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Добірка наукової літератури з теми "Vedanta and Buddism"

Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Vedanta and Buddism"

1

Werner, Karel. "Advaita Vedanta and Madhyamika Buddhism. Eastern Religions in Western Thought. M.A. Cherian." Buddhist Studies Review 8, no. 1-2 (June 15, 1991): 212–18. http://dx.doi.org/10.1558/bsrv.v8i1-2.15730.

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2

Saikh, Asmin. "A Comparative Philosophical analysis of Dravya with Special reference to Yogacara and Vaisesika School." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 12 (December 14, 2022): 142–48. http://dx.doi.org/10.31305/rrijm.2022.v07.i12.021.

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Several Indian intellectual traditions, including Buddhism, Jainism, and the Brahmanical systems of Vedanta, Sankhya, and especially Vaisesika, regularly utilise the term “dravya” in their philosophical and religious texts. There have been disagreements on the precise definition of the term dravya, which is usually translated as “substance,” as well as its historical development and meanings. Even the translation of dravya as “substance” raises questions because dravya isn’t necessarily thought of in terms of immutability, but substance is understood to be an idea that is. The idea of dravya has extremely diverse meanings in Buddhist and Brahmaical intellectual traditions, although being used in both. According to Vaisesika, one of the Brahmaical schools, reality is made up of interactions between substances, and Dravya is a genuine substance that exists independently of any knowing subject. In contrast, substances are viewed as merely labels in Yogacara Buddhism, only existing in connection to a knowing subject. Each entity may be regarded from the point of view of nirvana as either a substance or merely an idea, depending on the particular circumstances.
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Yadav, Rajesh Prasad. "Interconnectedness between Vedanta & Poetry of T.S. Eliot and W.B. Yeats’ Poetry." Cognition 6, no. 1 (April 8, 2024): 84–89. http://dx.doi.org/10.3126/cognition.v6i1.64443.

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This paper studies the impact of Eastern philosophy on the writings of both T.S. Eliot and W.B. Yeats. The research demonstrates interconnectedness between the Vedic philosophy and the western writers particularly the thoughts pervasive in the writings of Eliot and Yeats. Eliot engaged deeply with Eastern philosophy in ways which significantly influenced his worldview and his poetry. Eliot’s PhD thesis was on the idealist metaphysics of F.H. Bradley, which he found appealing due to its affinities with Indian philosophical sensibilities. Eliot was influenced by both Hinduism and Buddhism, and especially by the Bhagavad Gītā, which he described as one of the greatest philosophical poems, and by the Mādhyamika or Middle Way Buddhist philosophy of Nāgārjuna. The references to Indian literature are particularly prominent in The Waste Land, several section titles of which they reference Indian imagery. For instance, ‘The Fire Sermon’ references the sermon of the same name delivered by the Buddha; ‘Death by Water’ engages with Indra’s slaying of Vṛtra to release the waters in the Rig Veda; ‘What the Thunder said’ references the eponymous episode from the Bṛhadāraṇyaka Upanishad.
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Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.

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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.
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Prasad, H. S. "Dreamless Sleep and Soul: A controversy between Vedanta and Buddhism." Asian Philosophy 10, no. 1 (March 2000): 61–73. http://dx.doi.org/10.1080/09552360050001770.

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Stanwood, P. G. "T. S. Eliot, Vedanta and Buddhism by P. S. Sri." ESC: English Studies in Canada 13, no. 3 (1987): 344–48. http://dx.doi.org/10.1353/esc.1987.0046.

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Callicott, J. Baird. "Notes on ‘Self-Realization: An Ecological Approach to Being in the World’." Worldviews 21, no. 3 (2017): 235–50. http://dx.doi.org/10.1163/15685357-02103003.

