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Books on the topic 'The philosophy of east tradition'

Author: Grafiati

Published: 30 May 2022

Last updated: 31 May 2022

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1

Evola, Julius. East and west: Comparative studies in pursuit of tradition. San Francisco: Counter-Currents Publishing, 2015.

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2

Aristotle's Rhetoric in the East: The Syriac and Arabic translation and commentary tradition. Boston: Brill, 2008.

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3

Soul images in Hindu traditions: Patterns East & West. Delhi: B.R. Pub. Corp., 2004.

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4

Tong Asia chŏntʻong munhwa wa hyŏndae Hanʼguk: East Asian cultural tradition and contemporay Korea. Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Chʻulpʻanbu, 2008.

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5

Alternative traditions. Glasgow: Windhorse Publications, 1986.

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6

The logic of law-making in Islam: Women and prayer in the legal tradition. Cambridge: Cambridge University Press, 2012.

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7

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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8

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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9

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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10

Tong Asia ŭihak ŭi chŏntʻong kwa kŭndae: Tradition and modernity in East Asian medicine / Jong-Chan Lee. Sŏul: Munhak kwa Chisŏngsa, 2004.

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11

Acupuncture for new practitioners. London: Singing Dragon, 2012.

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12

Shayegan, Darius. Cultural schizophrenia: Islamic societies confronting the west. London: Saqi, 1992.

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13

Shayegan, Darius. Cultural schizophrenia: Islamic societies confronting the West. Syracuse, N.Y: Syracuse University Press, 1997.

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14

Fairbank, John King. East Asia: Tradition & transformation. Boston: Houghton Mifflin Co., 1989.

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15

Kaptchuk, Ted J. The web that has no weaver: Understanding Chinese medicine. New York: Congdon & Weed, 1987.

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16

The web that has no weaver: Understanding Chinese medicine. 2nd ed. Lincolnwood, Ill: Contemporary Books, 2000.

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17

What is medicine?: Western and Eastern approaches to healing. Berkley: University of California Press, 2009.

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18

Amadiume, Solomon. Igbo tradition and philosophy. Enugu: Artiz Communication Enugu, 1998.

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19

Oluwole, Sophie B. Philosophy and oral tradition. Ikeja, Lagos, Nigeria: ARK Publications, 1997.

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20

McLean, George F. Tradition, harmony, and transcendence. Washington, D.C: Council for Research in Values and Philosophy, 1994.

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21

Young, M. The Baul tradition: Sahaj vision East & West. Chino Valley, AZ: Hohm Press, 2014.

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22

The German historicist tradition. Oxford: Oxford University Press, 2011.

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23

Schafer, Roy. Tradition and change in psychoanalysis. London: Karnac, 1997.

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24

Schafer, Roy. Tradition and change in psychoanalysis. Madison, Conn: International Universities Press, 1997.

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25

Pieper, Josef. Tradition: Concept and claim. South Bend, Ind: St. Augustine's Press, 2010.

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26

Christian, Kopff E., ed. Tradition: Concept and claim. Wilmington, Del: ISI Books, 2008.

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27

Pakistan), Iqbal Academy (Lahore, ed. Metaphysics and tradition. Lahore: Iqbal Academy Pakistan, 2009.

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28

McCaughey, Davis. Tradition and dissent. Carlton South, Vic., Australia: Miegunyah Press at Melbourne University Press, 1997.

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29

Institute, for World Religions (Berkeley Calif ). Religion east & west: Ecology & ethics in religious tradition. Berkeley, Calif: Institute for World Religions, 2002.

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30

Harik, Ramsay M. Women in the Middle East: Tradition and change. New York: Franklin Watts, 1996.

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31

O'Boyle, Lily Gamboa. Philippine hospitality: A gracious tradition of the East. New York: Acacia Corp., 1988.

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32

Islam in the Middle East: A living tradition. Malden, MA: Blackwell Pub., 2006.

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33

Verantwortung: Tradition und Dekonstruktion. Würzburg: Königshausen & Neumann, 2010.

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34

Rhetoric as philosophy: The humanist tradition. Carbondale: Southern Illinois University Press, 2001.

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35

American philosophy and the romantic tradition. Cambridge [England]: Cambridge University Press, 1990.

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36

Kolb, David. Postmodern sophistications: Philosophy, architecture, and tradition. Chicago: University of Chicago Press, 1990.

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37

P, Tishken Dennis, Sridhar Melukote K, and Indological Research Foundation (Bangalore, India)., eds. East-West traditions: Ethical and philosophical perspectives. Bangalore: Indological Research Foundation, 2007.

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38

Vagelpohl, Uwe. Aristotle's Rhetoric in the East: The Syriac and Arabic translation and commentary Tradition. BRILL, 2008.

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39

Neville, Robert Cummings. Boston Confucianism: Portable Tradition in the Late-Modern World (Suny Series in Chinese Philosophy and Culture). State University of New York Press, 2000.

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40

F, McLean George, Kirabaev N. S, Pochta I︠U︡ M, and Rossiĭskiĭ universitet druzhby narodov. Fakulʹtet gumanitarnykh i sot︠s︡ialʹnykh nauk., eds. Philosophical traditions and contemporary world: Russia-West-East. Moscow: Publishing House of Peoplesʹ Friendship University of Russia, 2004.

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41

Neville, Robert Cummings. Boston Confucianism: Portable Tradition in the Late-Modern World (S U N Y Series in Chinese Philosophy and Culture). State University of New York Press, 2000.

