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The article discusses the concept of intuition in the philosophies of Henri Bergson and its intersection with Buddhist philosophy. Bergson's idea of intuition as a way to access reality beyond language and concepts is compared to Buddhist practices of meditation to cultivate intuition. The article explores how both traditions emphasize the importance of intuition in understanding metaphysics, ethics, and politics. Additionally, the role of exemplarity in moral cultivation is highlighted as a way to embody intuitive understanding. The article suggests that practices like meditation and reflection on exemplars can help develop intuition and guide ethical and political decision-making. [Extracted from the article]

The question of Hegel's views on Buddhism and its place within his system must be asked again as the history of effects, transmission, and reception continues to unfold. This unfolding highlights not only Hegel's effect on the Western European reception and understanding of Buddhism (and its sharp orientalist critique), but also the canny use of Hegel's philosophy by certain members of the so‐called Kyoto School of Japanese neo‐Buddhist philosophy, who, though primarily concerning themselves with Heidegger, were notable in their creative use of Hegel's philosophy of spirit (especially Nishida, Nishitani, Tanabe, and Abe). Our present task is likewise to look back to Hegel's own writing on Buddhism through the lens of the history of its effects—that is, to read Hegel again with his legacy in mind—so that we might, as strange as it may perhaps seem, see things more clearly. Our goal is relatively modest, as it aims only to seek out and coordinate Buddhism within Hegel's history of philosophy. Thus, as we have a proximate goal in mind, we also have an order of importance with respect to Hegel's texts, which, of course, brings the Lectures on the History of Philosophy to the fore. [ABSTRACT FROM AUTHOR]

The question of Hegel's views on Buddhism and its place within his system must be asked again as the history of effects, transmission, and reception continues to unfold. This unfolding highlights not only Hegel's effect on the Western European reception and understanding of Buddhism (and its sharp orientalist critique), but also the canny use of Hegel's philosophy by certain members of the so‐called Kyoto School of Japanese neo‐Buddhist philosophy, who, though primarily concerning themselves with Heidegger, were notable in their creative use of Hegel's philosophy of spirit (especially Nishida, Nishitani, Tanabe, and Abe). Our present task is likewise to look back to Hegel's own writing on Buddhism through the lens of the history of its effects—that is, to read Hegel again with his legacy in mind—so that we might, as strange as it may perhaps seem, see things more clearly. Our goal is relatively modest, as it aims only to seek out and coordinate Buddhism within Hegel's history of philosophy. Thus, as we have a proximate goal in mind, we also have an order of importance with respect to Hegel's texts, which, of course, brings the Lectures on the History of Philosophy to the fore. [ABSTRACT FROM AUTHOR]

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The article explores the dynamics of the debates over shape in Abhidharma philosophy. Topics discussed include the controversy surrounding the classification of sense objects in Abhidharma philosophy, the importance of these debates in understanding Abhidharma metaphysics, and the classification of visible objects with emphasis on the nature and reality of shape.

This article explores the issues of phenomenon and genesis in Early Buddhist thought through a comparative analysis with the Eleatic tradition, aiming to enrich the understanding and dialogue between these philosophical and religious traditions. By examining the comparability of Buddhist thought and Parmenidean philosophy, the study challenges the notion that these traditions are fundamentally alien to each other. The focus is on the concept of genesis, not as creation from nothingness—rejected by both the Buddha and Parmenides—but as the manifestation of the world to the human observer. The article argues that the world reveals itself in particular forms and appearances, which are intimately linked to the phenomenon and its perception by humans. This process is not solely a domain of rigid logical propositions but can be expressed through mythological and religious narratives. The study posits that the poetic expressiveness found in archaic philosophies of both India and Greece provides a valid medium for engaging in philosophical discourse. By adopting this comparative and dialogical perspective, the article aims to generate new philosophical insights and inspire future philosophical inquiry. The reflection on phenomenon and genesis, framed through this comparative lens, highlights the nuanced ways in which different traditions address the nature of reality and human perception, ultimately advocating for a broader, more inclusive understanding of philosophy that transcends conventional boundaries. [ABSTRACT FROM AUTHOR]

In the early Buddhist discourses, distressing experiences like fear and disgust are evaluated in contradictory modes. These upsetting emotions are considered both a detriment and an advantage for those seeking liberation from suffering. This ambivalence is reflective of the classical Buddhist conception of distress. The earliest scholastic Buddhist texts (i.e., Abhidharma sources) have sought to resolve the ambivalence surrounding this conception. The Abhidharma texts thus explain precisely how, when, where and for whom distress can prove favorable. By tracing this intellectual endeavor, I examine in this article the systematic and philosophical treatments of distress (saṃvega) in early Buddhist scholasticism. I outline the reasons for considering the experience of distress to be beneficial, unveiling the religious framework within which distress is rendered positive and even essential. My central claim is that early Abhidharma sources conceive of distress as a potential source of energy that facilitates one's progress on the religious path and determines how rapidly one can understand the truth. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the need to diversify voices in the field of philosophy of science by including perspectives from across the globe. The edited collection, "Global Epistemologies and Philosophies of Science," aims to move beyond the traditional Western philosophical canon to showcase different visions on epistemology and philosophy of science. The volume is directed towards specialized academic communities of philosophers of science and undergraduate and graduate students in history and philosophy of science, offering a broad overview of epistemologies from different cultural and geographical areas. The book challenges traditional curricula by providing entry points into philosophy of science along paths that were previously less explored, such as decolonial philosophy and feminist epistemology. [Extracted from the article]

