Artículos de revistas: "Nonduality"

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Peerenboom, R. P. "Nonduality and Daoism". International Philosophical Quarterly 32, n.º 1 (1992): 35–53. http://dx.doi.org/10.5840/ipq199232152.

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Michaelson, Jay. "Prayer and Nonduality". Tikkun 24, n.º 6 (noviembre de 2009): 54–55. http://dx.doi.org/10.1215/08879982-2009-6021.

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3

Katsky, Patricia. "Enlightenment, Individuation, and Nonduality". Jung Journal 15, n.º 1 (2 de enero de 2021): 104–28. http://dx.doi.org/10.1080/19342039.2021.1862601.

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4

Song, Grace. "The nonduality of diversity". CrossCurrents 62, n.º 3 (septiembre de 2012): 381–88. http://dx.doi.org/10.1111/j.1939-3881.2012.00249.x.

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5

Safran, Jeremy D. "Acceptance, Surrender, and Nonduality". Contemporary Psychoanalysis 42, n.º 2 (abril de 2006): 225–31. http://dx.doi.org/10.1080/00107530.2006.10745883.

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Safran, Jeremy D. "Prima che l'asino se ne sia andato, il cavallo č giŕ arrivato". SETTING, n.º 26 (junio de 2009): 11–26. http://dx.doi.org/10.3280/set2008-026002.

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- In this article I explore some of the implications of the Buddhist perspective on nonduality and acceptance for psychoanalytic practice. Nonduality is a mode of experiencing that breaks down the distinction between categories that are conventionally regarded as opposites8e. g., good versus bad, pure versus impure, sacred versus profane, heaven and hell). The Buddhist perspective on nonduality is that the natural human tendency to think about things in dualistic terms is at the heart of the problem and that wisdom is the ability to experience things nondualistically. As long as we distinguish between things as they should be in some idealized state versus things as they are, we are unable to be fully open to, and appreciate the present situation for what it has to offer. I attempt to convey a sense of way in which the cultivation of a nondual perspective can lead to a radical and paradoxical perspective on the role of acceptance in the analytic process.

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7

Zeuschner, Robert B. y David Loy. "Nonduality: A Study in Comparative Philosophy". Buddhist-Christian Studies 10 (1990): 300. http://dx.doi.org/10.2307/1390225.

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8

Potter, Karl H. y David Loy. "Nonduality. A Study in Comparative Philosophy." Philosophy and Phenomenological Research 51, n.º 3 (septiembre de 1991): 733. http://dx.doi.org/10.2307/2107905.

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9

Loy, David R. "The Nonduality of Ecology and Economy". Tikkun 24, n.º 5 (septiembre de 2009): 31–32. http://dx.doi.org/10.1215/08879982-2009-5013.

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10

Josipovic, Zoran. "Duality and nonduality in meditation research". Consciousness and Cognition 19, n.º 4 (diciembre de 2010): 1119–21. http://dx.doi.org/10.1016/j.concog.2010.03.016.

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11

Lee, Jae-Seong. "비이원성의 미학: 진정한 초월, 감지할 수 없는 타자, 그리고 영화 <조커>". Criticism and Theory Society of Korea 27, n.º 3 (31 de octubre de 2022): 291–313. http://dx.doi.org/10.19116/theory.2022.27.3.291.

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This paper develops the aesthetics of nonduality mainly with Deleuze’s “transcendental ontology” and Levinas’s poststructural “ethics.” Although Deleuze (and Felix Guattari) and Levinas’s thoughts were nourished in different philosophical lines, their ideas seem to be actually the closest ones in contemporary Western world. Deleuze’s notions of pure “desire,” “becoming,” and “affect” are very similar to Levinas’s ethical explication of “metaphysical desire” and “enjoyment.” Then Mahayana Buddhism is also brought not only to support but to complete the traits of “nonduality.” This paper begins with their views that are in contrast to binary opposition and the stable “transcendence” that had been the central idea in the tradition of Western metaphysics. Then it is argued in various ways that Deleuze actually explicates the same realm as Levinas elaborates in terms of genuine transcendence. Then I discuss Joker, the 2020 Oscar and the Golden Lion (the grand prize at the Venice Film Festival given to the film with the highest artistic value) winning film. Joker is one of the most shocking and self-deconstructive films from the perspective of truly poststructural meanings of nonduality. The aesthetic role of the violence in the film is discussed in great detail. I hope this interdisciplinary study would contribute to the development of critical theory of the present age.

