In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ahmadis: Community, Gender, and Politics in a Muslim Society. By Antonio Gualtieri. Montreal and Kingston: McGill-Queen's University Press, 2004. Pp. xvi + 192. Hardcover $65.00. Paper Cdn $24.95 / U.S. $19.95.American Knees. By Shawn Wong. Seattle and London: University of Washington Press, 2005. Pp. xxi + 229. Paper $14.95.The Art of Worldly Wisdom. By Baltasar Gracian and translated by Joseph Jacobs. Mineola, NY: Dover Publications, 2005. Pp. (...) xiii + 114. Paper $5.95.Bashō's Journey: The Literary Prose of Matsuo Bashō. Translated by David Landis Barnhill. Albany: State University of New York Press, 2005. Pp. xvii + 191. Hardcover $59.50. Paper $17.95.Bringing the Gods to Mind: Mantra and Ritual in Early Indian Sacrifice. By Laurie L. Patton. Berkeley: University of California Press, 2005. Pp. xv + 289. Hardcover $49.95/£32.50.Buddhist Inclusivism: Attitudes Towards Religious Others. By Kristin Beise Kiblinger. Burlington, VT: Ashgate Publishing Company, 2005. Pp. viii + 145. Hardcover $89.95.A Chinese Ethics for the New Century: The Ch'ien Mu Lectures in History and Culture, and Other Essays on Science and Confucian Ethics. By Donald J. Munro. Hong Kong: Chinese University Press, 2005. Pp. xlv + 158. Hardcover $33.00.Chinese Theories of Reading and Writing: A Route to Hermeneutics and Open Poetics. By Ming Dong Gu. Albany: State University of New York Press, 2005. Pp. xiv + 334. Hardcover $85.00.A Dictionary of Cantonese Slang: The Language of Hong Kong Movies, Street Gangs, and City Life. By Christopher Hutton and Kingsley Bolton. Honolulu: University of Hawai'i Press, 2005. Pp. xxiv + 492. Paper $28.00.Ghazālī and the Poetics of Imagination. By Ebrahim Moosa. Chapel Hill and London: University of North Carolina Press, 2005. Pp. xiii + 349. Hardcover $59.95. Paper $22.50.Going Forth: Visions of Buddhist Vinaya. Edited by William M. Bodiford. Honolulu: University of Hawai'i Press, 2005. Pp. x + 317. Hardcover $48.00.The Harem: Inside the Grand Seraglio of the Turkish Sultans. By N. M. Penzer. Mineola, NY: Dover Publications, 2005. Pp. 277. Paper $14.95.Ideals of the East: The Spirit of Japanese Art. By Kakuzo Okakura. Mineola, NY: Dover Publications, 2005. Pp. xiv + 106. Paper $5.95. [End Page 365]An Illustrated Chinese Materia Medica. By Jing-Nuan Wu. New York: Oxford University Press, 2005. Pp. 706. Price not given.Jews and Arabs: A Concise History of Their Social and Cultural Relations. By S. D. Goitein. Mineola, NY: Dover Publications, 2005. Pp. xv + 263. Paper $12.95.The Logic of Nothingness: A Study of Nishida Kitarō. By Robert J. J. Wargo. Honolulu: University of Hawai'i Press, 2005. Pp xi + 241. Paper $25.00.The Moral and Political Thought of Mahatma Gandhi. By Raghavan N. Iyer. New Delhi: Oxford University Press, 2000. Pp. xiii + 449. Paper Rs 520.00.Nietzsche's Epic of the Soul: Thus Spoke Zarathustra. By T. K. Seung. Lanham, MD: Lexington Books, 2005. Pp. xxviii + 370. Hardcover $83.00. Paper $27.95.Of Guilds, Companies, Corporations, and Governance: A Conceptual Sketch. By Leonardo R. Silos. Makati City, Philippines: Asian Institute of Management, 2005. Pp. xvi + 238. Price not given.The Path to Rome. By Hilaire Belloc. Mineola, NY: Dover Publications, 2005. Pp. ix + 251. Paper $12.95.The Philosophy of the Bhagavadgātā : A Study based on the Evaluation of the Commentaries of Śamkara, Rāmānuja and Madhva. By S. M. Srinivasa Chari. New Delhi: Munshiram Manoharlal Publishers, 2005. Pp. xxvi + 294. Hardcover Rs 575.00.The Philosophy of Rabindranath Tagore. By Kalyan Sen Gupta. Burlington, VT: Ash-gate Publishing Company, 2005. Pp. ix + 103. Hardcover $79.95.The Pristine Dao: Metaphysics in Early Daoist Discourse. By Thomas Michael. Albany: State University of New York Press, 2005. Pp. xi + 170. Hardcover $60.00. Paper $21.95.Three Mountains and Seven Rivers: Prof. Musashi Tachikawa's Felicitation Volume. Edited by Shoun Hino and Toshihiro Wada. Delhi: Motilal Banarsidass Publishers. 2004. Pp. xx + 903. Hardcover Rs. 1800.The Unity of Mystical Traditions: The Transformation of Consciousness in Tibetan and German Mysticism. By Randall Studstill. Leiden and Boston: Brill, 2005. Pp. xii + 304. Hardcover @89/$127.00.Writing the World: On Globalization. Edited by David... (shrink)