Vasubandhu's Twenty Verses (c. 400 CE) and Descartes's Meditations (1641 CE) each begin by questioning commonsense beliefs about the external world. Yet these texts reach different conclusions: Vasubandhu concludes that human experience is misguided due to the error of subject-object dualism, whereas Descartes restores his faith in human experience via epistemological foundationalism and a reaffirmation of Christianity and commonsense. What might we learn from reading these texts in juxtaposition? Could placing Vasubandhu in dialogue with Descartes be a good way to introduce philosophy teachers and students to the riches of South Asian Buddhist philosophy? How do these two texts guide students toward deeper insights about religion, skepticism, and human experience? What might Vasubandhu and Descartes teach their readers—students and teachers alike—if we were to listen carefully? [ABSTRACT FROM AUTHOR]

This essay explores the enlightenment story of Abbess Mugai Nyodai (無外如大, 1223–1298), one of the most famous and influential Zen Masters of her time, as a recommendation for a piece to use for introducing students to (Zen) Buddhist philosophy. Because this is a story that features women, as both students and teachers, a story that was intended for pedagogical purposes with a wide-ranging lay audience, and because it is densely packed with rich philosophical material yet at the same time short and easily readable, I argue that it ought to be considered for use in Introduction to Philosophy or Introduction to Asian Philosophy courses, providing a variety of examples of how one might work through the text with students. [ABSTRACT FROM AUTHOR]

This article examines the shift in narrative focus in Taiwanese martial arts films from Confucian values to Daoist principles in the new millennium. It analyzes the films "Crouching Tiger, Hidden Dragon" and "The Assassin" to explore how they provide a space for second-generation waishengren filmmakers in Taiwan to search for their diasporic identity. The article also discusses the sociopolitical context of Taiwan and its relation to the Sinophone, as well as the decline of martial arts films in Taiwan due to censorship and changing international relationships. It highlights the films "Wohu Canglong" and "Cike Nie Yinniang" as attempts to revive the genre and explore the complexities of diasporic narratives and Taiwanese cultural belonging. The text also delves into the portrayal of Confucianism, Chan Buddhism, and Daoism in Taiwanese martial arts films, emphasizing the tension between social expectations and individual desires. It concludes by discussing the influence of Daoism on filmmakers Ang Lee and Hou Hsiao-hsien and how their films reflect their own diasporic identities. [Extracted from the article]

One of the biggest challenges of the study and practice of ethics is that of the moral dilemma, e.g. how should a compassionate person deal with injustice? This paper attempts to resolve this thorny issue from the perspective of Buddhist philosophy. I firstly introduce the 14th Dalai Lama's distinction between act and actor and suggest a way to denounce wrongful acts without harboring hatred towards the perpetrator. Secondly, I argue that the philosophical grounds of this distinction can be traced back to ancient Buddhist texts on Non-Self and Emptiness, which take all things as being in a constant state of change. Thirdly, I point out that a unique feature of the 'empty ethics' of Buddhism is that it inspires a middle way approach which allows for congruity between justice and compassion, between the realistic and the idealistic, and between rationality and sentimentality. Based on this, I suggest that it has much to contribute to contemporary ethics. [ABSTRACT FROM AUTHOR]

Yaodi Pao Zhuang (Monk Yaodi Distills the Essence of the Zhuangzi, 藥地炮莊), written by Ming dynasty scholar Fang Yizhi (1611–1671), was one of the greatest annotations of Zhuangzi 庄子 in the late Ming dynasty. However, the Buddhist thought in Yaodi Pao Zhuang has scarcely been examined. Drawing on the revival of the consciousness-only (vijñaptimātratā, 唯識) theory during the Ming dynasty, this study discussed how Fang Yizhi transformed the theory to annotate Zhuangzi in Yaodi Pao Zhuang through literature comparison and logical analysis. Meanwhile, from a speculative viewpoint drawing on Yi studies (studies of the Yi Jing, 易學), Fang Yizhi demonstrated that "storehouse consciousness" (alaya-vijnana, 阿賴耶識) could have contrasting properties of defilement (samklesa, 染) and purity (suddha, 淨). Moreover, he proposed "consciousness is wisdom" to replace the consciousness-only view of "transforming consciousness into wisdom" prevailing in the Tang dynasty, thus providing the conditions for the interpenetration of the consciousness-only doctrine into Zhuangzi. This study's results highlight the positive implications of Fang Yizhi's mutually supportive interaction model of Buddhism, Confucianism, and Daoism for addressing contemporary cultural conflicts. [ABSTRACT FROM AUTHOR]

