Here are 100 books that Buddhist Moral Philosophy fans have personally recommended if you like
Buddhist Moral Philosophy.
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I began studying philosophy, both western and Asian, as a college freshman, and I never stopped. Much of my career in philosophy was devoted to building bridges between western and Buddhist traditions. The best philosophers try to make their ideas as clear as possible. But standards of clarity can differ across traditions, and this sometimes makes it difficult to present the theories and arguments of one philosophical tradition to those who think in terms of another. I have struggled with this in my own efforts at bridge-building, and I am always appreciative when I see other scholars of Buddhism achieve the sort of clarity I aim for.
This is simply the best available study of the Indian Buddhist philosophical tradition as a whole. It starts with the thought of the Buddha and ends with some 12th-century Buddhist thinkers who tried to synthesize the different strands that Buddhist philosophers had developed in the intervening 16 centuries. Westerhoff does a fine job of laying out all the major figures and schools in a way that makes clear how they supported their different views. His interpretations of the figures he discusses are fair and well supported.
Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy in the first millennium CE. He starts from the composition of the Abhidharma works before the beginning of the common era and continues up to the time of Dharmakirti in the sixth century. This period was characterized by the development of a variety of philosophical schools and approaches that have shaped Buddhist thought up to the present day: the scholasticism of the Abhidharma, the Madhyamaka's theory of emptiness, Yogacara idealism, and the logical and epistemological works of Dinnaga…
I began studying philosophy, both western and Asian, as a college freshman, and I never stopped. Much of my career in philosophy was devoted to building bridges between western and Buddhist traditions. The best philosophers try to make their ideas as clear as possible. But standards of clarity can differ across traditions, and this sometimes makes it difficult to present the theories and arguments of one philosophical tradition to those who think in terms of another. I have struggled with this in my own efforts at bridge-building, and I am always appreciative when I see other scholars of Buddhism achieve the sort of clarity I aim for.
Dharmakīrti is among the most important of the Indian Buddhist philosophers, but he is also one of the most challenging. These two eminent scholars of his tradition bring their expertise to bear in making a central aspect of his thought accessible to non-experts. The Buddhist quest for enlightenment is organized around the task of overcoming the sense of self, the sense of a ‘me’ that is the owner of this life. Eltschinger and Ratié clearly and carefully explain how Dharmakīrti uses philosophical rationality to help us in the task of dissolving that sense.
From very early times, Buddhist intellectuals have made the notion of a self-existing over and above the bodily and mental constituent’s one of their main targets. Their critique first culminates in Vasubandhu’s treatise against the Buddhist personalists (5th century CE).The eighth-century philosophers Santaraksita and Kamalasila provide another milestone in the history of the mainstream Buddhists’ critique of the self and the person: their Tattvasangraha (pañjika) contains the most learned and elaborate treatment of the subject. But how have Dignaga and Dharmakirti contributed to this debate? The present study attempts to answer at least in part this question by offering an…
I began studying philosophy, both western and Asian, as a college freshman, and I never stopped. Much of my career in philosophy was devoted to building bridges between western and Buddhist traditions. The best philosophers try to make their ideas as clear as possible. But standards of clarity can differ across traditions, and this sometimes makes it difficult to present the theories and arguments of one philosophical tradition to those who think in terms of another. I have struggled with this in my own efforts at bridge-building, and I am always appreciative when I see other scholars of Buddhism achieve the sort of clarity I aim for.
Buddhist philosophers try to construct rational defenses of those claims about the nature of ourselves and the world that are central to the Buddhist project. So clarity about how we obtain knowledge is important to Buddhist thinkers. In this book Stoltz presents some of the fruits of their efforts, the epistemological theories of the tradition. What I most like about this book is the clarity with which Stoltz connects Buddhist theorizing about knowledge with trends in more recent western epistemology, bringing out both important overlaps and significant discontinuities.
Illuminating the Mind puts the field of Buddhist epistemology in conversation with contemporary debates in philosophy. Jonathan Stoltz provides readers with an introduction to epistemology within the Buddhist intellectual tradition in a manner that is accessible to those whose primary background is in the "Western" tradition of philosophy. The book examines many of the most important topics in the field of epistemology, topics that are central both to contemporary discussions of epistemology and to the classical Buddhist tradition of epistemology in India and Tibet. Among the topics discussed are Buddhist accounts of the nature of knowledge episodes, the defining conditions…
I began studying philosophy, both western and Asian, as a college freshman, and I never stopped. Much of my career in philosophy was devoted to building bridges between western and Buddhist traditions. The best philosophers try to make their ideas as clear as possible. But standards of clarity can differ across traditions, and this sometimes makes it difficult to present the theories and arguments of one philosophical tradition to those who think in terms of another. I have struggled with this in my own efforts at bridge-building, and I am always appreciative when I see other scholars of Buddhism achieve the sort of clarity I aim for.