Relationship-oriented questions have always been at the crossroads of ethnoreligious identity, religious freedom, religious conversion, religious prejudice, and religious pluralism throughout Muslim-Buddhist co-existence in the sixth century within the Malay Archipelago. Other faiths could be freely practised except for propagation towards Muslim communities with Islam being the religion of the federation. This study aimed to explore Muslim-Buddhist relation types and the issues underpinning the following themes: history, identity, and concerns. Content and thematic analysis as well discourse analysis were utilised as (...) the study method for data collection and evaluation. Resultantly, the Muslim-Buddhist interaction pattern in Malaysia has occurred (culturally and religiously) from the early establishment of both religious communities. This relation, which has shifted in ethnoreligious orientation at every interaction level, opens more avenues and complexities requiring holistic management. (shrink)

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 of (...) Buddhist training and how shifts in the first-person perspective only occur through social friction. In this way, we are able to present empirical insights into how individual qualities of meaning become linked to social qualities of meaning, which then can be understood as a process of co-production of individual and social meaning. The empirical basis of this contribution is part of the research project 'Buddhism in the West'. The solution of the problem of life is seen in the vanishing of the problem. (Is not this the reason why those who have found after a long period of doubt that the meaning of life became clear to them have been unable to say what constituted that meaning?) -- Ludwig Wittgenstein (1974, Proposition 6.522) However it is, however it is he touches the arising-and-passing of aggregates: he gains rapture and joy: that, for those who know it, is deathless, the Deathless. --Dhammapada (373/374, Translation: Venerable Thanissaro). (shrink)

Kant's epistemology and the Buddhist philosophy are an idealism. But these two different philosophies have in themselves the contradictory element, namely the element of the outer sense of bodies and of the inner mind. Although Kant's transcendental idealism and the school Vijnanavadin (唯識學派) acknowledge only the representations and the consciousnesses., the mind need to be affected by the outer part. In Kant's theoretical philosophy the outer sense of bodies plays an alien role. It stands outside the subject. In spite of (...) this, the subject have to relate itself to the outer element. And in the Buddhism, in order to have consciousnesses, the subject have to be transformed from the fundamental ground, the Alayavijnana (第8 識). But the Alyavijnana need to have a certain moment in order to be transformed. In my paper I have concentrated myself on the problem of relation of the mind to the matter. I have tried to see into the way in which these two philosophies develop this relation. Moreover I am also interested in the problem in relation to the theoretical, practical, and aesthetical fields. (shrink)

Buddhism and its relation to other religions: Essays in honour of Dr Shozen Kumoi on his seventieth birthday. Heirakuji Shoten, Kyoto 1985. viii + 299, 431 pp. N.P.

1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...

