Results for 'Buddhism'

440 found
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  1. Buddhist Idealism.Bronwyn Finnigan - 2017 - In Tyron Goldschmidt & Kenneth Pearce (eds.), Idealism: New Essays in Metaphysics. Oxford University Press. pp. 178-199.
    This article surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s matching-failure argument in the Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s weird but clever logical argument that intrigued philosophers in China and Japan. It aims to clarify what is (...)
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  2. Recent Buddhist Theories of Free Will: Compatibilism, Incompatibilism, and Beyond.Rick Repetti - 2014 - Journal of Buddhist Ethics 21:279-352.
    Critical review of Buddhist theories of free will published between 2000 and 2014.
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  3. Buddhism and Animal Ethics.Bronwyn Finnigan - 2017 - Philosophy Compass 12 (7):1-12.
    This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how (...)
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  4. Buddhist Hard Determinism: No Self, No Free Will, No Responsibility.Rick Repetti - 2012 - Journal of Buddhist Ethics 19:130-197.
    A critical review of Charles Goodman's view about Buddhism and free will to the effect that Buddhism is hard determinist, basically because he thinks Buddhist causation is definitively deterministic, and he thinks determinism is definitively incompatible with free will, but especially because he thinks Buddhism is equally definitively clear on the non-existence of a self, from which he concludes there cannot be an autonomous self.
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  5. Buddhist Logic From a Global Perspective.Koji Tanaka - 2021 - In Inkeri Koskinen, David Ludwig, Zinhle Mncube, Luana Poliseli & Luis Reyes-Galindo (eds.), Global Epistemologies and Philosophies of Science. London: Routledge. pp. 274-285.
    Buddhist philosophers have developed a rich tradition of logic. Buddhist material on logic that forms the Buddhist tradition of logic, however, is hardly discussed or even known. This article presents some of that material in a manner that is accessible to contemporary logicians and philosophers of logic and sets agendas for global philosophy of logic.
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  6. Earlier Buddhist Theories of Free Will: Compatibilism.Rick Repetti - 2010 - Journal of Buddhist Ethics 17:279-310.
    A critical review of the first wave of publications on Buddhism and free will between the 1960s and 1980s.
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  7. Buddhist Reductionism and Free Will: Paleo-Compatibilism.Rick Repetti - 2012 - Journal of Buddhist Ethics 19:33-95.
    A critical review of Mark Siderits's arguments in support of a compatibilist Buddhist theory of free will based on early Abhidharma reductionism and the two-truths distinction between conventional and ultimate truths or reality, which theory he terms 'paleo-compatibilism'. The Buddhist two-truths doctrine is basically analogous to Sellers' distinction between the manifest and scientific images, in which case the argument is that determinism is a claim about ultimate reality, whereas personhood and agency are about conventional reality, both discourse domains are semantically (...)
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  8. Madhyamaka Buddhist Meta-Ethics: The Justificatory Grounds of Moral Judgments.Bronwyn Finnigan - 2015 - Philosophy East and West 65 (3):765-785.
    In recent decades, several attempts have been made to characterize Buddhism as a systematically unified and consistent normative ethical theory. This has given rise to a growing interest in meta-ethical questions. Meta-ethics can be broadly or narrowly defined. Defined broadly, it is a domain of inquiry concerned with the nature and status of the fundamental or framing presuppositions of normative ethical theories, where this includes the cognitive and epistemic requirements of presupposed conceptions of ethical agency.1 Defined narrowly, it concerns (...)
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  9. Buddhism, Beauty, and Virtue.David Cooper - 2017 - In Kathleen J. Higgins, Shakirsaeed Shakirsaeed & Sonia Sonia (eds.), Artistic Visions and the Promise of Beauty,. Dordrecht: Springer. pp. 123-138.
    The chapter challenges hyperbolic claims about the centrality of appreciation of beauty to Buddhism. Within the texts, attitudes are more mixed, except for a form of 'inner beauty' - the beauty found in the expression of virtues or wisdom in forms of bodily comportment. Inner beauty is a stable presence throughout Buddhist history, practices, and art.