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42

Deutsch, Eliot. Culture and Modernity: East-West Philosophic Perspectives (Studies in the Buddhist Traditions). University of Hawaii Press, 1991.

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43

Marenbon, John. 3. A map of later medieval philosophy. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199663224.003.0003.

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‘A map of later medieval philosophy’ charts the development of medieval philosophy from the year 1200, which marks an important break across all four traditions, to the 17th century. Latin philosophy was transformed in the 13th century by the rise of the universities of Paris and Oxford. After Maimonides died in 1204, Jewish philosophy (previously written in Arabic) flourished among Jews living in Christian Europe writing in Hebrew. Also in 1204, the Crusaders took Constantinople, and Byzantine philosophy became heavily influenced by Latin writing. Averroes’ death in 1198 marked the end of the falsafa tradition. Philosophy continued to flourish in the Islamic East, but in a form that linked it much more closely to theology.

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44

1946-, Arts Wilhelmus Antonius, ed. Through a glass, darkly: Blurred images of cultural tradition and modernity over distance and time. Boston, MA: Brill, 2000.

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45

Journeys East: 20th Century Western Encounters with Eastern Religous Traditions (The Library of Perennial Philosophy). World Wisdom, 2004.

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46

Warrior Guards The Mountain The Internal Martial Traditions Of China Japan And South East Asia. Singing Dragon, 2013.

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47

Irene, Bloom, and Fogel Joshua A. 1950-, eds. Meeting of minds: Intellectual and religious interaction in East Asian traditions of thought : essays in honor of Wing-tsit Chan and William Theodore de Bary. New York: Columbia University Press, 1997.

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48

Butterworth, Charles E. Arabic Contributions to Medieval Political Theory. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0011.

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This article explores political philosophy within the medieval Arabic-Islamic tradition of the Middle East, focusing on the contributions of a few thinkers including Alfarabi, Avicenna, Ibn Bajja, Ibn Tufayl, Ibn Rushd, Averroes, and Ibn Khaldūn. Political philosophy in general differs from political thought, on the one hand, and political theology, on the other, insofar as it seeks to replace opinion about political affairs by knowledge. Political philosophy in the medieval Arabic-Islamic tradition of the Middle East differs from that in the medieval Arabic-Jewish or Arabic-Christian traditions in that it is beholden neither to political nor to theological currents, its occasional rhetorical bows to one or the other notwithstanding. Political thought, best exemplified by the genre known as “Mirrors for Princes,” is always limited by the opinions that dominate the setting and time. Political theology or, for medieval Islam, jurisprudence focuses on how the beliefs and actions set forth in the religious tradition elucidate the conditions justifying warfare or the qualities an individual must have to be considered a suitable ruler.

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49

Davis, Bret W., ed. The Oxford Handbook of Japanese Philosophy. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199945726.001.0001.

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Japanese philosophy is now a flourishing field with thriving societies, journals, and conferences dedicated to it around the world, made possible by an ever-increasing library of translations, books, and articles. The Oxford Handbook of Japanese Philosophy is a foundation-laying reference work that covers, in detail and depth, the entire span of this philosophical tradition, from ancient times to the present. It introduces and examines the most important topics, figures, schools, and texts from the history of philosophical thinking in premodern and modern Japan. Each chapter, written by a leading scholar in the field, clearly elucidates and critically engages with its topic in a manner that demonstrates its contemporary philosophical relevance. The Handbook opens with an extensive introductory chapter that addresses the multifaceted question, “What Is Japanese Philosophy?” The first fourteen chapters cover the premodern history of Japanese philosophy, with sections dedicated to Shintō and the Synthetic Nature of Japanese Philosophical Thought, Philosophies of Japanese Buddhism, and Philosophies of Japanese Confucianism and Bushidō. Next, seventeen chapters are devoted to Modern Japanese Philosophies. After a chapter on the initial encounter with and appropriation of Western philosophy in the late nineteenth-century, this large section is divided into one subsection on the most well-known group of twentieth-century Japanese philosophers, The Kyoto School, and a second subsection on the no less significant array of Other Modern Japanese Philosophies. Rounding out the volume is a section on Pervasive Topics in Japanese Philosophical Thought, which covers areas such as philosophy of language, philosophy of nature, ethics, and aesthetics, spanning a range of schools and time periods. This volume will be an invaluable resource specifically to students and scholars of Japanese philosophy, as well as more generally to those interested in Asian and comparative philosophy and East Asian studies.

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50

Deguchi, Yasuo, Jay L. Garfield, Graham Priest, and Robert H. Sharf. What Can't be Said. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197526187.001.0001.

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Paradox drives a good deal of philosophy in every tradition. In the Indian and Western traditions, there is a tendency among many (but not all) philosophers to run from contradiction and paradox. If and when a contradiction appears in a theory, it is regarded as a sure sign that something has gone amiss. This aversion to paradox commits them, knowingly or not, to the view that reality must be consistent. In East Asia, however, philosophers have reacted to paradox differently. Many East Asian philosophers—both in the Daoist and the Buddhist traditions—have openly embraced paradox. They have taken compelling arguments for contradictory positions to suggest that the world is—at least in some respects, and often in very deep respects—inconsistent, and that our best theories of the world will therefore be inconsistent. This book is an initial survey of the writings of some influential East Asian thinkers who were committed to paradox, and for good reason. Their acceptance of contradiction allowed them to develop important insights that evaded those who consider paradox out of bounds.

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