In lieu of an abstract, here is a brief excerpt of the content:On Buddhist-Christian Studies in Relation to DialogueFrancis V. TisoIn taking on the task of co-editing Buddhist-Christian Studies, it would seem appropriate to provide some background by way of introduction. Being a disciple of Brother David Steindl-Rast, O.S.B., a man who refuses to sign his name with capital letters, since the late 1960s, it goes against my grain to write too much about myself. Therefore, the following comments are meant (...) also to serve as a foreword to the current issue.My own background in Buddhist-Christian studies has its roots in ongoing collaboration with Br. David, who will be remembered for his decades-long study of Zen and his affectionate rapport with the San Francisco Zen Center community, among others. I later studied interreligious dialogue and its theological implications with George Rupp and Harvey Cox at Harvard Divinity School. In order to let my studies sink their roots into contemplative soil, I served as Br. David's assistant at the Benedictine Grange and then went on to edit theological books at the Seabury Press in New York. Thanks to the kindness of the late and revered Alex Wayman, I was able to complete a doctorate in Buddhist Studies at Columbia University and Union Theological Seminary, where I gained some ability to work with Pali, Sanskrit, and Tibetan. I sought additional tutorial guidance from José Pereira of Fordham University, a polymath scholar deeply appreciated for his extraordinary ability to introduce students to the intricacies of Sanskrit literature. Our lengthy conversations about the Baroque Scholastic Catholic theologians formed my eagerness to welcome at least three of the articles in the current issue of BCS. After the doctorate, I continued to pursue study and contemplative practice in Europe and Asia, developing collegial friendships, especially with members of the International Association for Tibetan Studies. In 2003, M. R. John C. Wester, auxiliary bishop of San Francisco, asked me to participate in the Northern California Zen/Ch'an–Catholic Dialogue that had arisen from earlier dialogue programs in various monastic milieux such as Gethsemane and New Camaldoli. In the context of that dialogue, I was asked to serve the United States Conference of Catholic Bishops as associate director of the Secretariat for Ecumencial and Interreligious Affairs in Washington, DC, in 2004.Given this ongoing interplay in my own life between scholarly research and contemplative [End Page iii] practice, it is my hope that BCS will continue to nurture the same interests in its readership. Good scholarship and commitment to the goals of spiritual inquiry should also enrich the dialogue between Buddhists and Christians in various parts of the world. In a recent publication,1 Taigen Dan Leighton describes Dogen's methods with regard to reading: "So in addition to just reading through this material, the student of Zen may likely want to chew slowly at times, find pieces that are especially provocative, stimulating, or unsettlingly challenging, and take a while to consider, reflect, and digest." This is exactly what the Christian contemplative does in lectio divina. Moreover, to persons inclined to this kind of inquiry, even scholarly research gives rise to creative and, at times, truly contemplative insight. Thus even a journal committed to scholarship might find comfort in the "apophatic" methods of Buddhist or Christian contemplatives. Taigen reminds us that Zen sitting practice (zazen) is not the suppression of content. In fact, understanding is expected:Dogen is clearly not recommending zazen as mere blank, mindless sitting. Although he frequently criticizes practice concerned with achievement, or with reaching for particular schematized stages of development, Dogen regularly asks his monks if they thoroughly understand. He is suggesting a practice that is informed by intense inquiry into the ancient teachings, sayings, and dialogues, as well as into our present immediate experience. Throughout formal meditation as well as in our everyday activity, Dogen encourages vivid attention and awareness.In practice, this is nothing less than the interactive application of the principles of the great teachings on emptiness. As a method, the philosophical analysis of emptiness came to have an enormous impact on the Ch'an and Zen traditions; it was a method of "negation" in the sense that it could be... (shrink)

: It is an assertion routinely made that the rise of Chan represents a new stage in the development of Chinese Buddhism. But there can be no philosophical breakthrough without the discovery of new conceptual tools or perspectives. The histories and philosophical meanings of three language-related Chan methods are explored here; it is shown that not only are the methods vital to our understanding of Chan Buddhism but also they explain why Chan is so different from anything Chinese (...) philosophy had seen up until the rise of Chan. (shrink)

Buddhists endorse the concept of human actions and their consequences as they uphold the doctrine of karma. However, they deny the existence of a ‘permanent self’. Few questions arise in this regard. If a permanent self does not exist then who guides a person to decide the course of an action? How does a person choose to perform an action of the many alternatives in a situation? Who takes responsibility for the consequences of an action? This paper attempts to answer (...) these questions by reinterpreting the Buddhist’s ‘no-self’ theory from epistemological and logical perspectives. This paper argues that Buddhists while rejecting the existence of a ‘permanent self’ affirm the existence of impermanent psychophysical entities (five skandhas). The mereological sum of these psychophysical entities is known as a ‘person’ who performs actions. A person becomes morally responsible for the consequences of an action justifying the Buddhist doctrine of karma. (shrink)

Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy, this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti, particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna) might relate to svasaṃvitti; how those related doctrines might be brought to (...) bear with respect to some problems addressed with reference to the further doctrine (also closely related to svasaṃvitti) concerning pramāṇaphala; and the distinctiveness of Dharmakīrti’s sahopalambhaniyama argument for svasaṃvitti. A question recurrently considered throughout the essay has to do with whether (following Akeel Bilgrami) svasaṃvitti reflects a perceptual or a constitutive understanding of self-awareness. (shrink)