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12

MIYAZAWA, Kanji. "The Development of the Idea of Nonduality". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, n.º 1 (2002): 92–95. http://dx.doi.org/10.4259/ibk.51.92.

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13

Foshay, Toby Avard. "Denegation, Nonduality, and Language in Derrida and Dogen". Philosophy East and West 44, n.º 3 (julio de 1994): 543. http://dx.doi.org/10.2307/1399740.

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14

Abe, Hiroshi. "Heidegger and Watsuji on Community". Asian Studies 11, n.º 1 (10 de enero de 2023): 207–17. http://dx.doi.org/10.4312/as.2023.11.1.207-217.

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This paper explores the Japanese philosopher Tetsurō Watsuji’s idea of community as an alternative to Heidegger’s thinking on “Volk”. Watsuji was so greatly influenced by Heidegger’s unique way of philosophizing using ordinary German language that he undertook an etymological analysis of the Japanese word for humans, which provided him with the central idea of his ethics, namely that human beings are individual and social at the same time. However, despite this positive response to the German philosopher, Watsuji criticized Heidegger regarding the concept of authenticity. In Watsuji’s Ethics, authenticity is not regarded as a state of isolation but as a kind of communal relationship, which he characterizes as “nonduality between the self and the other”. In his lectures in the 1930s, however, Heidegger further developed the notion of authenticity, reconsidering it as the Volk, or a “space for community” on the basis of which actual community comes forth. According to my interpretation, Watsuji’s idea of nonduality between the self and other, which serves as a primordial place for the existence of any kind of community, can help us to consider our primary coexistence in a manner different from Heidegger’s.

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15

De Koning, W. L. y L. G. Van Willigenburg. "The essence of everything". Physics Essays 33, n.º 3 (10 de septiembre de 2020): 299–301. http://dx.doi.org/10.4006/0836-1398-33.3.299.

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This short paper argues that energy, the potential to realize change, taking place through interaction, is the essence of everything. Nonduality and emergence play a key role in explaining why energy should be conceived as the single source of everything. The very nature of space and time also follows from it. The whole universe is just energy, and everything emerges from this energy. So the essence of everything is energy.

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16

Loy, David R. "Loving the World as Our Own Body: The Nondualist Ethics of Taoism, Buddhism and Deep Ecology". Worldviews: Global Religions, Culture, and Ecology 1, n.º 3 (1997): 249–73. http://dx.doi.org/10.1163/156853597x00155.

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AbstractThe ecological problem seems to be the perennial personal problem writ large: a consequence of the alienation between myself and the world I find myself 'in'. If so, the solutions we seek require a more nondual relationship with the objectified other. Asian philosophical and religious traditions have much to say about the nonduality of subject and object. This paper discusses and compares the relevant insights of Taoism, Buddhism and deep ecology.

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17

Loy, David R. "Loving the World as Our Own Body: The Nondualist Ethics of Taoism, Buddhism and Deep Ecology". Worldviews: Global Religions, Culture, and Ecology 1, n.º 1 (1997): 249–73. http://dx.doi.org/10.1163/156853597x00371.

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AbstractThe ecological problem seems to be the perennial personal problem writ large: a consequence of the alienation between myself and the world I find myself 'in'. If so, the solutions we seek require a more nondual relationship with the objectified other. Asian philosophical and religious traditions have much to say about the nonduality of subject and object. This paper discusses and compares the relevant insights of Taoism, Buddhism and deep ecology.

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18

Davis, John. "The transpersonal dimensions of ecopsychology: Nature, nonduality, and spiritual practice." Humanistic Psychologist 26, n.º 1-3 (1998): 69–100. http://dx.doi.org/10.1080/08873267.1998.9976967.

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19

De Robertis, Daniela. "Alcune note di confine tra psicoanalisi relazionale e fenomenologia dell'alteritŕ". RICERCA PSICOANALITICA, n.º 3 (noviembre de 2010): 59–75. http://dx.doi.org/10.3280/rpr2010-003005.