Recently, due to various geopolitical events, a movement for 'decolonisation' has taken shape. In essence, this movements seeks to right the wrongs of Western colonialism. This desire has been expressed in many diverse ways depending on the context. Within academia, it has found expression in the idea of 'decolonising the curriculum' ‐ redesigning university courses to include more authors, texts, perspectives and more ‐ from those outside of the Western world and/or cultural sphere. Due to its prominence within academia, philosophy is one of the disciplines being scrutinised through the eyes of this current zeitgiest, and for good reason. Many philosophers have begun to take note and adapt accordingly, including those who specialise in non‐Western philosophical traditions already. There are growing realisations, not only about the pressing need to learn about other traditions of philosophy, given the geopolitical rise of such Eastern nations as India and China, but also that non‐Western philosophy has been unjustly 'othered' by Western academia. The issue of decolonisation is not going away and will only intensify with time. As such, this paper aims to make a contribution to these ongoing debates. It is a comparison of the Indian Buddhist philosopher, Śāntideva and the Greco‐Roman Stoic tradition. The paper hopes to demonstrate conclusively that diverse traditions of world philosophy, despite geographical, conceptual and cultural distances, are able to converse fruitfully—and contain much more that unites them than differentiates them. It is also hoped that this paper will encourage non‐specialists in non‐Western traditions to become aware of the complexity, sophistication and philosophical worth of non‐Western, in this case Asian, forms of thought. Lastly, it is desired, if nothing else, that this paper increases and contributes towards, inter‐cultural dialogue and understanding. [ABSTRACT FROM AUTHOR]

Rabindranath Tagore, the renowned Indian poet, philosopher, and polymath, was influenced by various philosophical and spiritual traditions throughout his life. While Tagore was born into a Hindu family and was deeply connected to Hindu culture and philosophy, he also had a significant engagement with Buddhism which left a noticeable impact on his thinking. Buddhist philosophy for him, worked as an answer to the question of suffering. Buddha preached that the solution of the problem lies in the Sutra of Four Noble Truths and the Sutra of Eightfold Path. Tagore's writings frequently explore the common humanity that transcends religious, cultural, and national boundaries. He revered humanistic principles of Buddhism which cast a deep influence on his psyche. As a result of this influence, he derived the themes of many of his literary works from the Buddhist Jataka Tales. Rabindranath Tagore, a multi-faceted genius made significant contributions to the field of literature, including the genre of dance drama. Tagore wrote a number of dance dramas, blending poetry, music, and dance to create a unique form of artistic expression. These dance dramas often conveyed profound philosophical and spiritual themes. Tagore has incorporated many Buddhist tales and historical incidents in his literary corpus. He condemned the narrow and discriminating sectarianism present in the form of class and caste system and the rigid traditional and religious rules imposing social isolation and slavery. He disseminated this message through his works like Chandalika, Malini, Visarjan, Natir Puja etc. [ABSTRACT FROM AUTHOR]

When Jesuit missionaries began arriving in Japan in the sixteenth century, they brought not only a new religion, Christianity, but also several domestic and exotic animals. Not only did these animals provoke feelings of curiosity and wonder, but they became a site of epistemic contestation between Christian and Buddhist views on human‐animal relations. In Buddhist thought, humans and animals were conceived of as interrelated, as both were thought to be trapped in an endless cycle of death and rebirth. On the other hand, in Christian thought, humans and animals were stratified according to Aristotelian hierarchies, according to which the former were viewed as superior to the latter. After the Jesuits arrived in Japan, it soon became clear that their proselytes' pre‐existing modes of relating to and classifying the natural world would need to be converted to Aristotelian ones in order to propagate a Christian way of life. Thus, animals became a central part of Jesuit evangelism. Many of these creatures were deployed as tribute gifts, which altered the emotional landscape between the European and Japanese humans who used them as a buffer. This paper explores how animals, wonder, and religious epistemologies intersected to transform Japanese Christian attitudes towards animals during the Jesuit Mission to Japan. [ABSTRACT FROM AUTHOR]

The practices described in Buddhist philosophy are essentially a suite of non-theistic cognitive and behavioral interventions designed to induce nonattachment (N-A), which can be defined in terms of the absence of a need for one's personal reality to be other than it is. Although meditative practices have received attention in multiple literatures, the cognitive analogs to these behaviorally-oriented practices have not. Two experiments involving undergraduate participants (total N = 239; M age = 19.04) investigated whether the provision of wisdom related to the Three Marks of Existence (i.e., some degree of suffering is inevitable, there is impermanence, and many events are not in our control) could result in (1) higher nonattachment attitudes, (2) lower threat appraisals, (3) lower stressor reactivity, and (4) shorter emotion reaction durations. With moderate to large effect sizes, the Three Marks trainings (relative to placebo or control conditions) resulted in (1) higher nonattachment attitudes, (2) lower threat appraisals, (3) no differences in negative emotional intensity, but 4) shorter emotion durations. These results provide preliminary evidence that enduring cognitive trainings such as the Three Marks can be an effective tool to increase acceptance-related attitudes while attenuating negative reactivity. [ABSTRACT FROM AUTHOR]