In contemporary society, mental health issues have received increasing attention. Moreover, how people perceive the acoustic environment affects mental health. In religious places, the unique religious soundscape, composed of the acoustic environment and sounds, has an obvious effect on mental health. In China, Han Chinese Buddhism has a long history and is currently the religion with the largest number of believers. The soundscape of temples has always been an important component of creating a Buddhist atmosphere. For this study, questionnaires (...) were distributed to believers and tourists inside and outside several well-known Han Chinese Buddhist temples in China to analyse the relationship between evaluations of temple soundscapes and mental health and the role of religious belief-related factors in this relationship. The results indicated that for the respondents, the overall acoustic environment of Buddhist temples was significantly correlated with mental health and that a preference for three sounds in Buddhist temples, i.e., bells, wind chimes and chanting sounds, was significantly correlated with mental health. Among religious belief-related factors, attitudes toward Buddhist thought, frequency of temple visitation and purpose for visiting temples can affect the correlation between personal evaluations of temple soundscapes and mental health. For people who partially believe in Buddhist thought, people who visit Buddhist temples twice or less per year, or people who visit temples for tourism purposes, the correlations between evaluations of the overall acoustic environment and mental health are higher than for people without these religious characteristics. For people who fully believe in Buddhist thought or who visit temples neither to worship Buddha nor for tourism purposes, the correlations between the preferences for bells and wind chimes and mental health are higher than for people without these religious characteristics. For people who partially believe in Buddhist thought, the correlation between the preference for chanting and mental health is higher than for people with other attitudes toward Buddhist thought. (shrink)

Nostra Aetate has played a major role in fostering positive Buddhist-Christian relations. Buddhist-Christian dialogue differs from Christianity’s other inter-religious dialogues both due to Buddhism’s non-theistic assumptions and due to the primary locus of post-conciliar dialogue: the dialogue of religious experience among contemplative monastics. The decision to concentrate on monastics as a Buddhist-Catholic bridge continues to bear fruit, not only for larger Buddhist-Catholic relations but for the academic study of mysticism. The author discusses the experiences of the Trappist monk Thomas (...) Merton, the landmark Naropa Institute conferences, and other institutionalized Catholic outreach to Buddhist monastics. John Paul II’s remarks about Buddhism in Crossing the Threshold of Hope were a low point and setback in dialogue; the author evaluates these remarks and their consequences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Individual in Relation to the Sangha in American Buddhism:An Examination of "Privatized Religion"Kenneth K. TanakaIn his celebrated book Bowling Alone (2000), Robert Putnam noted the increased level in the phenomenon of "privatized religion" within the previous thirty-five years. Many of the Baby Boomer generation left churches in the late 1960s and the 1970s. Some sought out new religious movements and religious therapies, but most simply "dropped out" (...) of organized religion altogether. He cites Wade Clark Roof and William McKinney, specialists in American religion, who describe the outcome of this trend in American religious behavior: "[The consequence was a] tendency toward highly individualized religious psychology without the benefits of strong supportive attachments to believing communities. A major impetus in this direction in the post-1960s was the thrust toward greater personal fulfillment and quest for the ideal self.... In this climate of expressive individualism, religion tends to become "privatized," or anchored in the personal realms."1 Putnam observes that although privatized religion may be "morally compelling and psychologically fulfilling," it involves less social capital than environments in which individuals are connected to other individuals in shared faith commitment.Interestingly, American Buddhism may be one of the beneficiaries of this trend, for the recent growth of Buddhism in the United States is partly attributable to the climate of "privatized" religion. Nowhere is this symbolized more than by the so-called Nightstand Buddhists.2The Nightstand Buddhists derive their name from their practice of placing a Buddhist meditation book on the nightstand after reading it before they go to sleep. They get up the next morning and practice to the best of their ability the meditation they had read about the night before. Further, they may frequently attend lectures at the local university and visit a Buddhist center's web-page or participate in an online Buddhist discussion group. And if we were to visit them, we might find their homes decorated with Buddhist artifacts.But these Nightstand Buddhists do not show up in any statistics on the [End Page 115] American Buddhist population because they would not identify themselves as Buddhists. According to Thomas Tweed, who coined the term Nightstand Buddhists, "Sympathizers (= Nightstand Buddhists) are those who have some sympathy for Buddhism but do not embrace it exclusively or fully. When asked, they would not identify themselves as Buddhists. They would say they are Methodists, or Jewish, or unaffiliated."3 However, they have been an important part of the story of Buddhism in America from its beginning and continue to be so today.Among the three million Buddhists currently estimated to be in the United States, I believe there are Buddhists who exhibit many of the same characteristics as the Nightstand Buddhists. And this number is significant, particularly among those converts to Buddhism whose main practice is meditation. This group of convert Buddhists is one segment of the larger Buddhist community in the United States, which I have categorized into four groups.41. New Asian American Buddhists (those who have mostly arrived in the United States since the 1960s: Vietnamese, Thai, Korean, Cambodian, Myanmar, Laotian, and Sri Lankan).2. Old-line Asian American Buddhists (those who were established before World War II: Chinese and Japanese).3. Convert Buddhists whose main practice is meditation (predominately Euro-Americans practicing in the Zen, Vipassanā, and Tibetan traditions).4. Convert Buddhists whose main practice is chanting (Sōkagakkai International–USA, a sizable percentage of whom are African and Hispanic Americans).In this paper, I wish to focus on a Jōdo Shinshū temple from the second group (old-line Asian American Buddhists) and on several centers collectively that belong to the Zen, Vipassanā, and Tibetan traditions from the third group (convert Buddhists whose main practice is meditation), looking at the manner in which individuals relate to their respective institutions and traditions, with special attention given to the phenomenon of "privatized religion."For purposes of this paper, my definition of "privatized religion" is based on the observation of Roof and McKinney, cited above, as "a tendency for individuals (1) to emphasize practicing at home over religious centers, and (2) to value the subjective and the inward." The homebound orientation is connected... (shrink)