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Incrementare il dialogo con la fenomenologia dell'alteritŕ potrebbe essere utile alla psicoanalisi per impostare piů criticamente il paradigma relazionale e contenere alcuni limiti e aporie che sono sopravvivenze del persistere di polaritŕ dicotomiche nel trattare il rapporto Sé-Altro, soggetto-oggetto, interno-esterno. Superando l'insidia ontologica e epistemologica dei dualismi, il pensiero d'intermediarietŕ, improntato alla nonduality, declina l'esperienza intersoggettiva non in termini contrapposti, ma complementari. Questa logica sincretica, che legge l'autonomia del soggetto come autonomia "relativa", garantisce la coerenza e la "realtŕ" del concetto di relazione.

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20

Vale, Matthew Z. "Knowing the Real: Nonduality and Idealism in Dignāga, Dharmakīrti, and Lonergan". Buddhist-Christian Studies 42, n.º 1 (2022): 217–36. http://dx.doi.org/10.1353/bcs.2022.0012.

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21

Loy, David. "The Nonduality of Life and Death: A Buddhist View of Repression". Philosophy East and West 40, n.º 2 (abril de 1990): 151. http://dx.doi.org/10.2307/1399226.

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22

Kammer, Miriam. "Shakespeare as Ecodrama: Ecofeminism and Nonduality in Pericles, Prince of Tyre". Journal of Dramatic Theory and Criticism 32, n.º 1 (2017): 29–48. http://dx.doi.org/10.1353/dtc.2017.0020.

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23

Ho, Chien-hsing. "Interdependence and Nonduality: On the Linguistic Strategy of the Platform Sūtra". Philosophy East and West 66, n.º 4 (2016): 1231–50. http://dx.doi.org/10.1353/pew.2016.0089.

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24

Strelkova, Anastasia. "The concept of «suffering» in Buddhism: ontological problematics". Sententiae 41, n.º 1 (30 de abril de 2022): 55–75. http://dx.doi.org/10.31649/sent41.01.055.

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Unlike the most common in the modern studies – the psychological, ethical, socio-cultural – approaches to the problem of suffering, in this paper the philosophical problematics of ontological dimension of the suffering in the Buddhist philosophy is raised. Many modern scholars are inclined to think that a more adequate translation for the Sanskrit term duḥkha is “unsatisfactoriness”. However, from the material presented in the article follows that this rendering does not feet the sense of the notion of duḥkha when it is examined in the ontological plane, and thus the traditional translation “suffering” in this sense remains more adequate. It is also shown that the etymology of the Sanskrit term duḥkha as a «improperly installed» axle of the wheel of a cart has strong connotations with the metaphor of the wheel and the symbol of swastika in the Buddhist cultural tradition (wheel of being, three turnings of the Wheel of Dharma etc.). In this paper the main causes of suffering (self, body, ignorance, desire and other afflictions) exposed in Buddhist texts and scholarship are revised, and on the example of the Cūḷasuññata-sutta it is demonstrated that the real final cause of suffering in the Early Buddhism is our body and not our “self” and ignorance. While in the Mahayana Buddhism based on the philosophy of emptiness and the principle of nonduality, the dichotomy of soul and body is removed, the attainment of nirvana becomes possible in this body and the real cause and source of suffering becomes the ignorance. On the other hand, the paper argues that just the ontological view on the problem of suffering (under the angle of the principle of nonduality) provides us with understanding of the fact that the suffering can be overcome despite its indestructible ontological status.

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Pasiska, Pasiska. "KONSEP MANUSIA DAN KOMUNIKASI DALAM PERSEPEKTIF PSIKOLOGI TRANSPERSONAL DAN ISLAM". INJECT (Interdisciplinary Journal of Communication) 3, n.º 2 (1 de diciembre de 2018): 273. http://dx.doi.org/10.18326/inject.v3i2.273-292.

