialogue and creative religious reflection. This volume, which emerged out of the sixth conference (in 2005) at (...)
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  31.  22
    Being engaged in the World (nhập thế) and the secular state in 20th century Vietnam. Approaching two notions through Hòa Hảo Buddhism history.Pascal Bourdeaux - 2022 - Theory and Society 51 (5):871-892.
    Hòa Hảo Buddhism belongs to that traditional lay and frugal buddhism encouraging practicing at home (tu tại gia) while being engaged with the world (nhập thế). It appeared in Southern Vietnam at the end of the 1930’s. Obviously, colonial contest and economic depression have played the part of a powerful catalyst in the spread by a young charismatic and reformist character of this millenarianism. Then, during three decades of postcolonial and cold wars (1945–1975), this New Religious movement hardly expressed its (...)
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  32.  35
    Eight Theories of Religion: Ethnicity, Ritual, and Violence in the Japanese Buddhist Tradition.Daniel L. Pals - 2006 - Oxford University Press USA.
    Why do human beings believe in divinities? Why do some seek eternal life, while others seek escape from recurring lives? Why do the beliefs and behaviors we typically call "religious" so deeply affect the human personality and so subtly weave their way through human society? Revised and updated in this second edition, Eight Theories of Religion considers how these fundamental questions have engaged the most important thinkers of the modern era. Accessible, systematic, and succinct, the text examines the classic interpretations (...)
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  33.  24
    Vietnamese Catholics in the United States and Americanization: A Sociological and Religious Perspective.Peter C. Phan - 2023 - Buddhist-Christian Studies 43 (1):229-234.
    abstract: Taking a cue from Carilyn Chen's book about the Americanization of Taiwanese immigrant Buddhists, Getting Saved in America: Taiwanese Immigration and Religious Experience (2009), this essay narrates the process by which Vietnamese Catholics are "Americanized." Compared with the Taiwanese Buddhists, Vietnamese Catholics had the advantage of being members of a global Church, were from the beginning incorporated into the American Catholic Church, thereby enjoying the many benefits that this institutional incorporation brought with it, and were cared for pastorally by (...)
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  34. Buddhan mutal Mārksu vare: paṭhanaṃ.Dharmmarāj Aṭāṭṭ - 1987 - Taliparamba, P.O. Karimbam, Cannanore Dist.: Ḍayalōg Bukks.
    Articles suggesting social irrelevance of Hindu philosophy and similarities between Buddhism and Marxism; Marxist viewpoints.
     
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  35. God as political philosopher: Buddha's challenge to Brahminism.Kancha Ilaiah - 2001 - Mumbai: Popular Prakashan.
    Ilaiah demystifies Buddha whom he sees as a man and not a god and as India's first social revolutionary.
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  36. Shinkō to jissen.Daien Fuken - 1961
     
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  37.  15
    Gesamtausgabe.Max Weber - 1996 - Mohr Siebeck.
    English summary: The Max Weber-Studienausgabe (MWS) renders Max Weber's works and speeches accessible to a large audience, using the complete and reliable Max Weber-Gesamtausgabe (MWG) as its basis while deliberately dispensing with its editional apparatus. It has however been laid out in such a manner that the reader can easily fall back on the MWG.This is a critical edition of Max Weber's Hinduism and Buddhism, the second of Max Weber's studies on the Economic Ethics of World Religions which followed his (...)
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  38.  4
    A post-western account of critical cosmopolitan social theory: being and acting in a democratic world.Michael Murphy - 2021 - Lanham, Maryland: Rowman & Littlefield.
    In this book, Michael Murphy argues that if cosmopolitanism is to remain critical and relevant, what is required is a process of critique and cooperation. At the level of intercultural exchange, this requires understanding the encounter with the Other as a mutual phase of development and holds out the potential to rejuvenate world philosophies. Through this process the cosmopolitan imagination emerges from a dialogue between global traditions of relational sociologies on matters of common concern. The second stage of the book (...)
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  39.  77
    Religious Realism.Bruce Reichenbach - 2009 - In Melville Y. Stewart, Science and Religion in Dialogue. Wiley-Blackwell. pp. 1034--1052.
    In "Religious Realism," I trace the realism/nonrealism debate in religion, arguing that although religions are psychological and sociological phenomena, they make truth-claims about reality. I develop the epistemic religious nonrealism of Buddhism an contrast it with Christian realism, focusing particularly on Thomas Morris's treatment of the incarnation. In the end I argument that realism matters because of the content of religion, the importance of making truth claims, and for resolving the human predicament.
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  40. "Seken" to wa nani ka.Kinʾya Abe - 1995 - Tōkyō: Kōdansha.
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  41.  33
    Japanese culture: the religious and philosophical foundations.Roger J. Davies - 2016 - Tokyo ; Rutland, Vermont: Tuttle Publishing.
    Japanese Culture: The Religious and Philosophical Foundations takes readers on a thoroughly researched and extremely readable journey through Japan's cultural history. This much-anticipated sequel to Roger Davies's best-selling The Japanese Mind provides a comprehensive overview of the religion and philosophy of Japan. This cultural history of Japan explains the diverse cultural traditions that underlie modern Japan and offers readers deep insights into Japanese manners and etiquette. Davies begins with an investigation of the origins of the Japanese, followed by an analysis (...)
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  42. Identity Crises: Religious Identity, Identity Politics and Social Justice.Desh Raj Sirswal - manuscript
    Identity is a concept that evolves over the course of life. Identity develops over time and can evolve, sometimes drastically; depending on what directions we take in our life. In the age of globalization, a human being is more aware than old times regarding his community, social and national affairs. A person who identifies himself as part of a particular political party, of a particular faith, and who sees himself as upper-middle class, might discover that in later age, he's a (...)
     