Sankaraachaarya popularized the advaita thought among students of philosophy and seekers of knowledge of the Self or Brahman or Atman. But he is criticized by Indian theistic schools like Visistaadvaita and dvaita philosophies as “prachchnna bouddha – follower of the Buddha in disguise”. This comment of theistic schools makes it worthy of comparing the advaitic and Buddhist schools of thought in relation to consciousness, world, Soonya, and other expressions between the two thought systems. This paper does such a comparison from (...) cognitive science point of view and how the elements of Buddhism and Advaita thought enrich the modern scientific field of cognitive science. Also, a brief analysis is presented how the supplementary and complementary nature of the Upanishads, the Buddhism, the Jainism and the Shaddarsanas of Indian philosophic systems can be used to further the understanding of form, structure and function of human consciousness, mind and their functions. (shrink)

Studies in the psychology and phenomenology of religious experience have long acknowledged similarities with various forms of psychopathology. Consequently, it has been important for religious practitioners and mental health professionals to establish criteria by which religious, spiritual, or mystical experiences can be differentiated from psychopathological experiences. Many previous attempts at differential diagnosis have been based on limited textual accounts of mystical experience or on outdated theoretical studies of mysticism. In contrast, this study presents qualitative data from contemporary Buddhist meditation practitioners (...) and teachers to identify salient features that can be used to guide differential diagnosis. The use of certain existing criteria is complicated by Buddhist worldviews that some difficult or distressing experiences may be expected as a part of progress on the contemplative path. This paper argues that it is important to expand the framework for assessment in both scholarly and clinical contexts to include not only criteria for determining normative fit with religious experience or with psychopathology, but also for determining need for intervention, whether religious or clinical. Qualitative data from Buddhist communities shows that there is a wider range of experiences that are evaluated as potentially warranting intervention than has previously been discussed. Decision making around these experiences often takes into account contextual factors when determining appraisals or need for intervention. This is in line with person-centered approaches in mental health care that emphasize the importance of considering the interpersonal and cultural dynamics that inevitably constitute the context in which experiences are evaluated and rendered meaningful. (shrink)