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How to conceive and experience one’s self is the linchpin for achieving an efficacious environmental philosophy. Naess was among the first to put the question of self at the center of environmental philosophy and laid cautious claim to ‘introduce … a concept of ecological self’ for the first time. Naess’ ‘ecological self’ is vitiated by at least four flaws: (i) an eclectic and mutually inconsistent set of informative sources (Freud, Fromm, William James; Mohandas Ghandhi and Advaita Vedanta); (ii) a narrow conception of ethics drawn principally from Kant; (iii) inattention to state-of-the-art ecology (the science) as a model for an ecological self; (iv) reinforcing rather than deconstructing the insidious notion of self as substance. A self resonant with ecology would posit the self as a knot, nexus, or node in a skein of social and environmental relationships. Such relationships are internal. The classical antecedent of such an ecological self is not the Hindu Ātman/Brahman—the universal substance in all—as per Naess, but the Buddhist Anātman or Anattā (No-self)/Śūnyatā (Emptiness). In the hybrid philosophical expression of Japanese Buddhism by members of the Kyoto School, the core of the internally related ecological self is the topos of mu.
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Dr. Ni Kadek Surpi, M. Fil.H. "DIGVIJAYA MISSION ŚAṄKARĀCĀRYA SEBAGAI UPAYA MENGEMBALIKAN KEJAYAAN HINDU". Veda Jyotih: Jurnal Agama dan Sains 1, № 1 (29 квітня 2022): 21–34. http://dx.doi.org/10.61330/vedajyotih.v1i1.10.

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abstrak Adi Śaṅkarācārya, seorang tokoh Hindu yang sangat terkenal. Karya dan pemikirannya memberikan pengaruh yang sangat luas dalam filsafat dan teologi. Perjalanan penaklukannya, perjalanan debat yang dikenal Digvijaya Mission dikenang sebagai perjalanan luar biasa. Bukan sekedar menyebarkan doktrin advaita Vedanta, tetapi mengembalikan kejayaan Sanatana Dharma. apa keunggulan utama Śaṅkarācārya sehingga ia mampu mengalahkan debat banyak tokoh terkenal, termasuk tokoh-tokoh utama Buddhist ? Artikel ini menjelaskan tentang perjalanan misi debat Śaṅkarācārya sekaligus keunggulan pemikirannya. Ācārya memasuki tahapan Sanyasi, pada usia masih sangat muda. Bahkan ia dikenal sebagai anak yang jenius. Namun dibalik itu, pertemuannya dengan Ṛṣi Vyasa tampaknya mengobarkan semangat pengabdian sekaligus kepercayaan diri yang tinggi, disamping kemampuan pengetahuan dan spiritualitas yang terasah sempurna walau berusia muda. Kata kunci : Śaṅkarācārya, Digvijaya Mission, tarka-vada abstract Adi Śaṅkarācārya is a very famous Hindu figure. His work and thoughts have had a profound influence on philosophy and theology. His conquest journey, his debating journey known as the Digvijaya Mission, is remembered as an extraordinary journey. Not only spreading Vedanta's Advaita doctrine but restoring the glory of Sanatana Dharma. What is the main advantage of Śaṅkarācārya that he can beat the debate of many famous figures, including prominent Buddhist figures? This article describes the journey of Śaṅkarācārya's debate mission as well as the excellence of his thinking. Ācārya entered the stage of Sanyasi at a very young age. He is known as a genius child. Furthermore, his meeting with Ṛṣi Vyasa seemed to ignite a spirit of devotion as well as high self-confidence for him. Besides that, he also has knowledge and spirituality, which is perfectly honed even though he is young. Keywords: Śaṅkarācārya, Digvijaya Mission, Tarka-vada
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Sharma, Arvind, and Richard King. "Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika." Philosophy East and West 48, no. 4 (October 1998): 661. http://dx.doi.org/10.2307/1400023.

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Pugliese, Marc A. "Not with a Ten-Foot Pole?" Process Studies 50, no. 1 (2021): 45–66. http://dx.doi.org/10.5840/process20215014.

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This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.
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Дисертації з теми "Vedanta and Buddism"

1

Mondal, Nasiruddin. "Tagore`s philosophical anthropology: apropos Vedanta and Buddism." Thesis, University of North Bengal, 2004. http://hdl.handle.net/123456789/92.

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Tenzin, Kencho. "Shankara a Hindu revivalist or a crypto-Buddhist? /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-094652/.

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Thesis (M.A.)--Georgia State University, 2006.
Kathryn McClymond, committee chair; Jonathan Herman, Christopher White, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007; title from title screen. Includes bibliographical references (p. 60-61).
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3

King, Richard E. "The Gaudapadiyakarika : a philosophical analysis of the Mahayana Buddhist context of early Advaita Vedanta." Thesis, Lancaster University, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282383.

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4

Salkin, Sean. "A survey of the use of the term vedanā ("sensations") in the Pali Nikāyas." Connect to full text, 2005. http://hdl.handle.net/2123/2075.