The Mahāvairocana sūtra was translated into Chinese by the Indian monk Śubhakarasiṃha 善無畏 (637-735) and the Chinese monk Yixing 一行 (683-727), and Yixing also composed an elaborate commentary based on the teachings of Śubhakarasiṃha. Their efforts to introduce to China this key source for esoteric Buddhist doctrine and ritual offer us a remarkable case study of Buddhological translation. The two translators respond with particular flair to the perennial challenge of translating any Buddhist scriptures, namely, how to deal with foreign terms or phrases that might appear untranslatable. Looking at both the translation and commentary, we can observe how the two translators employed multiple strategies and frequently relied on commentary to clarify the multiple layers of meaning embedded in the source text. In particular, the polysemous Sanskrit word kalpa highlights the ingenuity of the two translators, as their interpretation of this term differs considerably from that implied in the Tibetan translation. Some of their specific choices in the translation had a substantial impact on the future of esoteric Buddhism in East Asia. [ABSTRACT FROM AUTHOR]

This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo's philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo's philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo's philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community's psychological characteristics and practical examples demonstrated in Wonhyo's concepts of 'One Mind', 'Harmonizing Disputes (Hwajaeng)', and 'Non-hindrance', categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo's theory and deeds. Particularly, Wonhyo's philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology. [ABSTRACT FROM AUTHOR]

Ethics is largely dominated by European curriculum which includes Western moral theories such as deontology, utilitarianism, virtue ethics, and care ethics. To decenter this dominant ethics curriculum, the present phenomenological study explored the moral lived experience of ethics for Korean Buddhist (male and female) monastics (N = 21). Using three-level qualitative coding, data were thematically analyzed. Findings revealed three overarching themes (1) the importance of the saṅgha and community care, (2) the presence of ethical tensions, and (3) ethics as a practice. Each theme had two sub-themes. The implications of these findings are discussed in the context of how these insights from the lived experience of Buddhist ethics may inform and advance social work ethics education beyond the Eurocentric curriculum. [ABSTRACT FROM AUTHOR]

The article explores how platforms like Google and ChatGPT, which claim omniscience and wisdom-like attributes, prompt philosophical questions. It revisits religious perspectives on omniscience and their influence on the pursuit of wisdom. The article suggests that while Google may offer compartmentalized omniscience based on user preferences, ChatGPT’s factual accuracy challenges its characterization as omniscient. Nonetheless, ChatGPT can still help humans progress toward wisdom, by integrating the co-creation of knowledge between humans and the unfolding of divine knowledge from Process Thought and Buddhist epistemology insights. Notably, instead of offering definitive answers, the paper is written with a sense of deep humility to encourage ongoing inquiry and investigation. [ABSTRACT FROM AUTHOR]

The article focuses on contrasting two metaphysical traditions regarding the human-environment relationship: the metaphysics of mastery and the metaphysics of ecosophy, highlighting their impact on phenomenal consciousness and self-consciousness, with subsequent discussions on how these traditions influence human-environment relationships and ethical considerations.

This article explores the connection between John Dewey, a prominent American philosopher, and Bhimrao Ambedkar, an Indian thinker and leader. While Dewey's influence on Chinese reformers like Hu Shih is well-known, his connection to India is less explored. Ambedkar, who studied under Dewey at Columbia University, went on to become a profound thinker and leader in India, incorporating Dewey's ideas into his own philosophy. The article also discusses Dewey's limited knowledge of Indian philosophy and the concept of caste, highlighting the potential influence of India on Dewey's work. [Extracted from the article]

The article "Rethinking 'Classical Yoga' and Buddhism: Meditation, Metaphors and Materiality" by Karen O'Brien-Kop explores the interconnectedness between the Sāṃkhya-Yoga and Buddhist traditions in South Asia. O'Brien-Kop utilizes the theory of conceptual metaphor developed by George Lakoff and Mark Johnson to analyze the similarities between the Pātañjala Yoga system and its Buddhist counterparts. The author also examines the historical and cultural connotations of the term "classical yoga" and suggests using the term "śāstra yoga" to encompass the various learned yoga traditions. The article provides a comprehensive analysis of these topics and challenges the traditional boundaries between Hindu and Buddhist studies. [Extracted from the article]

This paper argues that philosophical debates between Nyāya and Buddhists on the nature and acquisition of testimonial knowledge present contrasting images of the role played by the epistemic agent in the knowing process. According to Nyāya, an individual can acquire testimonial knowledge automatically—and with little epistemic work—from a trustworthy speaker's say-so. On the other hand, Buddhist epistemologists, who claim that testimonial knowledge is a species of inferential knowledge, argue that, in order to acquire knowledge from a speaker's statements, an epistemic agent must possess non-testimonial evidence for the reliability of the testimony in question. This disagreement regarding the division of epistemic labour in testimonial exchanges demonstrates how differently Nyāya and Buddhist philosophers view the prevalence and practical importance of testimonial knowledge. For Nyāya, the ubiquity and easy acquisition of testimonial knowledge help explain the success of our daily actions. However, for Buddhist epistemologists, despite the regularity with which we successfully act based on what others tell us, testimonial knowledge is, in fact, less common, and more difficult to acquire, than we might think. [ABSTRACT FROM AUTHOR]