A key claim of Buddhist philosophy is that all the facts about persons are causally determined. This claim leads people to wonder where Buddhists stand on the so-called ‘free will’ problem: can someone whose actions are determined by earlier events be held responsible for what they do? This question never arose in Indian Buddhist philosophy, but modern scholars have had much to say about whether Buddhism’s causal determinism is compatible with the practice of praising or blaming people for what they do. This book collects some of the best attempts to answer the question.
Throughout the history of Buddhism, little has been said prior to the Twentieth Century that explicitly raises the question whether we have free will, though the Buddha rejected fatalism and some Buddhists have addressed whether karma is fatalistic. Recently, however, Buddhist and Western philosophers have begun to explicitly discuss Buddhism and free will.
This book incorporates Buddhist philosophy more explicitly into the Western analytic philosophical discussion of free will, both in order to render more perspicuous Buddhist ideas that might shed light on the Western philosophical debate, and in order to render more perspicuous the many possible positions on the…
Initially trained as a mathematician, I have
now been an academic philosopher for well over four decades—in the UK,
Australia, and currently at the Graduate Center of the City University of
New York. About halfway through this time I was shocked to discover that
I knew nothing of half of the world’s philosophy: that developed in the
Eastern traditions. I set about educating myself—reading, travelling to India
and Japan to teach and study, working with those who were specialists in
the relevant areas. Nowadays in my philosophical writing and research I
am able to draw on a much richer and deeper understanding of philosophy.
Perhaps the best-known form of Chinese Buddhism in the West is Chan (禪). This had a major impact on Buddhism in Japan, when it took off there around the 12th Century. (The Japanese pronunciation of the Chinese character is Zen.) Zen is undoubtedly the most enigmatic form of Buddhism, and many “pop” books on it can be found in local bookstores, but good philosophical books are much harder to find. Kasulis’ book is one of the best. Certainly, you are going to get his take on matters, and there are others, but it’s hard to go past his book for a good philosophical introduction to Zen.
Initially trained as a mathematician, I have
now been an academic philosopher for well over four decades—in the UK,
Australia, and currently at the Graduate Center of the City University of
New York. About halfway through this time I was shocked to discover that
I knew nothing of half of the world’s philosophy: that developed in the
Eastern traditions. I set about educating myself—reading, travelling to India
and Japan to teach and study, working with those who were specialists in
the relevant areas. Nowadays in my philosophical writing and research I
am able to draw on a much richer and deeper understanding of philosophy.
Buddhism is a religion (or family of religions), but its underlying ideas—many of which are independent of the soteriology of Buddhism—have undergone a rich development in the two and a half thousand years since Siddhārtha Guatama (the historical Buddha) lived. Carpenter’s book introduces us to the philosophical development in India in the first 1,000 years of Buddhism. It concentrates on the ethical aspects, and explores, amongst other things, various relationships with ethical ideas from Ancient Greek philosophy.
Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, this book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of anatman or no-self, the appearance/reality distinction and the moral aim, or ideal. Indian Buddhist philosophy is shown to be a remarkably rich tradition that…
Initially trained as a mathematician, I have
now been an academic philosopher for well over four decades—in the UK,
Australia, and currently at the Graduate Center of the City University of
New York. About halfway through this time I was shocked to discover that
I knew nothing of half of the world’s philosophy: that developed in the
Eastern traditions. I set about educating myself—reading, travelling to India
and Japan to teach and study, working with those who were specialists in
the relevant areas. Nowadays in my philosophical writing and research I
am able to draw on a much richer and deeper understanding of philosophy.
There are a number of distinct forms of Chinese (Mahāyāna) Buddhism. Huayan (華嚴, Skt: Avataṃsaka) Buddhism is usually reckoned to be the most theoretically sophisticated. It flourished for only a few hundred years in the middle of the first millennium of the Common Era (though it still has a small presence in Japan, where it is called Kegon). However, it had a major impact on the thought of the other Chinese schools of Buddhism (and on Neo-Confucianism). Cook’s book is old and a bit dated now, but it is still the best introduction to this form of Buddhist philosophy.