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Анотація:
Thesis (M. Phil.)--University of Sydney, 2005.
Title from title screen (viewed 28 March 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Indian Sub-Continental Studies, Faculty of Arts. Includes bibliographical references. Also available in print form.
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5

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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Книги з теми "Vedanta and Buddism"

1

T.S. Eliot, Vedanta, and Buddhism. Vancouver: University of British Columbia, 1985.

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2

Śarmā, Candradhara. Bauddha darśana aura Vedanta. 3rd ed. Ilāhābāda: Bijana-Vibhūti Prakāśana, 1992.

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3

Darling, Gregory Joseph. An evaluation of the Vedāntic critique of Buddhism. Delhi: Motilal Banarsidass, 1987.

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4

Cherian, M. A. Advaita Vedanta and Madhyamika Buddhism: Eastern religions in Western thought. Broadstairs: M.A. Cherian, 1988.

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5

Davis, Leesa S. Advaita Vedanta and Zen Buddhism: Deconstructive modes of spiritual inquiry. London: Continuum, 2010.

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6

Darling, Gregory Joseph. An evaluation of the Vedāntic critique of Buddhism. New Delhi: Motilal Banarsidass Publishers, 2007.

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7

Darling, Gregory Joseph. An evaluation of the Vedāntic critique of Buddhism. New Delhi: Motilal Banarsidass Publishers, 2007.

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8

Darling, Gregory Joseph. An evaluation of the Vedāntic critique of Buddhism. New Delhi: Motilal Banarsidass Publishers, 2007.

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9

Science of consciousness: A synthesis of Vedānta and Buddhism. New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 2014.

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10

Cherian, M. A. Sūksmādvaita: An original viewpoint on Advaita Vedānta and Mādhyamika Buddhism. Broadstairs: M.A. Cherian, 1993.

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Частини книг з теми "Vedanta and Buddism"

1

Thurner, Mathias. "The Indian Challenge: Indology and New Conceptions of Christianity as ‘Religion’ at the End of the Nineteenth Century." In Palgrave Series in Asian German Studies, 59–87. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-40375-0_4.

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AbstractThis chapter argues that religion as a universal concept was not a European invention but had a global history. In the late-nineteenth century, a new understanding of ‘religion’(This contribution uses terms like ‘religion’, ‘science’, ‘history’, or ‘Europe’ not as ontological self-evident entities and unchangeable concepts. They are rather understood in a strictly historical sense—as names produced and used within a global discourse) emerged as a reaction against a physiological materialism that criticized ‘religion’ in the name of ‘science’. This new understanding regarded religion as an inner experience differing from ‘science’. Simultaneously, colonial knowledge production and the new importance of ‘history’ in the humanities led to the formation of a general religious history including Christianity. Consequently, religious reformers in all parts of the world started to define their traditions as ‘religion’ to prove their accordance with ‘science’. Western intellectuals were turning to Buddhism, and later a neo-Vedantic form of Hinduism, as decidedly scientific religions, and as historical evidence for their critique of Christianity. In this context, Christian theologians were challenged to prove the truth claims of Christianity in the new arena of the general religious history. Ernst Troeltsch, who was at the centre of this debate, turned to the German Indologist Hermann Oldenberg to substantiate his new conception of Christianity. This chapter shows that Troeltsch and Oldenberg were part of a global discourse on religion in which Buddhism was a challenge for Christian scholars.
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2

Chajes, Julie. "Hindu and Buddhist Thought." In Recycled Lives, 160–83. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190909130.003.0008.

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Chapter 7 describes Blavatsky’s activities in India and Ceylon. The chapter argues that it is reasonable to assume Indian influences contributed, at least in part, to Blavatsky’s eventual acceptance of reincarnation. It shows that Blavatsky framed her later ideas in Vedantic terms provided by notable early Indian Theosophists such as Mohini M. Chatterji (1858–1936) and Tallapragada Subba Row (1856–1890). These came together with other influences in a modernising depiction of Theosophy as the esoteric essence of Hinduism and Buddhism that was offered as an alternative to Ernst Haeckel’s materialist monism. The chapter reveals Blavatsky’s reincarnationism as involving an entanglement of Western philosophies with the interpretations of Vedanta of Western-educated Hindu elites alongside academic Orientalism.
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3

Hickey, Wakoh Shannon. "Mind Cure and Meditation at Greenacre and Beyond." In Mind Cure, 63–99. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0004.