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  10. Buddhist Logic.Koji Tanaka - forthcoming - Routledge Encyclopaedia of Philosophy.
    Buddhist philosophers have investigated the techniques and methodologies of debate and argumentation which are important aspects of Buddhist intellectual life. This was particularly the case in India, where Buddhism and Buddhist philosophy originated. But these investigations have also engaged philosophers in China, Japan, Korea and Tibet, and many other parts of the world that have been influenced by Buddhism and Buddhist philosophy. Several elements of the Buddhist tradition of philosophy are thought to be part of this investigation. -/- (...)
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  11. Buddhist Perspectives on Free Will: Agentless Agency?Rick Repetti (ed.) - 2016 - London, UK: Routledge / Francis & Taylor.
    A collection of essays, mostly original, on the actual and possible positions on free will available to Buddhist philosophers, by Christopher Gowans, Rick Repetti, Jay Garfield, Owen Flanagan, Charles Goodman, Galen Strawson, Susan Blackmore, Martin T. Adam, Christian Coseru, Marie Friquegnon, Mark Siderits, Ben Abelson, B. Alan Wallace, Peter Harvey, Emily McRae, and Karin Meyers, and a Foreword by Daniel Cozort.
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  12. Buddhism, Free Will, and Punishment: Taking Buddhist Ethics Seriously.Gregg D. Caruso - 2020 - Zygon 55 (2):474-496.
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  13. Buddhist Enlightenment and the Destruction of Attractor Networks: A Neuroscientific Speculation on the Buddhist Path From Everyday Consciousness to Buddha-Awakening.Patricia Sharp - 2011 - Journal of Consciousness Studies 18 (3-4):3-4.
    Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...)
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  14. Buddhist Philosophy of Logic.Koji Tanaka - 2013 - In Steven Michael Emmanuel (ed.), Blackwell Companion to Buddhist Philosophy. Chichester: Wiley-Blackwell. pp. 320-330.
    Logic in Buddhist Philosophy concerns the systematic study of anumāna (often translated as inference) as developed by Dignāga (480-540 c.e.) and Dharmakīti (600-660 c.e.). Buddhist logicians think of inference as an instrument of knowledge (pramāṇa) and, thus, logic is considered to constitute part of epistemology in the Buddhist tradition. According to the prevalent 20th and early 21st century ‘Western’ conception of logic, however, logical study is the formal study of arguments. If we understand the nature of logic to be formal, (...)
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  15. Buddhist Meta-Ethics.Bronwyn Finnigan - 2010-11 - Journal of the International Association of Buddhist Studies 33 (1-2):267-297.
    In this paper I argue for the importance of pursuing Buddhist Meta-Ethics. Most contemporary studies of the nature of Buddhist Ethics proceed in isolation from the highly sophisticated epistemological theories developed within the Buddhist tradition. The aim of this paper is to demonstrate that an intimate relationship holds between ethics and epistemology in Buddhism. To show this, I focus on Damien Keown's influential virtue ethical theorisation of Buddhist Ethics and demonstrate the conflicts that arise when it is brought into (...)
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  16. Confucianism, Buddhism, and Virtue Ethics.Bradford Cokelet - 2016 - European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer to (...)
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  17.  36
    Zen Buddhism and the Phenomenology of Mysticism.Dylan Bailey - 2021 - Journal for Continental Philosophy of Religion 3 (2):123-143.
    In this paper, I use a comparative analysis of mysticism in Zen and the Abrahamic faiths to formulate a phenomenological account of mysticism “as such.” I argue that, while Zen Buddhism is distinct from other forms of mystical experience in important ways, it can still be fit into a general phenomenological category of mystical experience. First, I explicate the phenomenological accounts of mysticism provided by Anthony Steinbock and Angela Bello. Second, I offer an account of Zen mysticism which both (...)
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  18. Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy; From Steven Collins to the Present.Oren Hanner - 2018 - Sophia 57 (2):211-231.
    Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine (...)
