Gotowe bibliografie tematyczne / Nonduality

Gotowa bibliografia na temat „Nonduality”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 21 lutego 2023

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Artykuły w czasopismach na temat "Nonduality"

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

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

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Katsky, Patricia. "Enlightenment, Individuation, and Nonduality". Jung Journal 15, nr 1 (2.01.2021): 104–28. http://dx.doi.org/10.1080/19342039.2021.1862601.

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

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Safran, Jeremy D. "Acceptance, Surrender, and Nonduality". Contemporary Psychoanalysis 42, nr 2 (kwiecień 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, nr 26 (czerwiec 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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Zeuschner, Robert B., i 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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Potter, Karl H., i David Loy. "Nonduality. A Study in Comparative Philosophy." Philosophy and Phenomenological Research 51, nr 3 (wrzesień 1991): 733. http://dx.doi.org/10.2307/2107905.

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

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

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Rozprawy doktorskie na temat "Nonduality"

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Bhogal, Balbinder Singh. "Nonduality and skilful means in Guru Nanak : hermeneutics of the word". Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272098.

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Samuelson, Anna. "He dances, she shakes: the possessed mood of nonduality in Buddhist tantric sex". Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107880.

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My thesis explores the aesthetic theory and performative expectations of the male and female practitioners in tantric Buddhist sexual rites. My work examines the erotic context of later tantric Buddhist practice as found in Vanaratna's (1384 -1468) fifteenth century Tibetan meditation manual (sadhana) to the rare, erotic form of the goddess Vajravarahi (Adamantine Sow), called Vajravilasini (Adamantine Beauty), entitled Vajravilasini namah Vajravarahi sadhana (The sadhana of Vajravarahi named Vajravilasini). An eighth century poem is preserved in the consort practice section of this sadhana, attributed to the Indian mahasiddha (great accomplished one) Lakrminkara. My study examines this poem in terms of Indian aesthetic theory, rasa theory (lit. taste theory). I argue that antinomian siddha poets, such as Lakrminkara, both employed and transcended the poetic method of rasa theory, initially creating an erotic mood (spngara rasa) in their poems, but ultimately transcending this rasa, to create a specific nondual Buddhist mood, samarasa (lit. one taste), a state of nondualism which is the goal of tantric Buddhism. Beyond the textual analysis of Lakrminkara's poetry, my study examines the ethnographic findings of Syed Jamil Ahmed (2003) and David N. Gellner (1992) on Newar Buddhist tantric ritual in Nepal. In performative sexual contexts of Vajravarahi practice men are expected to dance to show that they have become the male deity, Vajravarahi's consort Cakrasamvara, whereas the women in the ritual, their wives, are required to shake with possession to show that they are Vajravarahi. Samarasa is expressed by the ritual participants through symbolically sexual performances of dance and shaking. Not only must the flavour of samarasa be maintained for correct performance, the presence of the deity must be held through a self-induced state of possession (samavesa), whereby the selves of the human and deity merge. The gendered divergence in performance shows that there are differing levels of agency expected in sexualized ritual settings by men and women. I argue that nonduality is expressed through dual, exaggerated gendered behavior of the dominant male and the passive female, which come together to express nonduality through ritualize union.
Ma thèse explore l'esthétique ainsi que les attentes performatives de ceux et celles qui pratiquent le tantra, un rite sexuel Bouddhiste. Ma recherche examine le cote erotique de ce rite récupérer dans le Vanaratna's (1384 -1468) un manuel de méditation Tibétain, examinant la déesse Vajravarahi (Truie Adamantin), aussi connu sous le nom de Vajravilasini (Beauté Adamantin). Ce manuel est aussi connu en tant que le Vajravilasini namah Vajravarahi sadhana (Le sadhana de Vajravarahi connu en tant que Vajravilasini). Un poème datant du huitième siècle est préserver dans ce manuel dans la section de ce sadhana, qui est attribué a l'Indien mahasiddha (celui qui a accompli bien des choses) Lakrminkara. Ma recherche examine ce poème en relation avec la théorie esthétique Indienne, la théorie rasa. Mon argument consiste a expliquer que les poètes qui s'opposaient aux règles du temps, comme Lakrminkara, faisaient usures de (tout en étant au delà de) la théorie rasa. Ceci créa un ambiance érotique (spngara rasa) dans leurs poèmes. En transcendant ce rasa, les poètes créaient une ambiance Bouddhiste, non duel samarasa, c'est-a-dire un état non duel qui est le but ultime du tantra. De plus, ma recherche examine les données ethnographiques de Syed Jamil Ahmed (2003) et de David N. Gellner (1992) concernant les rituels tantriques Newar au Népal. Dans le contexte de la performance du Vajravarahi, les homes sont attendues à danser pour démontrer leur transformation en Cakrasamvara, le consort de Vajravarahi. Les femmes, pour leurs parts, elles doivent trembler violemment pour démontrer leur possession spirituel pour représenter qu'ils sont Vajravarahi. Samarasa est exprimer dans les participants du rituel sexuel symbolique de la dance et du tremblement corporel. Pour que le rituel soit un succès, la présence du déité doit être maintenu à travers la possession corporel (samavesa) lors de l'osmose de l'être humain avec le déité. La divergence sexuelle lors des performances exprime l'existence de différentes niveau d'autorité entre home et femme. Je conclue que la non dualité est exprimé sous forme de performance masculine et féminine exagéré entre l'homme qui domine et la femme qui est passive, qui des lors leur convergence, forment la non dualité sous forme d'union ritualise.
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Roncarati, Marco E. "Nonduality and the karmic cyles of the world : integral health and development in Thai contexts". Thesis, SOAS, University of London, 2001. http://eprints.soas.ac.uk/29553/.