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This paper analyzes more deeply on how transpersonal psychology is one of the fields in psychology that integrates psychological concepts, theories, and methods with spiritual wealth from various cultures and religions. The core concept of transpersonal psychology is nonduality, the knowledge that each part of human is part of the whole universe. Cosmic union that sees everything as a whole. Transpersonal psychology focuses more on spiritual or transcendental aspects of humans. Further, the transpersonal in the Islamic concept is more optimizing human potential for values to Godhead, which is done by Sufi as an effort to find out a way to God, starting from tobat, zuhud, ridha, tawadhu, mahabbah and ma’rifah as the manifestations of an optimization of Godhead values in human beings. The transpersonal psychology aspect is highly correlated with Islam particularly in the field of mental illness healing which is done through salat, fasting, dzikir (remembering God), doa (praying), and hajj (pilgrimage).AbstrakArtikel ini mengungkap lebih dalam bagaimana psikologi transpersonal sebagai salah satu bidang psikologi yang mengintegrasikan konsep, teori, dan metode psikologi dengan kekayaan spritual dari bermacam-macam budaya dan agama. Konsep inti dari psikologi transpersonal adalah non-dualitas (nonduality), suatu pengetahuan bahwa tiap-tiap bagian (manusia) adalah bagian dari keseluruhan alam semesta. Penyatuan kosmis yang memandang segala-galanya sebagai satu kesatuan. Psikologi transpersonal lebih menitikberatkan pada aspek-aspek spiritual atau transendental dalam diri manusia. Kemudian transpersonal dalam konsep Islam lebih optimalisasi potensi manusia terhadap nilai-nilai Ketuhanannya, yang dilakukan dikalangan sufi dalam upaya menemukan jalan menuju kepada Tuhan, dimulai dari tobat, zuhud, ridha, tawadhu, mahabbah dan ma’rifah yang mana manifestasi dari hal tersebut ialah optimalisasi nilai-nilai Ketuhanan dalam diri manusia. Aspek psikologi transpersonal yang sangat berkeorelasi dalam Islam khususnya dalam bidang penyembuhan penyakit mental ialah melalui sholat, puasa, dzikir, doa,dan haji.

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Lee, Jae-seong. "From Aesthetics of Postmodern Ethics to Buddhist Philosophy: Deepening the Vision of Nonduality". Criticism and Theory Society of Korea 25, n.º 3 (30 de octubre de 2020): 175–94. http://dx.doi.org/10.19116/theory.2020.25.3.175.

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Mandair, Arvind. "The Politics of Nonduality: Reassessing the Work of Transcendence in Modern Sikh Theology". Journal of the American Academy of Religion 74, n.º 3 (15 de diciembre de 2005): 646–73. http://dx.doi.org/10.1093/jaarel/lfj002.

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Gleig, Ann. "The Empathic Ground: Intersubjectivity and Nonduality in the Psychotherapeutic Process – By Judith Blackstone". Religious Studies Review 34, n.º 1 (marzo de 2008): 31. http://dx.doi.org/10.1111/j.1748-0922.2008.00237_1.x.

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Bender, Lucas Rambo. "Against the Monist Model of Tang Poetics". T’oung Pao 107, n.º 5-6 (9 de diciembre de 2021): 633–87. http://dx.doi.org/10.1163/15685322-10705004.

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Abstract In recent decades, a significant amount of Western scholarship on traditional Chinese poetry and poetics has either proposed or assumed a vision of the art underwritten by the supposed “monism,” “nonduality,” and “immanence” of traditional Chinese worldviews. This essay argues that although these were important ideas in certain periods and contexts, they cannot be taken as unproblematically defining the world of thought in which poetry operated during the Tang dynasty. Instead, Tang writers more routinely drew in their discussions of art upon the epistemological tensions and discontinuities posited by medieval intellectual and religious traditions. For this reason, they often outlined models of poetry very different from those most common in contemporary criticism.

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Blackstone, Judith. "Letter in Response to Editor ’s Introduction, “Nonduality: Not One, Not Two, but Many ”". International Journal of Transpersonal Studies 35, n.º 1 (1 de enero de 2016): 152–56. http://dx.doi.org/10.24972/ijts.2016.35.1.152.

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Blackstone, Judith. "Ongoing Dialogue in Response to Editor ’ s Introduction, “Nonduality: Not One, Not Two, but Many". International Journal of Transpersonal Studies 35, n.º 2 (1 de julio de 2016): 103–7. http://dx.doi.org/10.24972/ijts.2016.35.2.103.

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O'Leary, Joseph S. "Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). Author's Response". Horizons 44, n.º 2 (7 de noviembre de 2017): 442–47. http://dx.doi.org/10.1017/hor.2017.126.

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Cohen, Tamara. "Arjunopākhyāna: An Idealist Non-dualistic Translation of the Bhagavadgītā". Journal of South Asian Intellectual History 2, n.º 2 (25 de noviembre de 2020): 122–52. http://dx.doi.org/10.1163/25425552-12340018.