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  19. Buddhism and Scepticism: Historical, Philosophical, and Comparative Perspectives.Oren Hanner (ed.) - 2020 - Freiburg/Bochum: ProjektVerlag.
    Is Buddhism’s attitude towards accepted forms of knowledge sceptical? Are Pyrrhonian scepticism and classical Buddhist scholasticism related in their respective applications and expressions of doubt? In what way and to what degree is Critical Buddhism an offshoot of modern scepticism? Questions such as these as well as related issues are explored in the present collection, which brings together examinations of systematic doubt in the traditions of Buddhism from a variety of perspectives. What results from the perceptive observations (...)
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  20.  87
    Conventionalising Rebirth: Buddhist Agnosticism and the Doctrine of Two Truths.Bronwyn Finnigan - forthcoming - In Yujin Nagasawa & Mohammad Saleh Zarepour (eds.), Global Dialogues in the Philosophy of Religion: from Religious Experience to the Afterlife. Oxford University Press.
    What should the Buddhist attitude be to rebirth if one accepts that it is inconsistent with current science? This chapter critically engages forms of Buddhist agnosticism that adopt a position of uncertainty about rebirth but nevertheless recommend ‘behaving as if’ it were true. What does it mean to behave as if rebirth were true, and are Buddhist agnostics justified in adopting this position? This chapter engages this question in dialogue with Mark Siderits’ reductionist analysis of the Buddhist doctrine of the (...)
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  21. Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy.Christian Coseru - 2012 - Oxford University Press.
    What turns the continuous flow of experience into perceptually distinct objects? Can our verbal descriptions unambiguously capture what it is like to see, hear, or feel? How might we reason about the testimony that perception alone discloses? Christian Coseru proposes a rigorous and highly original way to answer these questions by developing a framework for understanding perception as a mode of apprehension that is intentionally constituted, pragmatically oriented, and causally effective. By engaging with recent discussions in phenomenology and analytic philosophy (...)
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  22. Disengaged Buddhism.Amod Lele - 2019 - Journal of Buddhist Ethics 26:240-89.
    Contemporary engaged Buddhist scholars typically claim either that Buddhism always endorsed social activism, or that its non-endorsement of such activism represented an unwitting lack of progress. This article examines several classical South Asian Buddhist texts that explicitly reject social and political activism. These texts argue for this rejection on the grounds that the most important sources of suffering are not something that activism can fix, and that political involvement interferes with the tranquility required for liberation. The article then examines (...)
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  23.  37
    A Buddhist Response to the Quality-Combination Problem for Panpsychism.Monima Chadha - 2022 - The Monist 105 (1):131-145.
    Abhidharma Buddhist philosophy presents a version of what is now often called “panprotopsychism.” The most pressing group of problems for the Abhidharma panprotopsychism, like all other panpsychist views, is what Seager calls “the combination problem.” There are at least three versions of the problem: the subject-combination problem; the quality-combination problem; and the structure-combination problem. I begin with the Abhidharma Buddhist version of panprotopsychism and its account of conscious experience. The main focus of this paper is to show that Abhidharma panprotopsychist (...)
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  24. The Nature of a Buddhist Path.Bronwyn Finnigan - 2017 - In Jake H. Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics. Oxford University Press. pp. 33-52.
    Is there a ‘common element’ in Buddhist ethical thought from which one might rationally reconstruct a Buddhist normative ethical theory? While many agree that there is such an element, there is disagreement about whether it is best reconstructed in terms that approximate consequentialism or virtue ethics. This paper will argue that two distinct evaluative relations underlie these distinct positions; an instrumental and constitutive analysis. It will raise some difficulties for linking these distinct analyses to particular normative ethical theories but will (...)
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  25. Karma, Moral Responsibility and Buddhist Ethics.Bronwyn Finnigan - 2022 - In Manuel Vargas & John Doris (eds.), Oxford Handbook of Moral Psychology. Oxford: Oxford University Press. pp. 7-23.
    The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held (...)
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  26. Buddhist Meditation and the Possibility of Freedom.Rick Repetti - 2016 - Science, Religion and Culture 2 (2):81-98.