The article examines Jayanta's Nyāyamañjarī, a 9th-century text from Kashmir, which discusses the question of God's existence. It presents arguments against the existence of God by an atheist opponent, highlighting that theism was a minority view in Indian religio-philosophical traditions. The article explores the structure of the text and the identity of the atheist speaker. It also discusses the need for a more accurate English translation of a specific passage and provides commentary and annotations to aid understanding. The text explores various arguments against the existence of God, questioning the evidence, perception, and inference used to support the idea of a creator. It challenges the notion of God's physicality, purpose of creation, and dependence on karma. Ultimately, it concludes that the world has always existed and does not require a creator God. [Extracted from the article]

This colloquy between two Beckett scholars, one Western, one Eastern, scrutinises the twenty-first-century reassessment of Buddhist resonances in Beckett's writing and the consequent interconnections between Eastern and Western thought. The introduction describes the recent archival evidence linking Beckett's knowledge of the Buddha's philosophy to his early reading of Arthur Schopenhauer and establishing that, beyond affinity, Beckett knowingly secreted Buddhist allusions into his texts. The subsequent discussion probes Beckett's writing practice in the light of: the Buddha's teachings on suffering and guilt, on the renouncing of desire and self and on an ultimate non-nihilist plenum void, entailing the critique of language, logic and dichotomising thought; the correspondences between Beckett's posthumous and pre-birth voices and the spectrality of many of his 'creatures' and the Buddhist doctrine, of which Beckett was aware, of an immanent, timeless unborn; the two philosophical vantage points of Beckett's 'ideal real', combining the empirical and the metaphysical; the parodic appearance of pseudo-divine figures in his texts in contrast to his 'elsewhere' parallel to an unknowable nirvanic beyond; the apocalyptic settings of some of his plays; and his concepts of homelessness and 'unspeakable home'. Beckett's negative aesthetics receives special attention in its convergence with Buddhist thinking. [ABSTRACT FROM AUTHOR]

The article examines the cultural and philosophical trends of the main branches of Buddhism that spread in the 20th century in the West: Theravāda (Vipassana Movement), Mahāyāna (Zen) and Vajrayāna (Tibetan Schools). The influence of external (colonial policy of Western countries) and internal (request for modernization) factors in the environment of traditional schools, caused a need for the formation of a new paradigm in the teachings of the Buddha. Buddhist modernism is at the same time an attempt to protect and preserve the heritage, and also to reach a wider world audience with the most powerful ideas. I analyzed in the article some examples how modern trends develop throughout the 20th and at the beginning of the 21st centuries in the context of the dialogue between the West and Buddhism. The formation of a new agency and subjectivity of Buddhists depends to a large extent on the ability to transform, interpret and propose one's own vision of the future of man, society, and the world in general. There are good signs that Buddhist trends are actually very powerful and influential. The trends contain certain ideas and tendencies to which I pay considerable attention in the research: psychologization of teaching, emphasis on meditative practices, multi-disciplinary dialogue with science, urbanization, emancipation, social, environmental, legal activism, ecumenism, digitalization, etc. [ABSTRACT FROM AUTHOR]

This study examines non-Western perceptions of inclusion and exclusion through an examination of right mindfulness practitioners in Vietnam. It contributes to the critical inclusion literature that problematizes inclusion by showing how right mindfulness practitioners rejected the concepts of inclusion and exclusion, and moreover, resisted attachments to feelings of inclusion or exclusion, treating both states as empty and non-enduring. Surprisingly, our study shows how inclusion can generate fear at fulfilling others' collective expectations, whereas exclusion generated a sense of freedom arising from a release from those expectations. Further, our study traces these counter-intuitive findings to right mindfulness practitioners' moral reasoning based upon Buddhism's canonical philosophical ideas. We conclude by highlighting the pressing need for critical perspectives and for further non-Western perspectives to inclusion that contribute to a body of cross-cultural work. [ABSTRACT FROM AUTHOR]

Despite the fact that Sogdian documents found in Dunhuang mainly concerned the Buddhist faith, they preserved important evidence about names and descriptions of deities rooted in the traditional religion of Sogdiana. This was a local form of Zoroastrianism called Xian in Chinese chronicles. Two 8th–9th cc. A.D. Buddhist texts in Sogdian from Dunhuang explicitly associated three Xian deities to Indian counterparts and even described their attributes. This paper discusses one deity not associated with any Sogdian god, namely Vreshman or Vaishramana, the Buddhist guardian (or lokapala) of the north. Sogdians probably identified him with Tish who usually appeared in pre-Islamic Sogdian art together with Nana. [ABSTRACT FROM AUTHOR]

