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  1. Forgiveness American-Style: Origins and Status of Forgiveness in North American Buddhism.Donna Lynn Brown - 2022 - Contemporary Buddhism 23 (1-2):18-66.
    ABSTRACT Many Buddhist teachers in North America teach forgiveness: an attitude of non-anger not conditional on wrongdoers repairing their wrongs. Classical Buddhist texts and premodern Buddhist cultures also taught forgiveness: the act of reconciling after wrongdoers repaired wrongs. This article describes traditional Buddhist forgiveness processes, analyses how new processes to forgive arose in North America, and outlines the current state of Buddhist forgiveness teachings there. It shows that the predominant way North American Buddhists now teach forgiveness is new. It developed (...)
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  • The relevance for science of Western and Eastern cultures.Daniel Memmi - 2019 - AI and Society 34 (3):599-608.
    The rise of modern science took place in Western Europe, and one may ask why this was the case. We analyze the roots of modern science by replacing scientific ideas within the framework of Western culture, notably the twin heritage of biblical thought and Greek philosophy. We also investigate Eastern traditions so as to highlight Western beliefs by comparison, and to argue for their relevance to contemporary science. Classical Western conceptions that fostered the rise of science are now largely obsolete, (...)
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  • How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism.John Bishop - 2007 - Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  • Truth, knowledge and the wild world.Jim Cheney - 2005 - Ethics and the Environment 10 (2):101-135.
    In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 10.2 (2005) 101-135 [Access article in PDF] Truth, Knowledge and the Wild World Jim Cheney One ought not to put too much stock in the word 'philosophy'.... [T]here are alternative ways of intelligently engaging the world. To construe one's thinking in terms of belief is characteristic of a particular kind of world view and it remains to be seen whether those who share an indigenous (...)
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  • Ideas of Transgression and Buddhist Monks.Malcolm Voyce - 2010 - Law and Critique 21 (2):183-198.
    It is implicit in a western understanding of law that law is a series of generalisations, which are universal and which aim to promote social community. At the same time ‘law’ is expected to operate in a territory where it applies, and to apply to a community of rights-bearing subjects. Such a view of law may have reflected part of the values of the European Enlightenment where law was seen as a rational science and where religion has been seen as (...)
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  • Comparative foundations of Eastern and Western thought.Daniel Memmi - 2017 - AI and Society 32 (3):359-368.
    Modern science and technology originated in Western Europe within a specific culture, but they have now been adopted and developed by several Eastern countries as well. We analyze the features of Western culture that may explain the rise of modern science with its associated economic development. A comparative analysis of Eastern cultures will then help us evaluate how far could contemporary science be successfully integrated within very different cultures. Without denying the role of social and political institutions, we would like (...)
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  • Daoism, dandyism, and political correctness.Thorsten Botz-Bornstein - 2023 - Albany, NY: State University of New York Press.
    Argues that Daoism and dandyism, linked by likeminded philosophies of "carefree wandering," deconstruct the puritanism and political correctness sought by Confucianism, Victorianism, and contemporary neoliberal culture.
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  • Major Trends and Perspective in Studies in the Functional Dimensions of Indian Monastic Buddhism in the Past One Hundred Years.Birendra Nath Prasad - 2008 - Buddhist Studies Review 25 (1):54-89.
    Indian Buddhist monasteries, as institutions in dynamic interactions with other societal institutions, have created a vast functional matrix or were parts thereof. In the past hundred years or so, contours of this matrix have been generally reconstructed with a macro perspective. Now we need to go beyond macro generalizations. We need to analyse individual monasteries in their local and supra-local contexts.
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  • Shunyata, A Philosophical Endeavor Against Assured Philosophical Method in Realizing Truth and Existence and Establishing Perfection of Wisdom Through Non-dual Experience.Seyed Farhad Khalesi Moghaddam - 2018 - Journal of the Indian Council of Philosophical Research 35 (2):369-378.
    Madhyamaka defines existence in self-being. There is interdependency between all beings and the human mind. Everything is empty from self-being. Emptiness is universal. Madhyamaka stands midway between affirmation and negation or being and non-being. The only way to comprehend absolute reality is to abandon the realm of reason which, in turn, leads to non-dual experience. Ultimate reality is nothing but universal Emptiness. However, Shunya is empty of self-being as well. In this paper, I have tried to elucidate and criticize Emptiness (...)
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