    I argue that if the claims Buddhist philosophy makes about meditation virtuosos are plausible, then Buddhism may rebut most of the strongest arguments for free will skepticism found in Western analytic philosophy, including the hard incompatiblist's argument (which combines the arguments for hard determinism, such as the consequence argument, with those for hard indeterminism, such as the randomness argument), Pereboom's manipulation argument, and Galen Strawson's impossibility argument. The main idea is that the meditation virtuoso can cultivate a level of (...)
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  27. The Unity of Buddhism and Vedānta: Enlightenment as the Realization of Pure Consciousness.Markus E. Schlosser - manuscript
    Buddhism and Hinduism appear to be separated by irreconcilable differences. I argue that this apparent gulf can be overcome. The argument has three main parts. First, I argue that the Buddhist doctrine of dependent arising is not a metaphysical principle of real causation, but a principle of fabrication. Second, I argue that this interpretation of dependent arising enables a unification of the main schools of Buddhism. Third, I argue that Buddhism can be unified fully with Advaita Vedānta, (...)
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  28. Buddhist Illogic: A Critical Analysis of Nagarjuna's Arguments.Avi Sion - 2002 - Geneva, Switzerland: CreateSpace & Kindle; Lulu..
    Buddhist Illogic. The 2nd Century CE Indian philosopher Nagarjuna founded the Madhyamika (Middle Way) school of Mahayana Buddhism, which strongly influenced Chinese, Korean and Japanese (Ch’an or Zen) Buddhism, as well as Tibetan Buddhism. Nagarjuna is regarded by many Buddhist writers to this day as a very important philosopher, who they claim definitively proved the futility of ordinary human cognitive means. His writings include a series of arguments purporting to show the illogic of logic, the absurdity of (...)
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  29. Kant, Buddhism, and Self-Centered Vice.Bradford Cokelet - 2018 - In Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.), The Oneness Hypothesis: Beyond the Boundary of Self. New York, USA: Columbia University Press. pp. 169-191.
    This article discusses the vice of self-centeredness, argues that it inhibits our ability to treat humanity as an end in itself, and that Kantian moral theory cannot account for this fact. After in this way arguing that Kantian theory fails to provide a fully adequate account of agents who live up to the formula of humanity, I discuss Buddhist resources for developing a better account.
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  30. Reinterpreting Buddhism: Ambedkar on the Politics of Social Action.Vidhu Verma - 2010 - Economic and Political Weekly:56-65.
    B R Ambedkar’s reinterpretation of Buddhism gives us an account of action that is based on democratic politics of contest and resistance. It relies on a reading of the self as a multiple creature that exceeds the constructions of liberal autonomy. Insofar as Buddhist groups do not jeopardise or restrict their members’ capacities and opportunities to make any decision about their own lives, they do not risk violating democratic principles. But to remain socially relevant they must continue to contribute (...)
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  31.  48
    Being a ‘Not-Quite-Buddhist Theist’.James Dominic Rooney - forthcoming - Religious Studies.
    Buddhism is a philosophical tradition that, at its origin, was familiar with variants of theistic belief. Buddhism nevertheless set itself decidedly against theism, especially against belief in a personal God who would be the ultimate origin of all being, with the development of complex arguments against the existence of God. Further, the wider metaphysical commitments of all schools of Buddhism to the doctrine of dependent origination – that all entities necessarily depend on causes – would appear to (...)
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  32. Buddhist Naturalism.Kent Lin - 2019 - Sophia 59.
    With the naturalist worldview having become widely accepted, the trend of naturalistic Buddhism has likewise become popular in both academic and religious circles. In this article, I preliminarily reflect on this naturalized approach to Buddhism in two main sections. In section 1, I point out that the Buddha rejects theistic beliefs that claim absolute power over our destiny, opting instead to encourage us to inquire intellectually and behave morally. The distinguishing characteristics of naturalism such as a humanistic approach, (...)