This document is a special issue of the journal Religions on the topic of "Continuity and Change according to Hindu and Buddhist Religious Philosophies." The document explores the concepts of continuity and change in Hindu and Buddhist religious and philosophical traditions. It discusses the views on temporal finitude and the cycle of suffering in Hindu and Buddhist soteriologies, as well as the emphasis on impermanence and nonsubstantiality in Buddhist philosophy. The document also examines the debates between Hindu and Buddhist scholastic philosophies regarding the existence of enduring objects and selves. The articles in this volume provide insights into various aspects of Hindu and Buddhist philosophies of continuity and change. [Extracted from the article]

Most critics focus on the pain and suffering of the first-generation Vietnamese immigrants depicted in Lan Cao's Monkey Bridge. This paper explores how Cao strategically uses the philosophy of karma in Vietnamese Buddhism to provide a method for alleviating their suffering in this novel. It argues that she employs karma to investigate the origins of the adversity and trauma experienced by the first-generation Vietnamese immigrants, including the pro-American attitude of the early Vietnamese authorities during the Vietnam War, the imperialistic actions of the United States, and the resulting karmic consequences. In addition, they demonstrate, through actions like forming "hui", a way to change their fate and heal their trauma for later generations of Vietnamese immigrants, emphasizing positive transformation of karma. This paper suggests that the Buddhist philosophy of karma provides an effective strategy for Vietnamese American immigrants to reflect on the Vietnam War, overcome adversity, and heal their own trauma. [ABSTRACT FROM AUTHOR]

The book "Doing Process Research in Organizations: Noticing Differently" edited by Barbara Simpson and Line Revsbæk explores a unique approach to empirical inquiry in organizational research. The authors argue for a different perspective on process studies, emphasizing the importance of "noticing differently" and acknowledging the entanglement of researchers in their subjects. The book draws inspiration from process-oriented philosophers and advocates for post-qualitative inquiry, which rejects formalized methodologies and aims to open up new possibilities. The chapters in the book offer thought-provoking and experimental perspectives on phenomena, incorporating artistic sensibilities, emotional experiences, and the intertwining of writing with research. While the book has some limitations, it provides valuable insights into aspects of organizing that are often overlooked in traditional research accounts. [Extracted from the article]

The introduction to the topic of this issue is an overview of the research articles authored by Russian, Lithuanian, and Indian scholars on various problems of Mahayana Buddhist philosophy. While explaining the status of the terms “Mahāyāna” and “Hīnayāna,” the author emphasizes that since they are represent the apologetic conceptualizations of Mahayanists, the appellation “Hīnayāna” (“Lesser Vehicle”, etc.) is not recognized either by those Buddhists who are supposed to be characterized by it, or by scholars striving for a neutral appellation. This creates difficulties, including the need for a generally accepted designation for this Buddhist tradition. However, despite the apologetic nature of the Mahāyāna - Hīnayāna opposition, the difference between the two is captured very plausibly. The first one teaches about the individual way of achieving liberation from the cycle of endless rebirths (saṃsāra) through a personal, individual self-perfection (the path of the arhat) leading to enlightenment (bodhi) and nirvāṇa (extinction of passions). The second one develops a full-fledged religion with its own pantheon and rituals, in which nirvāṇa and individual liberation, while remaining, more or less theoretically, the ultimate goal, are pushed to a distant plane. At the same time, the idea of compassion and the ideal of bodhisattva who, having taken a vow to help all living beings to get rid of sufferings, continues to remain in saṃsāra, is put forward in the center. However, despite this major difference a Buddhist discipline known as Abhidharma which consists in analysis and classification of discrete states of consciousness (dharmas), identified in meditation, remains a reference point in both traditions. Three authors touch upon it (Helen Ostrovskaya, Pradeep Gokhale, and Vladimir Korobov). Two of them (Ostrovskaya and Gokhale) focus on the problems of murder and death, and the third one (Korobov) dwells on the methodology of Abhidharma. Vladimir Ivanov offers a new interpretation of the structure of Śāntarakṣita’s treatise “Tattva-saṃgraha” with Kamalaśīla’s “Pañjikā” commentary. Yangutov and Lepekhov explore the specificity of Buddhism reception in China, Tibet, Mongolia, and Russia. Nesterkin publishes for the first time B. Baradiin’s theses for Agvan Dordjiev’s lecture, which exemplifies the Buryat Buddhist Renovationists’ interpretation of Buddhism. Burmistrov analyzes the views of Indian historians of philosophy on the history of Buddhism, Volkova - the concepts of Buddhist ethics in contemporary analytical philosophy.