Many traditional Mahayana, and modern Tibetan, Buddhist texts relate meditation attainment to psychic ability. This teaching served as the hypothesis—that more advanced meditators would choose a psi target correctly, significantly more often than beginners. A basic free-response design was used in which a computer programme (PreCOG) chose a target picture at random from a 4-picture set. There were 25 sets, all pictures of Tibet. PreCOG guided the participants through the procedure, in which they aimed to become aware of the target. (...) 18 participants, Tibetan monks, nuns and Western Buddhist meditators, completed 8 sessions each. Half the sessions used a clairvoyance, and half a precognition, protocol. Age and years of meditation practice correlated significantly with the psi scores (Pearson r = 0.52, p < 0.05). This suggests that, as one practices meditation, psychic awareness begins to manifest more reliably. This result was confounded by a non-significant psi-missing trend. There was no significant difference between the clairvoyance and precognition trials (t-diff (142) = 0.800). There was, however, significant psi-missing from the group of Rinpoches (t = -2.09, 2tail p < 0.05). The three participants who scored most strongly in the psi-missing direction all reported childhood memories of previous lives as monks in Tibet. Keywords: psychic awareness—Tibetan Buddhists—meditation. (shrink)

Explanations of consciousness from both philosophy and cognitive science are traditionally conceived in terms of how an active self-consciousness relates to the various aspects of the world with which it is faced. This way of framing the problem is intuitive, but it also leads ultimately to an infinite regress. A better approach to consciousness is suggested by Buddhism, which responds to the regress by arguing that consciousness and its apparent relata are, in any given instance, actually simultaneously illuminated isolates (...) of an underlying unity. This response circumvents the regress, but does not offer an explanation of consciousness as such. Nevertheless, insights such as this can be integrated into contemporary scientific theorizing about cognition and the brain with surprisingly fruitful results. (shrink)

A popular view holds that religion necessarily involves a strong, 'non-rational' element. According to this view, which the present study calls the 'transcendent' interpretation of religion, in the heart of religion is the unknowable Transcendent which is ineffable . This view holds that transcendence and ineffability are the key characteristics of any religious experience. ;The problem with this interpretation of religion is that, it undermines the uniqueness of individual religions, and it attributes a uniform philosophy of reality and language to (...) all religions. The present study suggests that such a universal characterization of religion is fundamentally flawed. ;The study develops what may be called the Buddhist 'naturalist' explanation of reality which is based on the Buddhist non-theism and the doctrine of dependent origination, and shows that early Buddhism explains naturalistically not only reality in general but also the religious reality or nirvana. Subsequently, with the assumption that one's conception of reality precedes one's philosophy of language, the study develops what can be called a non-transcendent philosophy of language in early Buddhism. The absence of ineffability is one of the most outstanding characteristics of this philosophy of language. ;This study does not neglect the strong, transcendent interpretation of the Buddhist religious experience that has been proposed by some of the eminent Buddhist scholars on the basis of such matters as the Buddhist four-cornered logic , the 'unanswered questions' and the 'direct and indirect' discourses . But this study questions the soundness of that interpretation and shows how these selfsame issues allow a non-transcendent interpretation. (shrink)

Chan Buddhist discourse refers repeatedly to many kinds of animals, particularly dogs and cats, as symbols or in fables in order to comment ironically on human attitudes and behavior. These creatures are appreciated for their positive qualities yet are also scathingly criticized for representing a lack of discipline and self-control. This paper considers how a couple of Chan gongan cases featuring animals are related to the Mahayana doctrine of universal Buddha-nature. Does Chan accept and approve or reject and refute the (...) orthodox view, does it craft a standpoint of ironic inconclusiveness that deliberately bypasses and reorients traditional doctrinal disputes, or do these cases primarily express an allegorical message regarding possibilities or challenges for humans seeking to attain an experience of enlightenment? (shrink)

Watsuji Tetsurô is famous for having constructed a systematic socio-political ethics on the basis of the idea of emptiness. This essay examines his 1938 essay “The Concept of ‘Dharma’ and the Dialectics of Emptiness in Buddhist Philosophy” and the posthumously published The History of Buddhist Ethical Thought, in order to clarify the Buddhist roots of his ethics. It aims to answer two main questions which are fundamentally linked: “Which way does Watsuji's legacy turn: toward totalitarianism or toward a balanced theory (...) of selflessness?” and “Is Watsuji's systematic ethics Buddhist?” In order to answer these questions, this essay discusses Watsuji's view of dharma, dependent arising, and morality in Hīnayāna Buddhism. It then proceeds to Watsuji's fine-tuning of the concept of emptiness in Mādhyamika and Yogācāra Buddhism. Finally, this essay shows how Watsuji's modernist Buddhist theory connects to his own systematic ethical theory. These two theories share a focus on non-duality, negation, and emptiness. But they differ in their accounts of the relations between the individual and the community, between the “is” and the “ought,” and between hermeneutics and transcendence. These findings give us hints as to Watsuji's origins, pitfalls, and possibilities. (shrink)

