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This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes available important resources for the study of the Buddhist philosophy of mind.
Can we know what there is not? This book examines the historical development of the concept of the cognition of nonexistent objects in several major Buddhist philosophical schools. Beginning with a study of the historical development of the concept in Mahasamghika, Darstantika, Yogacara and Sautrantika, it evaluates how successfully they have argued against the extreme view of their main opponent the Sarvastivadins and established their view that one can know what there is not. It also includes thematic studies on the epistemological issues of nonexistence, discussing making sense of empty terms, controversies over negative judgments, and a proper classification of the conceptions of nothing...
Buddhist Philosophy of Consciousness brings Buddhist voices to the study of consciousness. This book explores a variety of different Buddhist approaches to consciousness that developed out of the Buddhist theory of non-self. Topics taken up in these investigations include: how we are able to cognize our own cognitions; whether all conscious states involve conceptualization; whether distinct forms of cognition can operate simultaneously in a single mental stream; whether non-existent entities can serve as intentional objects; and does consciousness have an intrinsic nature, or can it only be characterized functionally? These questions have all featured in recent debates in consciousness studies. The answers that Buddhist philosophers developed to such questions are worth examining just because they may represent novel approaches to questions about consciousness.
The medieval period of Japanese religious history is commonly known as one in which there was a radical transformation of the religious culture. This book suggests an alternate approach to understanding the dynamics of that transformation. One main topic of analysis focuses on what Buddhism - its practices and doctrines, its traditions and institutions - meant for medieval Japanese peoples themselves. This is achieved by using the notions of discourse and ideology and juxtaposing various topics on shared linguistic practices and discursive worlds of medieval Japanese Buddhism. Collating contributions from outstanding scholars in the field of Buddhist Studies, the editors have created an important work that builds on preliminary work on rethinking the importance and meaning of Kamakura Buddhism published recently in English, and adds greatly to the debate.
Xiong Shili 熊十力(1885-1968) was one of the most important Chinese philosophers of the twentieth century, and a founding figure of the modern New Confucian school of philosophy. At the core of his metaphysics is one of the key conceptual polarities in traditional Chinese philosophy: Reality (ti 體) and Function (yong 用). Xiong Shili’s Understanding of Reality and Function, 1920-1937 presents a detailed examination and analysis of the development of Xiong Shili’s conception of Reality and Function between 1920 and 1937. While scholars have tended to focus on Xiong’s mature ti-yong philosophical system, which was initially established in the early 1930s, this study explains how that system was gradually formed, providing a more comprehensive basis for understanding the development of Xiong’s philosophical thought in later periods.
Theologians from the early church to the present have written much about the Holy Spirit and Christian salvation. This extensive sourcebook of primary theological texts makes many of these writings available with a description of their context and importance. Especially valuable are more recent works emerging from theologians in Africa, Asia, and Latin America. This global perspective, coupled with the broad selection of writings from the history of theology, makes this the most complete collection of primary source material on these topics.
British Buddhism presents a useful insight into contemporary British Buddhist practice. It provides a survey of the seven largest Buddhist traditions in the United Kingdom, including the Forest Sangha (Theravada) and the Samatha Trust (Theravada), the Serene Reflection Meditation tradition (Soto Zen) and Soka Gakkai (both originally Japanese), the Tibetan Karma Kagyu and New Kadampa traditions and Friends of the Western Buddhist Order. Based on extensive fieldwork, this fascinating book determines how and to what extent British Buddhist groups are changing from their Asian roots, and whether any forms of British Buddhism are beginning to emerge. Despite the popularity of Buddhism in Britain, there has so far been no study documenting the full range of teachings and practice. This is an original study that fills this gap and serves as an important reference point for further studies in this increasingly popular field.
Charles Prebish is Professor of Buddhism, Pennsylvania State University, US – a leading international scholar and co-founder of what is now the ‘Buddhism section’ of the American Academy of Religion, and served an additional term on the steering committee. Prebish is well known in N. America, and this book should attract readers in the region The author of the book, (Damien Keown), and Charles Prebish are editors of the Critical Studies in Buddhism series published by Routledge. Contributors are well-known international scholars whose participation guarantees that the academic quality of the work is high and the standard even throughout
This is the first study to provide an overall interpretation of the Buddhist monument Borobudur in Indonesia. Including both the narrative reliefs and the Buddha images, the book opens up a wealth of information on Mahayana Buddhist religious ideas and practices that could have informed Borobudur and it convincingly interprets Borobudur within that context. Presenting new material, the book contributes immensely to a new and better understanding of the significance of the Borobudur for the field of Buddhist and Religious Studies.