The study provides an insight into the structural features of the famous VIII century Buddhist treatise Tattvasaṅgrāha by Śāntarakṣita with regard to the text’s main purpose ( prayojana ) as it is treated in Kamalaśīla’s commentary Pañjikā . Any text along with its referential (representational) function of conveying message - meaning to the addressee, or its expressive function, reflecting the author's attitude to what is communicated, also performs the ‘appellative’ function, encouraging the recipient of the message to act. This function which could also be called praxiological was always significant in Indian text culture, since from the times of Veda-s it was embedded in its very core. This function is of paramount importance in the case of Indian religious and philosophical texts, whose main aim is to convince and transform the consciousness of their percipients. Along with linear models of message transfer, Sanskrit texts could demonstrate non-linear semantic structures, transmitting the main idea of the text indirectly. It is exactly how one should perceive the message of Śāntarakṣita’s Tattvasaṅgrāha according to the suggested by Śāntarakṣita’s prominent student Kamalaśīla in his Pañjikā -commentary to the treatise. He proposes to consider Tattvasaṅgrāha not as a thematically heterogeneous encyclopaedic or doxographic work, whose main objective is to refute different non-Buddhist views (as it is often treated by scholars now), but as a text, which by its very design exposes one of the most important Buddhist principles - the law of the dependent origination ( pratītyasamutpāda ). The themes, discussed in a number of the chapters of Tattvasaṅgrāha, indeed, appear to have direct correlation with the characteristics of pratītyasamutpāda given to it in Śālistamba-sūtra - an early Mahāyāna text, which explains this universal law. Kamalaśīla suggests looking at Tattvasaṅgrāha as at one big unit-sentence - mahāvākya , with the exposition of pratītyasamutpāda as its unitary purpose-meaning ( abhidheya ). In this context, the treatise functions as a praxiological tool for the ‘installing’ into the consciousness of the text’s addressee the knowledge of ‘true principles’ (tattva-s) of pratītyasamutpāda . This interpretation of the main message of the text raises also a question of the adequate translation of the name of the treatise into other languages, because, according to Kamalaśīla, ‘ Tattvasaṅgrāha’ means the ‘Assembly of Principles-(tattva’-s)’ which specify precisely pratītyasamutpāda (pratītyasamutpāda-viśeṣaṇāni tattvāni).

In the early Buddhist discourses, distressing experiences like fear and disgust are evaluated in contradictory modes. These upsetting emotions are considered both a detriment and an advantage for those seeking liberation from suffering. This ambivalence is reflective of the classical Buddhist conception of distress. The earliest scholastic Buddhist texts (i.e., Abhidharma sources) have sought to resolve the ambivalence surrounding this conception. The Abhidharma texts thus explain precisely how, when, where and for whom distress can prove favorable. By tracing this intellectual endeavor, I examine in this article the systematic and philosophical treatments of distress (saṃvega) in early Buddhist scholasticism. I outline the reasons for considering the experience of distress to be beneficial, unveiling the religious framework within which distress is rendered positive and even essential. My central claim is that early Abhidharma sources conceive of distress as a potential source of energy that facilitates one’s progress on the religious path and determines how rapidly one can understand the truth.

The article discusses two studies on Buddhist monastic institutions, focusing on Sera Monastery in Tibet and Sōjiji in Japan. Sera Monastery highlights the historical, social, and political influence of Geluk Tibetan Buddhist monastic institution, while Sōjiji serves as a training temple and cultural center for lay Buddhists in contemporary Japanese society. Both studies emphasize the engagement of Buddhist monks with social, political, and economic contexts, challenging idealized notions of monastic life. The articles shed light on the diverse and adaptive nature of Buddhist monasticism across cultures and history, providing valuable insights into the preservation and development of Buddhist culture within monastic communities. [Extracted from the article]

The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other's otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties' understandings of themselves and others. [ABSTRACT FROM AUTHOR]

Nowadays, scholars expect to measure religiosity in different ways, but these measurements run counter to the purpose for which "religiosity" was originally coined, which was to be highlighted and differentiated from "religion" under the "the crisis of modernity of religion"; so, this important concept should be redefined. However, the redefinition and analysis of religiosity needs to include the contribution of religious studies, thus correcting the bias of sociology of religion towards sociology, as well as the reflection on pluralism of religions. Among them, thinking about Buddha nature can provide a valuable reference for the redefining of "religiosity". First of all, the discussion of Buddha nature can provide a philosophical and value-level supplement to the understanding of "religiosity", making the originally flattened empirical interpretation three-dimensional; secondly, the reflection on Buddha nature influenced by Chinese culture can provide oriental wisdom for the definition of religiosity. For example, Chineseized Buddhist thought incorporates the traditional Chinese understanding of human nature. On the basis of the discussion of Buddha nature, it can be seen that "religiosity" has different emphases in different religions, but there are still areas of consistency under these different understandings and expressions. Thus, the redefinition of "religiosity" should both reflect these consistencies and address the reasons for the inconsistencies through a hierarchical division. Since the redefinition of "religiosity" is not only conducive to inter-religious dialogue, but also relates to the answer to a series of important questions, such as the prediction of the future of religions, its meaning needs to be updated in accordance with the changes in the times. [ABSTRACT FROM AUTHOR]

