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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 had much to say about how we should live our lives and how we should treat others. Modern scholars of Buddhist moral thinking have presented these ideas in a number of different ways. Gowans’ book is a fair and balanced discussion of what Indian Buddhist moral philosophers had to say about ethics and the different ways in which recent scholars have interpreted their claims.
The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mahayana schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially…
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.
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.
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.
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…
Bertrand Jouvenot is a French marketing influencer and prominent writer on business, management, marketing, branding, and digital. He has spent over twenty years in a variety of senior marketing roles. He now teaches at several business and fashion schools for Chinese and European students as well as consulting to various businesses. Bertrand lives in Paris, France, and writes for Le Monde, The Harvard Business Review, Forbes, Mediapart, Stratégies, le Journal du Net, Les Echos, and Influencia, the prestigious French quarterly print magazine spotting trends in marketing, communication, and creation.
The author is a world-renowned Buddhist teacher. Using the basic meditation practices the author provides, the reader can discover paths through his problems, transforming obstacles into opportunities to recognize the unlimited potential of his own minds. The monk invites us to join him in unlocking the secrets to finding joy and contentment in the everyday life. The book offers an illuminating perspective on the art of meditation and is a handbook for transforming our minds, bodies, and lives.
For millennia, Buddhists have enjoyed the limitless benefits of meditation. But how does it work? And why? The principles behind this ancient practice have long eluded some of the best minds in modern science. Until now.
This groundbreaking work, with a foreword by bestselling author Daniel Goleman, invites us to join in unlocking the secrets behind the practice of meditation. Working with neuroscientists, the author provides clear insights into modern research, which indicates that systematic training in meditation can enhance activity in areas of the brain associated with happiness and compassion.
With an infectious joy and insatiable curiosity, Yongey Mingyur…
My areas of expertise are museum management and arts administration. More specifically, I study structures of arts organizations and how they are connected or disconnected to their communities and larger societies using the systems theory and concept of mutual causality. In the process, I point out where the systems (i.e., museums) become stagnant and find a leverage point to address that stagnation by bringing in new input and different ways of thinking about the culture and structure of the organization. In most of my research, I try to find blindspots of following or doing “what was just there (i.e., status quo)” instead of evaluating what it did and how it can be improved.
This book spoke to me as a scholar of systems theory and due to my upbringing in Buddhist culture. Macy discusses how core teachings of interdependence in Buddhism and the mutual causation concept of general systems theory are similar. This book emphasizes the interdependent relationships among different people, things, societies, and ecosystems as mutually affecting and not unidirectional, leading to and encouraging collective action toward mutual benefits. I also love this book because it can introduce readers to philosophical thoughts that are other than Western, which we tend to be bombarded with in academic publications and education in the US.
This book brings important new dimensions to the interface between contemporary Western science and ancient Eastern wisdom. Here for the first time the concepts and insights of general systems theory are presented in tandem with those of the Buddha. Remarkable convergences appear between core Buddhist teachings and the systems view of reality, arising in our century from biology and extending into the social and cognitive sciences. Giving a cogent introduction to both bodies of thought, and a fresh interpretation of the Buddha’s core teaching of dependent co-arising, this book shows how their common perspective on causality can inform our lives.…
I’ve always loved fairytales, whimsical stories, and mysteries. Plus, I’m passionate about mind-expanding, heart-opening books that offer me new ways to understand myself and the Universe we live in. And I particularly like books that show me ways to have more of what brings me joy and pleasure. When I can get all of this in a novel I’m in heaven.
I’m a crazy cat lover and a lover of all things mystical so this book makes my heart purr.
It’s about His Holiness the Dalia Lama rescuing a starving and pitiful kitten he finds on a street in New Delhi and takes to his home in the Himalayas. This is a very sweet and warmhearted story told from the cat's bird eye view as she spies on his meetings with Hollywood celebrities, VIPs, and philanthropists.
It’s a through-the-back-door crash course in Buddhism.
'In the months that followed I watched His Holiness working on a new book... I began to think that perhaps the time had come for me to turn my paws to a book of my own . . . one that tells my own tale . . . How I was rescued from a fate too grisly to contemplate, to become constant companion to a man who is not only one of the world's greatest spiritual leaders and a Nobel Peace Prize laureate, but who is also a dab hand with the can opener.'
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