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This thesis considers ongoing changes in Thai healthcare, seen in wider contexts of development, with particular attention paid to existential issues and human volitional action (karma). Consequently, development is analysed with regard to "external" or material development, as well as "internal" development of consciousness. Moreover, although situations involving curing disease/illness are examined, emphasis is laid on health in light of holistic and preventive measures proposed by main informants, who to varying degrees are influential in providing and reforming healthcare in Thailand. Such people generally adopt Dharma (Buddhist teachings) in promoting awareness of health, considered in physical, mental, societal and spiritual terms. Nevertheless, many also discuss the significance of universals and nondual teachings from other contemplative/mystical traditions, which aim at the same purpose; namely, to transcend narcissistic feelings of individuality, so that suffering inherent in the human condition is ended. Thus, "conventional truths" pertinent to specific cultural contexts are seen as relevant, but also are "absolute truths" that transcend them and other dualities. A central issue of the thesis is consideration of how conceptual analysis and synthesis, and "traditional" and "modem" knowledge (adopting "scientific" modes of inquiry which go beyond empiricism), are currently being integrated in Thailand. This implies both theoretical and practical aspects, and the way that they are adopted in bringing about well-being to the population at large. Using case studies, textual references and primarily experiences of main informants; self-reliance, social engagement, sustainability and dynamic balance are studied in contexts of healing. Furthermore, education (mainstream and alternative modes), the role of teachers and providers of healthcare services (including monks, traditional healers and biomedical practitioners), and implications to policy are examined; as are compassionate, nonviolent, and strategic means to effect change and achieve lasting health and happiness.
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Purcell, Marisa. "Ancestral Spaces: Time, Memory and the Liminal Experience of Painting". University of Sydney, 2008. http://hdl.handle.net/2123/2763.