The religious worldview of the mantranaya (esoteric Mahāyāna or Vajrayāna) can arguably be seen as rooted in the perspective that reality (tattva) is to be self-experienced (svasamvedya) through contemplative practices, serving as both their means (upāya) and expression (caryā). The tantric path-model of Padmavajra's Guhyasiddhi, an exegetical text in the Guhyasamāja tradition, supposedly enables individuals to rapidly realize reality, a state also referred to as mahāmudrā or other, within a single lifetime. This path-model describes a transformation leading to the revelation of ultimate realization leaving behind conventional means. These two levels correspond to two stages, the stage of arising (utpattikrama), serving as the foundation for the stage of the arisen (utpannakrama). While the first stage is like a supporting framework giving rise to the correct view, in the second stage, the practitioner cultivates the view that has arisen. The practices of the latter stage eventually become inseparable from the view itself, meaning they are practical expressions of the view exemplified in doctrines like unmattavrata and other forms of observances integral to the mahāmudrā doctrine. Thus, contemplative practices and the established worldview mutually inform each other in a reciprocal relationship. Simultaneously, this system of practice and view continues to influence and shape religious practices and rituals as they are transmitted, e.g., through teacher–disciple lineages (guruparaṃparā). In this paper, I will explore this relationship through the critical edition and annotated translation of Guhyasiddhi's first chapter by Padmavajra (ca. late 8th and early 9th century), in which a clear exposition of the relationship in question is presented. My analysis of it, thus connecting the work to more general Buddhist concepts, follows a two-level framework, that is, the well-known two-fold system of conventional/implicit (a) and definitive/explicit (b), which can be seen as equivalent to utpatti- (a) and utpannakrama (b). The efficiency of promoted practices accords with the practitioner's correct assessment of tattva which, following Padmavajra, is the basis for engagement in tantric practices per se. The first part provides the analysis, given in 1.1–1.5, of Padmavajra's system and is based on the second part, the annotated translation (2.1) and critical edition (2.2) of Padma-vajra's Guhyasiddhi chapter one. [ABSTRACT FROM AUTHOR]

The Jesuit missionary in Fujian, Giulio Aleni, ingeniously integrated Christian teaching concerning the soul into the traditional Chinese understanding of human nature. He adeptly reconciled the Christian notion of the soul, created by God, with the neo-Confucian belief in human nature bestowed by heaven. However, during the late Ming period, Chinese Buddhist thinkers held a contrasting perspective rooted in the Buddha-nature theory. According to this theory, Buddha-nature is intrinsic to every sentient being, devoid of a Creator. This fundamental discord in the understanding of human nature sparked intense debates between Jesuit missionaries and Buddhists in the Fujian–Zhejiang regions. These debates probed intricate themes, ranging from the ontological origin of nature to the associated soteriology surrounding human nature, as well as the hierarchical relationships between humans and other sentient beings. [ABSTRACT FROM AUTHOR]

Generative anthropology posits a private scene tied to language and signification. Since both Eric Gans and Ian Dennis have begun a conversation with Buddhism and the problematic nature of desire, I would like to engage that conversation in this presentation through a model of the self, derived from Japanese philosophy, specifically, “linguistic ālaya-vijñāna” in the philosophy of Toshihiko Izutsu, and “logic of place,” “philosophy of the individual,” and “self-identity of absolute contradiction” in the philosophy of Kitaro Nishida. I argue that each person embodies a spirit and that “spirituality” emerges at every moment in our daily lives. This is what I call the “ordinariness of spirituality” hypothesis. I verified this hypothesis by analyzing every comment about a book dealing with terminal illness from book reading sessions. My assertion is that we realize that we always reconstitute and renew what could be called our authentic self at every moment of daily communication, sometimes with instantaneous awakening. This process includes detachment from our desires, from a competitive mode of our mindset, and from a dichotomic way of thinking such as winner vs. loser, assailant vs. victim, and center vs. periphery. In the terms of generative anthropology, this corresponds to overcoming resentment. Instead of competition, struggle and exclusion, we can mutually recognize ourselves as diverse beings each with something unique to contribute and advance toward integration instead of polarization. [ABSTRACT FROM AUTHOR]

The liar paradox is still an open philosophical problem. Most contemporary answers to the paradox target the logical principles underlying the reasoning from the liar sentence to the paradoxical conclusion that the liar sentence is both true and false. In contrast to these answers, Buddhist epistemology offers resources to devise a distinctively epistemological approach to the liar paradox. In this paper, I mobilise these resources and argue that the liar sentence is what Buddhist epistemologists call a contradiction with one's own words. I situate my argument in the works of Dignāga and Dharmakīrti and show how Buddhist epistemology answers the paradox. [ABSTRACT FROM AUTHOR]

This article discusses the concept of compassionate artificial intelligence (AI) and the alignment problem. The authors argue that a pluralist perspective on compassion can serve as an alternative analytical framework for AI ethics, emphasizing the importance of religious wisdom in shaping AI development. They explore the perspectives on compassion from Christianity, Islam, Buddhism, and scientific research, highlighting the cognitive, affective, and motivational dimensions of compassion. The article concludes by suggesting that investigating these elements of compassion is crucial for developing AI systems that align with human values and alleviate suffering. [Extracted from the article]