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Abstract This paper suggests that the narrative retelling of the Bhagavadgītā (BhG) dialogue that occurs in the sixth book of the Mokṣopāya (MU) (ca. 950 CE) known as the Arjunopākhyāna (AU) functions as a polemic style semantic translation that shifts the meaning of the original story with which it shares content, characters, elements and verses, illustrating a different doctrine in the process. Just over thirty quoted verses from the BhG are recontextualized and merged seamlessly with verses that are original to the MU, translating them into the non-dualistic, idealist conceptual language of the MU. The nonduality at the heart of Vasiṣṭha’s teaching in the MU is different from the theistic Sāṃkhya-influenced duality of Kṛṣṇa’s discourse in the BhG. Puruṣa and prakṛti are consistently replaced in the AU by an all-encompassing singular consciousness whose cosmic mind imagines everything, including Kṛṣṇa, all subjective agency, worship and liberation.

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Ho, Chien-hsing. "The Nonduality of Speech and Silence: A Comparative Analysis of Jizang’s Thought on Language and Beyond". Dao 11, n.º 1 (25 de enero de 2012): 1–19. http://dx.doi.org/10.1007/s11712-011-9263-9.

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Mills, Paul J., Tiffany J. Barsotti, Judith Blackstone, Deepak Chopra y Zoran Josipovic. "Nondual Awareness and the Whole Person". Global Advances in Health and Medicine 9 (enero de 2020): 216495612091460. http://dx.doi.org/10.1177/2164956120914600.

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Integrative Health aims to treat the whole person and to do so within the context of whole systems and practices. We raise questions as to what constitutes the whole person and what must be taken into account to support the creation of optimal well-being. We propose that in order to fully account for the whole person, the transcendent aspects of human awareness, the development of which is the goal of many meditative traditions, must be taken into account. “Nondual awareness” is a term increasingly used in the literature to describe a state of awareness that is characterized by the experience of nonseparation, compassion, and love. Well-being in this state does not depend on anything being experienced per se, but it is rather an innate attribute of living in nonduality. For these reasons, nondual awareness can be considered foundational to the realization of the whole person and achieving the state of optimal well-being.

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Ang, James S., David K. Ding y Tiong Yang Thong. "Political Connection and Firm Value". Asian Development Review 30, n.º 2 (septiembre de 2013): 131–66. http://dx.doi.org/10.1162/adev_a_00018.

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We study the effect of political connection (PC) on company value in an environment where low PC is due to better institutions and not confounded by favorable social/cultural factors. We find that in Singapore, the only country that fits this description, PC in general adds little to the value of a company. However, in industries that are subject to more stringent government regulations, PC appears to be somewhat important. Robustness checks show that alternative PC variables give rise to similar results, and the addition of control variables do not drastically change the findings. Politically connected firms have higher managerial ownership and tend to be smaller than non-PC firms, rendering them more susceptible to poorer governance practices. We show that the presence of politically connected directors somewhat neutralizes such potential negative effects. PC firms are associated with good governance practices such as nonduality in their chairman and chief executive officer positions and fewer executive directors.

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Lee, Jae-seong. "Affect Theory, the Sublime, and the Buddhist Nonduality: Af ectus as the Dimension of the True Self". Criticism and Theory Society of Korea 23, n.º 2 (18 de junio de 2018): 119–36. http://dx.doi.org/10.19116/theory.2018.23.2.119.

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Ahmed, Syed Jamil. "Caryā Nŗtya of Nepal When “Becoming the Character” in Asian Performance Is Nonduality in “Quintessence of Void”". TDR/The Drama Review 47, n.º 3 (septiembre de 2003): 159–82. http://dx.doi.org/10.1162/105420403769041455.

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Taking issue with Phillip Zarrilli's influential 1990 essay on what it means to “become the character” in Asian performance, Ahmed argues that Zarrilli's construct is problematic when viewed from a Buddhist perspective. Ahmed's case study is Caryā Nŗtya, a ritual dance performed near Kathmandu in Nepal for over a thousand years.

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Jaeger, Stefan. "Detecting Disease in Radiographs with Intuitive Confidence". Scientific World Journal 2015 (2015): 1–9. http://dx.doi.org/10.1155/2015/946793.