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Master of Visual Arts
Abstract of Dissertation Where a person is situated in space and time determines the way an artwork is perceived. The result of this experience implies a relationship between the viewer and the artwork, thereby creating a liminal space. The terms liminal space and nonduality in this paper refer to the threshold, or in-between space that both separates and unites two opposing forces, creating a unique place that transcends memory and time. An artwork can serve as a mediatory object between artist and viewer because with each encounter, a unique meeting occurs. Thus, the meeting of audience and art object is transitory, ephemeral and temporal by nature and will be discussed in relation to the artwork as a vehicle to foster a subjective perception. Using my ancestral memories as a starting point, I refer to the art object as a means to explore time as a cross section of experience. Like dreams, where time is non-linear and memories exist side by side, I refer to the nondual space that exists between artist, artwork and audience as an opportunity to access an intuitive reaction to perception. The yearning to represent subjective space stems from my desire to understand perception and the brain. By presenting an overview of approaches from art history and contemporary art, this paper will discuss the various philosophical approaches that have been employed to represent space and time. I emphasise the ability of visual art to record the multifarious nature of experience, and the ability of the picture plane as a means to employ illusory and abstract space simultaneously. I have approached the research of time, memory and space through the lens of my own ancestry, which is essentially a combination of eastern and western in origin. Through this model I explore the tendencies throughout art history to depict space and time and the influences that culture and science have had upon the visual arts. My own paintings, and the work of Louise Bourgeois, Amy Cutler and Mamma Andersson are discussed with the intention of describing how the subjectivity of space can be expressed through a method that embraces the theories of nonduality and liminal space. Between the junction of east/west and abstract/illusory space, lies a point of union that I will refer to as ‘transcendent space’. By existing in the nondual, access is granted into a field that transcends the ‘either/or’ and allows access into a temporal space that permeates all experience. Studio work The studio component of the MVA will comprise of a series of paintings and an installation entitled, Only the memories are new. The paintings are of small scale and play with depictions of flatness and illusion. I have referenced Arabic miniatures as a means to employ a vertical perspective, whilst the inclusion of windows and doorways imply an opening to the nondual and the liminal. For the installation, components of the paintings come to life and occupy a space that invites the viewers’ participation. The installation presents an environment that asks the viewer to navigate the space that they occupy by way of memory and time.
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Collins, Jessica A. "Verge". ScholarWorks@UNO, 2016. https://scholarworks.uno.edu/td/2249.

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This poetry thesis explores the relationship of the Buddhist concept of nonduality to polar mood disorders by employing motifs of bomb testing, war crimes, spiders, and seascapes. A critical preface credits Sylvia Plath, Emily Dickinson, and Mary Ruefle as influences. The manuscript favors free-verse poetry and field composition, though also includes a lyric essay and two formal poems.
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Tatray, Dara Linda Miriam School of History &amp Philosophy of Science UNSW. "Rebuilding the foundations of deep ecology a nondualist approach". Awarded by:University of New South Wales. School of History and Philosophy of Science, 2006. http://handle.unsw.edu.au/1959.4/25147.

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This work examines the representations of the Perennial Philosophy in the literature of the Deep Ecology movement, and the negative response of critics to the Self-realisation approach. It then goes on to suggest that a deeper engagement with the nondualistic doctrines Naess embraced could lift environmental philosophy out of the Cartesian framework in which it appears to be bogged down. Deep Ecology has been accused of being politically ineffective, and letting down the environmental movement, because it remains insufficiently engaged with debates concerning power, class, sex, and other hegemonies that occupy the minds of social ecologists, ecofeminists, and cultural studies theorists. I argue that Deep Ecology is not as ineffective as detractors claim, but that it remains philosophically undeveloped, and has not provided sound foundations for environmental ethics. The qualified nondualism I advance, based on Ved??nta, the work of David Bohm, and (to a lesser extent) Platonic thought, treats cosmos, society and the individual as intelligent creative systems in which the interrelated parts are expressions of a vital generative order to which each is actively related. The Self is a mirror of the cosmos, engaged in the process of becoming a more complete reflection of the totality. In all of this the nature of consciousness as vast creative intelligence is paramount, and freedom dominates the entire process from beginning to end. This thesis offers an opportunity to rethink ideas of value, moral considerability, and the nature of the empirical self, from a nondualistic perspective. It proposes that "intrinsic unity" might replace the community as the foundational moral concept for environmental ethics. In the process, emphasis shifts away from the objective sphere and settles firmly on the thinker and thought. Following Bohm and Krishnamurti, I argue that conditioned thought is the only barrier to (inner) freedom and creativity. Most important, the metaphysics of nondualism privileges processes of universal Self-realisation, and reveals the limitations of the empirical self. Understanding thought as a process then becomes something of a moral imperative.
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Plant, Thomas Richard. "Dualism and nondualism in the thought of Dionysius the Areopagite and Shinran Shōnin". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608125.