Presenting a comprehensive portrayal of the reading of Chinese and Buddhist philosophy in early 20th-century German thought, Chinese and Buddhist Philosophy in early Twentieth-Century German Thought examines the implications of these readings for contemporary issues in comparative and intercultural philosophy. Through a series of case studies from the late 19th-century and early 20th-century, Eric Nelson focuses on the reception and uses of Confucianism, Daoism, and Buddhism in German philosophy, covering figures as diverse as Buber, Heidegger, and Misch. He argues (...) that the growing intertextuality between traditions cannot be appropriately interpreted through notions of exclusive identities, closed horizons, or unitary traditions. Providing an account of the context, motivations, and hermeneutical strategies of early twentieth-century European thinkers' interpretation of Asian philosophy, Nelson also throws new light on the question of the relation between Heidegger and Asian philosophy. Reflecting the growing interest in the possibility of intercultural and global philosophy, Chinese and Buddhist Philosophy in early Twentieth-Century German Thought opens up the possibility of a more inclusive intercultural conception of philosophy. - See more at: http://www.bloomsbury.com/uk/chinese-and-buddhist-philosophy-in-early-twentieth-century-german-thoug ht-9781350002562/#sthash.1lY6OTYj.dpuf. (shrink)

본 연구는 어린이 불교교육의 가능성을 모색하기 위하여 초등학교 도덕과 교육과정에 나타난 불교 관련 내용을 분석하고 초등학교 불교교육의 방향을 제시한 것이다. 불교는 붓다가 깨달음을 얻은 후 이루어진 사상이자 종교로, 핵심 이론은 연기법과 사성제이다. 무상(無常)·공(空)을 본질로 하는 불교는 기성세대들에게는 설득력이 있지만, 어린이들에게 불교의 거대한 세계관과 인간 실상을 설명하기는 쉽지 않다. 어린이 철학교육은 학문 중 가장 심오하다고 여겨지는 철학에 대해 내용·결과보다 사유 과정과 활동에 초점을 두어 접근한다. 이를 염두에 두고 어린이 불교교육도 어려운 사상보다 정신과 문화에 대해 다각적으로 접근한다면 그 가능성을 찾을 수 있을 (...) 것이다. 도덕과의 제3차·제4차 교육과정 체계는 현재와 비교하면 부족한 점이 많지만, 의인화를 통해 생명존중과 생명평등의식, 도덕적 감수성과 상상력을 고취시켜주었다. 제5차·제6차 교육과정에서는 ‘사랑과 자비’ 내용을 구체적으로 다루었는데, 제7차에서 사라졌다가 2007 개정에서 다시 등장하였고, 2015 개정 교육과정에서는 다시 사라졌다. 과거 교육과정에서 전반적으로 인물과 삽화는 유교관련 내용은 많지만 불교와 관련된 것은 거의 없었다. 어린이 불교교육의 원리와 방향을 기신론의 체상용(體相用) 삼대(三大)에 기초하여 살펴보면, 본질인 체(體)의 관점에서 불교정신과 불교문화에 대한 이해에 초점을 두고, 상(相)의 관점에서 생애나 자타카 등 스토리텔링으로 접근하며, 용(用)의 관점에서 명상과 수행방법을 활용하여 교육에 적용하는 것이다. 예측이 쉽지 않지만 미래사회에서는 인공지능 등 기계와 공존하는 삶의 특성상 인간 본질에 대한 철학적 물음이 중요해질 것이라고 한다. 최근 서양윤리 중심의 도덕교육 분위기에서 불교를 비롯한 동양윤리내용을 보완함으로써 삶의 의미와 본질에 대한 통찰을 통해 교육적 의미를 찾기를 기대해본다. (shrink)

Due to a burgeoning tourism industry in the Indian Himalayan region of Ladakh, Buddhist monasteries now have lucrative means for generating income through tourism-related business and financial support from international sponsors and local business owners. Where previously Buddhist monasteries were dependent on the donations and labour of the lay community, currently, with the accumulation of surplus wealth, many Buddhist leaders of prominent monasteries have begun flipping this donor system around. Throughout this article, I look at how Buddhist monastic leaders have (...) invested surplus economic resources into philanthropic projects as a way to ‘give back’ to the wider community. I argue that the philanthropic initiatives by Buddhist leaders in Ladakh help to position Buddhist monastics as taking a leading role in the social and economic transformation of the region, thus working to push back against processes of secularization that threaten to decrease the influence of Buddhist monastic institutions. (shrink)