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This paper argues in favor of a specific type of confidence for use in computer-aided diagnosis and disease classification, namely, sine/cosine values of angles represented by points on the unit circle. The paper shows how this confidence is motivated by Chinese medicine and how sine/cosine values are directly related with the two forces Yin and Yang. The angle for which sine and cosine are equal (45°) represents the state of equilibrium between Yin and Yang, which is a state of nonduality that indicates neither normality nor abnormality in terms of disease classification. The paper claims that the proposed confidence is intuitive and can be readily understood by physicians. The paper underpins this thesis with theoretical results in neural signal processing, stating that a sine/cosine relationship between the actual input signal and the perceived (learned) input is key to neural learning processes. As a practical example, the paper shows how to use the proposed confidence values to highlight manifestations of tuberculosis in frontal chest X-rays.

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40

King, Sallie B. "Nonduality: A Study in Comparative Philosophy. By David Loy. New Haven: Yale University Press, 1988. x, 346 pp. $32.50." Journal of Asian Studies 48, n.º 3 (agosto de 1989): 578–79. http://dx.doi.org/10.2307/2058645.

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41

Ying, Lei. "Between Passion and Compassion: The Story of the Stone and Its Modern Reincarnations". Religions 12, n.º 1 (17 de enero de 2021): 62. http://dx.doi.org/10.3390/rel12010062.

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This study reconsiders The Story of the Stone as a literary exemplum of the “Buddhist conquest of China.” The kind of Buddhism that Stone embodies in its fictional form and makes indelible on the Chinese cultural imagination simultaneously indulges in and wavers from the Mahāyāna teachings of the nonduality of saṃsāra and nirvāṇa. The dialectics of truth and falsehood, love and emptiness, passion and compassion, which Stone dramatizes and problematizes, continues to stir the creative impulses of artists in revolutionary and post-revolutionary China. This study features three of Stone’s modern reincarnations. Tale of the Crimson Silk, a story by the amorous poet-monk Su Manshu (1884–1918), recasts at once the idea of Buddhist monkhood and that of “free love” in early Republican China. In Lust, Caution, a spy story by the celebrated writer Eileen Chang (1920–1995), a revolutionary heroine is compelled to weigh the emptiness/truth of carnal desire against the truth/emptiness of patriotic commitment. Decades later, love and illusion dwell again at the epicenter of a fallen empire in the director Chen Kaige’s (b. 1952) 2017 film, The Legend of the Demon Cat, in which an illustrious poet sings testimony to the (un)witting (com)passion of a femme fatale.

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42

Brown, Tucker. "Realizing a research ethic of solidarity: The role of the unconscious and an ontology drawn from Zen Buddhist teachings on nonduality". International Journal of Multiple Research Approaches 7, n.º 3 (diciembre de 2013): 374–83. http://dx.doi.org/10.5172/mra.2013.7.3.374.

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43

Eckel, Malcolm David. "Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). Four Perspectives – I - Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). By Joseph S. O'Leary . Christian Commentaries on Non-Christian Sacred Texts. Leuven: Peeters, 2017. vi + 291 pages. Price not available. *". Horizons 44, n.º 2 (7 de noviembre de 2017): 425–29. http://dx.doi.org/10.1017/hor.2017.122.

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Heim, S. Mark. "Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). Four Perspectives – II - Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). By Joseph S. O'Leary . Christian Commentaries on Non-Christian Sacred Texts. Leuven: Peeters, 2017. vi + 291 pages. Price not available." Horizons 44, n.º 2 (7 de noviembre de 2017): 429–34. http://dx.doi.org/10.1017/hor.2017.123.

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Makransky, John. "Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). Four Perspectives – III - Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). By Joseph S. O'Leary . Christian Commentaries on Non-Christian Sacred Texts. Leuven: Peeters, 2017. vi + 291 pages. Price not available." Horizons 44, n.º 2 (7 de noviembre de 2017): 434–39. http://dx.doi.org/10.1017/hor.2017.124.

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Hur, Won-Jae. "Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). Four Perspectives – IV - Buddhist Nonduality, Paschal Paradox: A Christian Commentary on the Teaching of Vimalakīrti (Vimalakīrtinirdeśa). By Joseph S. O'Leary . Christian Commentaries on Non-Christian Sacred Texts. Leuven: Peeters, 2017. vi + 291 pages. Price not available." Horizons 44, n.º 2 (7 de noviembre de 2017): 439–42. http://dx.doi.org/10.1017/hor.2017.125.