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  33. Buddhism and Abortion: A Western Approach.James Hughes - 1999 - In Buddhism and Abortion. New York, NY, USA: pp. 183-198.
    Most Western Buddhists employ both utilitarian and virtue ethics, in the paradoxical unity of compassion and wisdom. On the one hand, our personal karmic clarity is most related to our cultivation of compassionate intention, but on the other hand we also need to develop penetrating insight into the most effective means to the ends. We do not believe that the person who helps others without any intention of doing so to have accrued merit, while we look upon the person who (...)
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  34. Jay L. Garfield, Engaging Buddhism: Why It Matters to Philosophy. [REVIEW]Rick Repetti - 2015 - Science, Religion and Culture 2 (2):1-6.
    Book review of Jay Garfield's Engaging Buddhism: Why It Matters to Philosophy.
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  35.  14
    Buddhism Evolving.Sun Kyeong Yu - 2021 - In Buddhism and Culture. Seoul, South Korea:
    Buddhism Evolving” December 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.
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  36. Buddhism and Quantum Physics.Christian Thomas Kohl - 2008 - Indian International Journal of Buddhist Studies 9 (2008):45-62.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  37. Buddhism and Effective Altruism.Calvin Baker - 2022 - In Dominic Roser, Stefan Riedener & Markus Huppenbauer (eds.), Effective Altruism and Religion: Synergies, Tension, Dialogue. Nomos. pp. 17-45.
    This article considers the contemporary effective altruism (EA) movement from a classical Indian Buddhist perspective. Following barebones introductions to EA and to Buddhism (sections one and two, respectively), section three argues that core EA efforts, such as those to improve global health, end factory farming, and safeguard the long-term future of humanity, are futile on the Buddhist worldview. For regardless of the short-term welfare improvements that effective altruists impart, Buddhism teaches that all unenlightened beings will simply be reborn (...)
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  38. Early Buddhist Concepts - in Today's Language.Roberto Thomas Arruda - 2021 - São Paulo - BRL: Terra à Vista - not for sale edition.
    Adequate knowledge about what Buddhism is is essential to the education and culture of any person who does not want to be simply another alienated member of a herd that walks blindly amid a technological revolution. It is possible to understand early Buddhism through modern language and knowledge and establish its relations with contemporary thought and its references. With this, it becomes possible to deepen and broaden our perception about these millennial principles' compatibility with our modern ways of (...)
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  39. Buddhism and Quantum Physics: A Strange Parallelism of Two Concepts of Reality.Christian Thomas Kohl - 2007 - Contemporary Buddhism 8 (1):69-82.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  40. Buddhist Ethics as a Path: A Defense of Normative Gradualism.Javier Hidalgo - forthcoming - Philosophy East and West.
    This essay defends a new interpretation of Buddhist ethics: normative gradualism. According to normative gradualism, what we have normative reason to do depends on our stage along the Buddhist spiritual path. The essay shows how normative gradualism can justify distinctive features of Buddhist ethics and reconcile consequentialist and eudaimonistic interpretations of Buddhist moral thought.
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  41. Buddhist Ethics and Globalization on the Basis of Bodhicaryavatara.Ramanath Pandey - 2012 - The Asian Conference on Ethics, Religion and Philosophy 2012.
    The topical theme of this paper explores the ethical principles of Mahayana Buddhism, based on Bodhicaryavatara(BC) of Santideva(7thcentury A.D.). According to him, only generation of enlightened mind (bodhicitta-intellect) and virtuous actions are not sufficient to attain the main objective i.e. Buddha-hood, the state of perfect enlightenment. But, for the fulfillment of this goal one must have to gain perfection to engage in the performance of six actions, termed as –Sadparmitas. It is necessary to stop present and future sufferings, and (...)
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  42. Why Do We Suffer? Buddhism and the Problem of Evil.Sebastian Gäb - 2015 - Philosophy Compass 10 (5):345-353.
    This paper explains the Buddhist concept of suffering and its relation to the Christian problem of evil. Although there is no problem of evil in Buddhism, the Buddhist understanding of the origin and causes of suffering will help us to find new approaches to the problem of evil. More specifically, I argue that the concept of evil can be interpreted in terms of dukkha; that the existence of suffering or dukkha is necessarily inevitable for finite beings, given the metaphysical (...)