Buddhism has become one of the main dialogue partners for different psychotherapeutic approaches. As a psychological ethical system, it offers structural elements that are compatible with psychotherapeutic theory and practice. A main concept in Mahāyāna-Buddhism and postmodern psychoanalysis is intersubjectivity. In relational psychoanalysis the individual is analysed within a matrix of relationships that turn out to be the central power in her/his psychological development. By realising why one has become the present individual and how personal development is connected (...) with relationships, the freedom to choose and create a life that is independent from inner restrictions should be strengthened. In Mahāyāna-Buddhism, intersubjectivity is the result of an understanding of all phenomena as being in interdependent connection. Human beings are a collection of different phenomena and in constant interchange with everything else. Personal happiness and freedom from suffering depends on how this interchange can be realised in experience. The article focuses on the philosophical psychological fundaments in both approaches and emphasises clarification of to what the term ‘intersubjectivity’ exactly refers. This clarification is essential for the current dialogues, as well as further perspectives in this interdisciplinary field. (shrink)

Richard Hayes and Dan Arnold have made the claim that Dharmakīrti is a mind-body dualist by virtue of his doctrine of rebirth. Dharmakīrti, "elaborating the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism". Arnold identifies Dharmakīrti as an exemplary Buddhist philosopher who defends Buddhist reductionism and mind-body dualism. In Dharmakīrti's view, argues Arnold, the dynamic and relational character of subjectivity is not in conflict with the view that among the (...) psychophysical components of phenomenological persons are constitutively mental... (shrink)

Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine (...) and its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit’s theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit’s argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology. (shrink)

Japanese Buddhism is sometimes called “funeral Buddhism” contemptuously. Buddhism is often criticized in that it serves only the dead and does not useful for the living. In truth, the main duties of Buddhist monks are to perform funeral services, maintain graves and perform memorial services for the dead in Japan today. Modern Buddhist leaders in Japan tried to argue against such criticism and insisted that Buddhism in origin was not a religion for the dead but for (...) the living. In the post-modern situation, however, the philosophy of the dead is becoming necessary instead of the philosophy of the living that has been prevalent in modern ages. The living human beings cannot live without thinking of the dead. For example, the war victims in Auschwitz, Hiroshima, Nanjing and other places do not forgive us even today. In this situation, it is necessary to evaluate Buddhist tradition in Japan that shows us the way how to go with the dead. In this paper, first, I will introduce the philosophy of Tanabe Hajime (1885-1962) who insisted the existential co-operation with the dead under the influence of Zen Buddhism and next, examine some Mahayana Buddhist sutras from the viewpoint of the relation between the living and the dead. (shrink)

이 논문은 유식학의 사상구조와 분석심리학에 대한 통합적인 이해를 통해 최근 우리사회에서 다양한 형태로 주목받고 있는 명상심리치료에 대한 유식학적 융합모델의 정립을 위한 하나의 시도이다. 이를 통해 필자는 불교학의 패러다임에 현대 심리학의 성과를 통합적으로 도입할 수 있는 단초를 어느 정도 마련해보려는 것이다. 이를 위해 본고는 먼저 불교명상에 대한 최근의 국내․외 연구경향을 간략하게 소개한 후, 유식학과 분석심리학의 기본구조를 이해하기 위해 알라야식에 기반 한 8식의 구조와 융의 의식․무의식의 관계구조를 중심으로 비교․검토하였다. 또한 필자는 이러한 기본적 이해를 토대로 실존적인 고통발생의 기제와 그 해결방안을 제시하는 측면에서 유식학의 (...) 교설 가운데 사상구조의 핵심을 이루는 삼성설과 轉依의 구조를 명상심리의 맥락에서 살펴본 것이다. 결론적으로 유식학의 가장 대표적인 삼성설은 융이 제시하고 있는 바와 같이 현상적 고통의 문제를 중심으로 접근하는 ‘변계소집성’ 중심의 명상심리는 ‘과학적 치료’의 일환으로 상정된다. 한편 의타기성을 근거로 한 노력, 즉 轉依를 향한 ‘원성실성’ 중심의 명상심리는 개성화를 통한 인간전체 즉 자기실현을 향한 수행의 과정과 그 치료적 맥락에서 ‘철학적 치료’의 일환으로 정립할 수 있다고 본다. (shrink)