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Moritz, Heather English Media &amp Performing Arts Faculty of Arts &amp Social Sciences UNSW. ""You are will to power and nothing besides": Nietzsche, Foucault, Yoga, and Feminist s/Self-Actualisation". Awarded by:University of New South Wales. English, Media, & Performing Arts, 2009. http://handle.unsw.edu.au/1959.4/44581.

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This thesis argues that Friedrich Nietzsche???s notion of world and self as ???will to power and nothing besides??? offers a highly productive interpretive lens or ???grid of intelligibility??? for understanding the ethical implications of Michel Foucault???s middle and late works on power and subjectivity. For if the late modern era is marked by a sustained and pervasive incredulity toward metanarrative, it is also the historical site for the reappearance and widespread acceptance of a very ancient metanarrative ??? the Heraclitean view of material reality as continual flux. Inasmuch as Nietzsche???s will to power philosophy is grounded in this Pre-Socratic worldview, his works and those of his devotee Foucault may serve as a productive foundation for a late modern ethics. The scholarly implications of reading Foucault???s middle and late works through the interpretive lens of Nietzschean will to power in its two key manifestations, domination and dynamism, are multiple. In addition to providing new insights into the value of Nietzschean-Foucauldian philosophy for advancing a late modern ethics, such an analysis also illuminates important continuities in Foucault???s theory of power and how his works simultaneously extend and critique Nietzschean views on the role of asceticism in culture. The thesis then turns to a more futuristic exploration of how Foucault???s final texts, feminist critiques and extensions of these texts, and works from the separate discipline of feminist moral theory may advance a feminist form of will to power ethics. Feminist reflection upon the dualistic philosophical basis of modern androcentric power invites further speculation upon the utility of the nondual philosophies of yoga, including those found in Ved??ntic texts like the Bhagavad G??t??, for such an endeavour. Because yoga utilises asceticism-based practices of the self as its primary means for moulding moral subjects, it is comparable to the Greco-Roman will to power ethics described in Foucault???s final works. On the other hand, yoga???s nondual telos may present certain ethical possibilities that dualistic constructs like the Greco-Roman model cannot. Indeed, by practicing nonduality through yoga, contemporary women and others may be engaging in a practice of freedom in the most essential sense.
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Li, Charles Cheuk Him. "Limits of the real : a hypertext critical edition of Bhartṛhari's Dravyasamuddeśa, with the commentary of Helārāja". Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284085.

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This dissertation is divided into two parts. The first is a critical study of the Dravyasamuddeśa, a chapter from the Vākyapadīya of Bhartṛhari, a 5th-century Sanskrit philosopher of language. It also deals with the 10th-century commentary of Helārāja, which was highly influential in shaping the interpretation of the text by later authors. Although the Vākyapadīya is a treatise on Sanskrit grammar, and this particular chapter purports to deal with the grammatical category of dravya, in the Dravyasamuddeśa, Bhartṛhari is mostly concerned with establishing a non-dual theory of reality. Helārāja, five centuries later, defends this theory and attempts to re-interpret other schools of thought, namely Buddhism and Sāṃkhya, in its terms. The second part of the dissertation is a critical edition and annotated translation of the Dravyasamuddeśa and the commentary. It also describes the making of the edition - for this project, an open source software package was developed to automatically collate diplomatic transcriptions of manuscript witnesses in order to generate an apparatus variorum. The resulting apparatus forms part of an interactive, online digital edition of the text, from which the printed edition is generated.
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Silas, Elizabeth J. "THEMES OF AWAKENING IN MAINSTREAM FILMS: FEMALE SUBJECTS AND THE LACANIAN SYMBOLIC". Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1133495057.