Hua-yen is regarded as the highest form of Buddhism by most modern Japanese and Chinese scholars. This book is a description and analysis of the Chinese form of Buddhism called Hua-yen (or Hwa-yea), Flower Ornament, based largely on one of the more systematic treatises of its third patriarch. Hua-yen Buddhism strongly resembles Whitehead's process philosophy, and has strong implications for modern philosophy and religion. Hua-yen Buddhism explores the philosophical system of Hua-yen in greater detail than does Garma C.C. Chang's The Buddhist Teaching of Totality (Penn State, 1971). An additional value is the development of the questions of ethics and…
I’m drawn to the intersection of psychology, philosophy and pragmatism — a dynamic that can be found in the books I write, the conversations I enjoy, and the ways I choose to spend my down time. By getting in touch with my personal psychology (influenced by my brain chemistry, temperament and upbringing) and studying various philosophies (from the Stoics to Alain de Botton), I have begun to find my own truth and formulate my own best practices in life. I don’t always nail it — not by a long shot — but that’s why it’s called a practice. There are so many different ways to live a contented life. It can be awfully rewarding to locate your own.
This was the first book I ever read that changed my life. It came along at a time when I felt I was missing something. I didn’t know a lot about Buddhism at the time, and therefore didn’t recognize that what I was feeling was a universal phenomenon and that the Noble Eightfold Path was a secular template for contentment. I have read many other Buddhist books since then, but none of them have spoken to me like this one did. I have a notebook that contains entire passages of Buddhism Plain and Simple, and regularly refer back to those passages today.
"This is the clearest and most precise exposition of Buddhism I have ever read. If you're looking for enlightenment rather than just scholarly knowledge, you'd better read this." -Robert Pirsig, author of Zen and the Art of Motorcycle Maintenance
In Buddhism Plain and Simple, Zen priest and longtime teacher Steve Hagen presents the heart of Buddhist teachings, pared down to its essence and explained in simple, everyday language. This best-selling book is the perfect guide to Buddhism for beginners; the text has served international readers at all levels of study and practice since it was originally published over a decade…
There are so many good spiritual books out there that get little attention, especially books by women and women of color. I have been a meditation practitioner for three decades, running a mindfulness center at UCLA, and been teaching and sharing Buddhist and mindfulness teaching for 20+ years. I need my sources of inspiration too! Each of these books forced me to think—and brought new depth to my own meditation practice. I am interested in how the Buddhist and mindfulness teachings, which I love so deeply, can help us build resiliency and weather the challenges of the intersecting, current ecological, political and social crises. These books are a great start.
Follow Eden on a journey into all the fecundity of darkness—into the body, nature, silence, world challenges. She is an amazing guide to a shadow side of the Buddhist practice that I have not seen elsewhere. She shows how these neglected aspects of ourselves are actually a path to awakening and healing. It’s a pretty remarkable and unusual book and it just came out!
A resonant call to explore the darkness in life, in nature, and in consciousness—including difficult emotions like uncertainty, grief, fear, and xenophobia—through teachings, embodied meditations, and mindful inquiry that provide us with a powerful path to healing.
Darkness is deeply misunderstood in today’s world; yet it offers powerful medicine, serenity, strength, healing, and regeneration. All insight, vision, creativity, and revelation arise from darkness. It is through learning to stay present and meet the dark with curiosity rather than judgment that we connect to an unwavering light within. Welcoming darkness with curiosity, rather than fear or judgment, enables us to access…
I’ve long been interested in what different traditions have to say about how to live our best lives. While a graduate student, I naturally drifted towards studying both Stoicism and Buddhism and wrote my MA dissertation on a comparison of both (which ultimately, much later, became the basis for my book). During my time as a Ph.D. student, I was actively involved in the Modern Stoicism project. As well as running the blog for the project, I was also involved, along with a team of academics and psychotherapists, in creating adaptations of that ancient philosophy for the modern world. I also draw on both philosophies in coping with chronic illness.
I think this is probably one of the most interesting, albeit lesser-known, books about the modern Stoic revival. Modern Stoicism is a dynamic movement that comprises many different voices and potential applications of the philosophy.
I love how this varied collection of essays, under the skillful editorial eyes of Greg Sadler and Leah Goldrick, has us thinking one minute about how Stoicism and mindfulness can intertwine and the next about what a Stoic would make of Jordan Peterson, all the while never losing sight of the power of the philosophy for personal transformation.
I highly recommend this book, a comprehensive ‘snapshot’ of all the different ways Stoicism can enrich our personal and collective lives.
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