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This chapter examines the practices of Buddhist meditation and Raja yoga in New Thought. Leaders of New Thought were first exposed to Buddhism and Vedanta philosophy through the publications of European Orientalists and the Theosophical Society and, later, though personal contacts with Asian Buddhist and Hindu missionaries. In addition to D. T. Suzuki, who helped to spark American interest in Japanese Zen, other important early missionaries were Anagarika Dharmapāla, a Sri Lankan Buddhist and Theosophist, and Swami Vivekenanda, an Indian monk of the Ramakrishna Order who launched the Vedanta Society in North America. New Thought leaders, Theosophists, and Asian missionaries met in person at the 1893 World’s Parliament of Religions and continued to develop relationships for more than a decade, particularly at the Greenacre conferences in Eliot, Maine. This chapter reveals the transnational nature of New Thought, which is typically considered to be an American metaphysical religious movement.
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Hickey, Wakoh Shannon. "Is Mindfulness Religion?" In Mind Cure, 137–70. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0006.

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This chapter considers whether Mindfulness can reasonably be considered a kind of religion, despite proponents’ claims to the contrary. If so, what kind? Is it Buddhist? If so, what kind of Buddhism? The rhetoric of Jon Kabat-Zinn, founder of the modern Mindfulness movement, is tested against several different theories of religion, as well as critiques by specialists in both Theravāda and Māhāyana forms of Buddhism. While Mindfulness is positioned as a strictly secular therapeutic method, it has all the characteristics of American metaphysical religion, as well as of modernist Buddhism and neo-Vedanta. Kabat-Zinn claims his teachings are “universal,” yet they actually reflect his own eclectic blend of elements from various religious traditions with roots in Asia, the United States, and Europe. As Mindfulness is increasingly promoted in public schools, government agencies, and the military, this raises legitimate questions about the separation of church and state.
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5

Mohanty, Jitendra Nath. "The Nature of Indian Philosophical Thinking." In Reason and Tradition in Indian Thought, 269–300. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198239604.003.0010.

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Abstract There is, however., an aspect of ‘reason’ which is especially recognized in modern Western philosophy since Kant. Reason ‘constructs’ and ‘constitutes’ the world it also knows. The idea of ‘construction’ was present in Indian thought in a strand that ran through Yoga philosophy, Buddhism, and Vedanta. The crucial terms were kalpanā and vikalpa—both meant ‘imagination’. By an extension of the meaning in philosophical discourse, they came to mean mental, intellectual, or conceptual construction.
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Medova, Anastasija. "Modal Ontology of the Buddhism and the Advaita-Vedanta." In Proceedings of the XXIII World Congress of Philosophy, 33–38. Philosophy Documentation Center, 2018. http://dx.doi.org/10.5840/wcp23201826601.

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Bussanich, John. "Plato and yoga." In Universe and Inner Self in Early Indian and Early Greek Thought. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474410991.003.0007.

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Plato, classical Vedanta, Yoga and early Buddhism all promote - on the basis of homologies between cosmos and inner self - cognitive and affective practices that remove external accretions to the self and the delusion and suffering they bring, thereby seeking to achieve transcendent wisdom and liberation from the cycle of births and deaths. There is evidence in the Platonic dialogues for analogies to South Asian meditative praxis. This raises the question of whether the highest states of knowledge in Plato are conceptual, or whether there is anything in Plato corresponding to the interdependence, in South Asian yoga, of intellectual insight and non-cognitive 'cessative' meditations.
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Hickey, Wakoh Shannon. "From Mind Cure to Mindfulness: What Got Lost." In Mind Cure, 187–218. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0008.

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This chapter considers the early, community-oriented wing of New Thought movement and the Mindfulness movement side by side and identifies several characteristics they have in common, as well as significant differences between them. The Mindfulness movement is similar in various ways to Individualist New Thought. This analysis reveals some of the problems and limitations inherent in the Mindfulness movement’s approach to meditation, from both Buddhist and scientific perspectives. By extracting meditation from its religious contexts and meanings and turning it into an individual technique for reducing stress, several important resources get “lost in translation.” These include the social and spiritual benefits of religious community; fundamental aspects of Buddhist and neo-Vedanta spiritual paths, particularly the ethical foundations of meditation and yoga; and systemic analyses of the causes of suffering and stress-related illness, including racism, sexism, and poverty.
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Buswell, Robert E. "The ‘Sensation of Doubt’ in East Asian Zen Buddhism and Some Parallels with Pāli Accounts of Meditation Practice." In The Definition, Practice, and Psychology of Vedanā, 69–82. Routledge, 2020. http://dx.doi.org/10.4324/9780429345067-6.

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