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Thesis (Master of Arts)--Miami University, Dept. of Mass Communication, 2005.
Title from first page of PDF document. Document formatted into pages; contains [1], iv, 63 p. Includes bibliographical references (p. 58-63).
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Książki na temat "Nonduality"

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Loy, David. Nonduality: A study in comparative philosophy. Atlantic Highlands, N.J: Humanities Press, 1997.

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Loy, David. Nonduality: A study in comparative philosophy. Atlantic Highlands, N.J: Humanities Press, 1997.

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Loy, David. Nonduality: A study in comparative philosophy. Amherst, N.Y: Humanity Books, 1999.

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Loy, David. Nonduality: A study in comparative philosophy. New Haven: Yale University Press, 1988.

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Nonduality: A study in comparative philosophy. Atlantic Highlands, N.J: Humanities Press, 1997.

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Comparative theories of nonduality: The search for a middle way. London: Continuum, 2009.

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Scarborough, Milton. Comparative theories of nonduality: The search for a middle way. London: Continuum, 2009.

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Scarborough, Milton. Comparative theories of nonduality: The search for a middle way. London: Continuum, 2009.

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Blackstone, Judith. The empathic ground: Intersubjectivity and nonduality in the psychotherapeutic process. Albany, NY: State University of New York Press, 2008.

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The empathic ground: Intersubjectivity and nonduality in the psychotherapeutic process. Albany: State University of New York Press, 2007.

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Części książek na temat "Nonduality"

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Webb, Hillary S. "Nonduality". W Encyclopedia of Psychology and Religion, 1618–21. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_464.

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Webb, Hillary S. "Nonduality". W Encyclopedia of Psychology and Religion, 1222–26. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_464.

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Gleig, Ann, Thomas James O’Connor, Meredith Lisagor, Daniel Burston, Ann Gleig, Benjamin Beit-Hallahmi, Jeffrey B. Pettis, James H. Stover, Hillary S. Webb i Ann Casement. "Nonduality". W Encyclopedia of Psychology and Religion, 626–29. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_464.

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Anālayo, Bhikkhu. "Nonduality in Early Buddhist Thought". W Encyclopedia of Mindfulness, Buddhism, and Other Contemplative Practices, 1–3. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-90465-4_75-1.

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Gleig, Ann. "Embodying Nonduality: Depth Psychology in American Mysticism". W Depth Psychology and Mysticism, 107–26. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-79096-1_7.

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Ho, Chien-hsing. "The Nonduality of Motion and Rest: Sengzhao on the Change of Things". W Dao Companion to Chinese Buddhist Philosophy, 175–88. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-90-481-2939-3_8.

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Fathi, Karim. "Nondualism". W Encyclopedia of Sciences and Religions, 1532. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201294.

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Wawrytko, Sandra A. "The Epistemology and Process of Buddhist Nondualism: The Philosophical Challenge of Egalitarianism in Chinese Buddhism". W Dao Companion to Chinese Buddhist Philosophy, 135–54. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-90-481-2939-3_6.

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Cabezón, José Ignacio. "Nonduality and the Buddhist Path". W The Buddha's Doctrine and the Nine Vehicles, 249–56. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199958603.003.0017.

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Duckworth, Douglas S. "Nonduality of Madhyamaka and Yogācāra". W Tibetan Buddhist Philosophy of Mind and Nature, 27–66. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190883959.003.0003.

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This chapter shows the ways that Madhyamaka and Mind-Only can be seen to offer distinct depictions of the world, framed in terms of a relationship between ontology and phenomenology. The perspectives offered by ontology and phenomenology can be understood as taking their starting points in object-oriented and subject-oriented modes of inquiry, respectively. Mind-Only highlights the subjective orientations to a world; Madhyamaka undermines the finality of any object-ive world picture by highlighting the contingency of all object-ifying constructions. It will be shown how these perspectives are mutually entailed and thus can be seen to share a common ground.
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