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  43. On Being a Good Friend to Buddhist Philosophy.Bronwyn Finnigan - 2021 - APA Newsletter on Asian and Asian American Philosophers and Philosophies 20 (2):15-18.
    This article critically responds to Evan Thompson's book, Why I Am Not a Buddhist.
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  44. Buddhist ‘Theory of Meaning’ (Apoha Vāda) as Negative Meaning’.Dr Sanjit Chakraborty - 2017 - NEHU Journal, North Eastern Hill University (2):67-79.
    The paper concentrates on the most pressing question of Indian philosophy: what is the exact connotation of a word or what sort of entity helps us to identify the meaning of a word? The paper focuses on the clash between Realism (Nyāya) and Apoha vāda (Buddhist) regarding the debate whether the meaning of a word is particular/universal or both. The paper asserts that though Naiyāyikas and Mīmāṁsakas challenged against Buddhist Apoha vāda, yet they realized that to establish an opinion in (...)
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  45. What Do Buddhists Think About Free Will?Rick Repetti - 2017 - In Jake H. Davis (ed.), In A Mirror Is for Reflection: Understanding Buddhist Ethics, edited by Jake Davis. New York, USA: Oxford University Press. pp. 257-275.
    A critical overview to the bulk of extant Buddhist theories of free will.
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  46. Buddhism, Punishment, and Reconciliation.Charles K. Fink - 2012 - Journal of Buddhist Ethics 19:369-395.
    One important foundation of Buddhist ethics is a commitment to nonviolence. My aim in this paper is to work out the implications of this commitment with regard to the treatment of offenders. Given that punishment involves the intentional infliction of harm, I argue that the practice of punishment is incompatible with the principle of nonviolence. The core moral teaching of the Buddha is to conquer evil with goodness, and it is reconciliation, rather than punishment, that conforms to this teaching. I (...)
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  47. In Search of Buddhist Virtue: A Case for a Pluralist-Gradualist Moral Philosophy.Oren Hanner - 2021 - Comparative Philosophy 12 (2):58-78.
    Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed (...)
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  48. How Can Buddhists Prove That Non-Existent Things Do Not Exist?Koji Tanaka - 2021 - In Sara Bernstein & Tyron Goldschmidt (eds.), Non-Being: New Essay on the Metaphysics of Non-Existence. Oxford, UK: Oxford University Press. pp. 82-96.
    How can Buddhists prove that non-existent things do not exist? With great difficulty. For the Buddhist, this is not a laughing matter as they are largely global error theorists and, thus, many things are non-existent. The difficulty gets compounded as the Buddhist and their opponent, the non-Buddhist of various kinds, both agree that one cannot prove a thesis whose subject is non-existent. In this paper, I will first present a difficulty that Buddhist philosophers have faced in proving that what they (...)
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  49. Is Consciousness Reflexively Self‐Aware? A Buddhist Analysis.Bronwyn Finnigan - 2018 - Ratio 31 (4):389-401.
    This article examines contemporary Buddhist defences of the idea that consciousness is reflexively aware or self-aware. Call this the Self-Awareness Thesis. A version of this thesis was historically defended by Dignāga but rejected by Prāsaṅgika Mādhyamika Buddhists. Prāsaṅgikas historically advanced four main arguments against this thesis. In this paper I consider whether some contemporary defence of the Self-Awareness Thesis can withstand these Prāsaṅgika objections. A problem is that contemporary defenders of the Self-Awareness Thesis have subtly different accounts with different assessment (...)
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  50. The Specter of Speciesism: Buddhist and Christian Views of Animals.Paul Waldau - 2001 - Oxford University Press USA.
    The concept of speciesism, coined in 1970 as an analogy to racism, has been discussed almost exclusively within philosophical circles. Here, Waldau looks at how non-human animals have been viewed in the Buddhist and Christian religious traditions.
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