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  43.  14
    The politics of time in China and Japan: back to the future.Viren Murthy - 2022 - New York, NY: Routledge.
    Drawing on a wide range of texts and using an interdisciplinary approach, this volume shows how Chinese and Japanese intellectuals mobilized the past to create a better future. It is especially significant today given a world where, amidst tensions within Asia and the rise of China, East Asian intellectuals and governments constantly find new political meanings in their traditions. The essays illuminate how throughout Chinese and Japanese history, thinkers constantly weaved together nationalism, internationalism and a politics of time. This volume (...)
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  44.  23
    Exploring Nysticism: A Methodological Essay.Paul Wienpahl - 1977 - Philosophy East and West 27 (3):349-363.
    Until less than a century ago, the two prevailing views of dreams as well as of souls were that they are inconsequential or of divine origin. In either case it was assumed that they cannot be objects of rational inquiry. Similar views still prevail regarding mystical experiences and mysticism in general. Modern Western opinion, whether friendly or hostile, holds that the mystical falls squarely within the domain of the irrational. Mr. Staal argues that mysticism can be studied rationally, and that (...)
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  45.  76
    Bushido: samurai ethics and the soul of Japan.Inazō Nitobe - 1906 - Mineola, N.Y.: Dover Publications.
    At the turn of the 20th century, when Japan was evolving from an isolated feudal society into a modern nation, a Japanese educator wrote this book to introduce the rest of the world to his society's traditional values. Author Inazo Nitobe defines bushido, the way of the warrior, as the source of the virtues most admired by his people. In this eloquent work, he takes an eclectic and far-reaching approach, drawing examples from indigenous traditions--Buddhism, Shintoism, Confucianism, and the centuries-old philosophies (...)
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  46.  18
    Self, Motivation, and Virtue: Innovative Interdisciplinary Research.Nancy E. Snow & Darcia Narvaez (eds.) - 2019 - New York: Routledge.
    This volume features new findings by nine interdisciplinary teams of researchers on the topics of self, motivation, and virtue. Nine chapters bringing together scholars from the fields of philosophy, psychology, neuroscience, and sociology advance our substantive understanding of these important topics, and showcase a variety of research methods of interdisciplinary interest. Essays on Buddhism and the self in the context of romantic relationships, the development of personal projects and virtue, the notion of self-distancing and its moral impact, virtues as (...)
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  47.  98
    Frederick J. Streng Book Award: An Interview with Harold Kasimow, John Keenan, and Linda Keenan.Harold Kasimow, John P. Keenan & Linda Klepinger Keenan - 2005 - Buddhist-Christian Studies 25 (1):205-207.
    In lieu of an abstract, here is a brief excerpt of the content:Frederick J. Streng Book Award:An Interview with Harold Kasimow, John Keenan, and Linda KeenanHarold Kasimow, John P. Keenan, and Linda Klepinger KeenanThe recipient of the Frederick J. Streng Book of the Year Award for 2004 is Beside Still Waters: Jews, Christians, and the Way of the Buddha, edited by Harold Kasimow, John P. Keenan, and Linda Klepinger Keenan. This book provides the reader with a combination of reflection on (...)
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  48.  36
    Do Peace Studies Reach Out, Including Others?Johan Galtung - 2010 - Dilemata 3.
    This paper presents various personal reflections made about Peace studies find its new challenges, which will help to understand the reality and peace research from new globalizing dimensions. From the transnational and interdisciplinary perspective, we aim to go beyond what is established in order to open new ways to analyze and offer other benchmarks, such as equality and equity. In this sense, the text develops a convergence of different approaches to this research: sociology of peace, development, politics and culture, (...)
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  49. The Oneness Hypothesis: Beyond the Boundary of Self.Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.) - 2017 - New York, NY, USA: Columbia University Press.
    The idea that the self is inextricably intertwined with the rest of the world—the “oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior. This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications (...)
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  50.  12
    Zhongguo zhe xue yu wen hua lun ji =. Dayuan & Haitao Jia (eds.) - 2014 - Guangzhou Shi: Shi jie tu shu chu ban gong si.
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