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Henning, Hans y Max Henning. "Origins of Dualism and Nondualism in the History of Religion and Spiritual Practice". Religions 13, n.º 10 (21 de octubre de 2022): 1004. http://dx.doi.org/10.3390/rel13101004.

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Resumen

In a previous article we proposed that spiritual traditions and practices emerged to counterbalance humans inherent “dualism”, or perceived separation from the world around us, by cultivating experiences of “subject-object nonduality” more commonly referred to as “unification with the divine” or “enlightenment”. This implies that religions (social and political institutions ostensibly based in spiritual practices) similarly aim towards overcoming the separation of self and other. However, many religions include dualistic elements. In particular, many religions incorporate “ethical dualism” in which certain individuals and groups are seen as essentially “good” or “bad”, a feature not seen in nondual traditions. Here, we explore this seeming paradox, highlighting an intriguing correspondence between the degree to which religions include dualistic or nondualistic elements and, respectively, the prevalence of conflict or cooperation as the organizing principle in their associated social context. We find major “dualistic” religions to be generally traceable to pastoral societies largely organized around intergroup conflict, whereas major “nondual religions” are generally traceable to societies in which large-scale cooperation and rule-based behavior was necessary for collective survival. Finally, we apply this pattern to the modern world, speculating that large-scale cooperation and rule-based behavior in modern society may be currently encouraging the renewal of nondual practices in modern social and political institutions that is indicated by the growing popularity of “spiritual but not religious” groups, and that this renewal of nondual practices may in turn set the frame for and reinforce behavior that will be necessary to address the historic challenges of our day like climate change and democratic backsliding.

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Sucharov, Maxwell S. "Response to Lynn Preston's, “The Edge of Awareness: Gendlin's Contribution to Explorations of Implicit Experience”: The Search for Words and the Fundamental Paradox of Nonduality". International Journal of Psychoanalytic Self Psychology 3, n.º 4 (23 de septiembre de 2008): 376–85. http://dx.doi.org/10.1080/15551020802337443.

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Markowski, Joe. "Effortless Expressions: Dōgen’s Non-Thinking about ‘Words and Letters’". Religions 12, n.º 2 (9 de febrero de 2021): 111. http://dx.doi.org/10.3390/rel12020111.

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What is the relationship between Zen experience and language? Is Zen awakening/enlightenment ineffable? In this article, I will address this general question by providing a panoramic treatment of Dōgen’s (道元) philosophy of language which Hee-Jin Kim characterizes as “realizational”. Building on the research of Kim, Victor Sōgen Hori and Dale S. Wright, I maintain that the idea of ineffable experiences in Dōgen’s Zen is embedded within language, not transcendent from it. My focus begins by reviewing Dōgen’s critical reflections on the idea of ineffability in Zen, and then proceeds to make sense of such in the context of zazen, and the practice of non-thinking, hi-shiryo (非思量). Based upon this inquiry, I then move into an examination of how Dōgen’s “realizational” philosophy of language, in the context of non-thinking, conditions a ‘practice of words and letters’ that is effortless, vis-à-vis non-action, wu-wei (無為). From there we shall then inquire into Dōgen’s use of kōan for developing his “realizational” perspective. In doing such, I shall orient my treatment around Hori’s research into kōan (公案), specifically the logic of nonduality. This inquiry shall in turn provide a clearing for highlighting the non-anthropocentric perspectivism that is salient to Dōgen’s “realizational” philosophy of language. Finally, I bring closure to this inquiry by showing how Dōgen’s “realizational” perspective of language sets the stage for expressing a range of value judgments and normative prescriptions, both on and off the cushion, despite his commitment to the philosophy of emptiness, śūnyatā, whereby all things, including good and evil, lack an inherent self essence, svabhāva.

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Mustafa, Abdelrahman. "Is ‘Paradox’ a Paradox? A Heracletean Inquiry of the Logical Reasonability of the Foundations of Aristotelean (Binary) Logic and Duality in relationship with NonDuality and the Logos". سلسلة أبحاث المؤتمر السنوی الدولی" کیف نقرأ الفلسفة" 5, n.º 1 (1 de noviembre de 2020): 71–108. http://dx.doi.org/10.21608/philos.2020.138524.

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