Paleo-Compatibilism
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A South Asian Movement's Social
Justpeace Prospects for Peace-building and Worldview Tolerance: A South Asian Movement’s Social Construction of Justice A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy at George Mason University By Jeremy A. Rinker Master of Arts University of Hawaii, 2001 Bachelor of Arts University of Pittsburgh, 1995 Director: Dr. Daniel Rothbart, Professor of Conflict Resolution Institute for Conflict Analysis and Resolution Spring Semester 2009 George Mason University Fairfax, VA Copyright: 2009 Jeremy A. Rinker All Rights Reserved ii DEDICATION This dissertation is dedicated to the many named and unnamed dalits who have endured the suffering and humiliation of centuries of social ostracism, discrimination, and structural violence. Their stories, though largely unheard, provide both an inspiration and foundation for creating social justice. It is my hope that in telling and analyzing the stories of dalit friends associated with the Trailokya Bauddha Mahasangha, Sahayak Gana (TBMSG), both new perspectives and a sense of hope about the ideal of justpeace will be fostered. iii ACKNOWLEDGEMENTS I would like to thank all those that provided material, emotional, and spiritual support to me during the many stages of this dissertation work (from conceptualization to completion). The writing of a dissertation is a lonely process and those that suffer most during such a solitary process are invariably the writer’s family. Therefore, special thanks are in order for my wife Stephanie and son Kylor. Thank you for your devotion, understanding, and encouragement throughout what was often a very difficult process. I will always regret the many Saturday trips to the park that I missed, but I promise to make them up as best I can as I begin my new life as Dr. -
“The Buddhist Theory of Impermanence and Marketing”
“The Buddhist Theory of Impermanence and Marketing” Alan Ching Biu Tse Ka Chun Tse AUTHORS Ka Ho Tse Alan Au Vane-ing Tian Alan Ching Biu Tse, Ka Chun Tse, Ka Ho Tse, Alan Au and Vane-ing Tian ARTICLE INFO (2007). The Buddhist Theory of Impermanence and Marketing. Innovative Marketing , 3(2) RELEASED ON Tuesday, 05 June 2007 JOURNAL "Innovative Marketing " FOUNDER LLC “Consulting Publishing Company “Business Perspectives” NUMBER OF REFERENCES NUMBER OF FIGURES NUMBER OF TABLES 0 0 0 © The author(s) 2021. This publication is an open access article. businessperspectives.org Innovative Marketing, Volume 3, Issue 2, 2007 19 THE BUDDHIST THEORY OF IMPERMANENCE AND MARKETING Alan Ching Biu Tse*, Ka Chun Tse**, Ka Ho Tse***, Alan Au****, Vane-ing Tian***** Abstract The Buddhist theory of impermanence bears a high level of relevance to the many cyclical theories in marketing and economics. This article attempts to connect these two areas, both of which have general and wide-ranging implications, and explain the utility of the concept of impermanence to business managers. Key words: Marketing Management, Impermanence, Buddhist Philosophy, Cyclical Theory. he Buddhist Theory of Impermanence and Marketing The application of Buddhist logic in the development of marketing theory and practice is new. So far little, if anything, has been written on applying Buddhist logic in marketing. The lack of at- tempts to link Buddhism and business marketing is largely due to the common but over-simplistic notion that Buddhist ideologies are nihilistic and advocate that nothing is worthwhile, directly con- tradicting the profit-driven perspective of marketing managers seeking to maximize a firm’s wealth. -
Ralph Waldo Emerson: from Buddhism to Transcendentalism
Jue 1 Ralph Waldo Emerson: From Buddhism to Transcendentalism, the Beginning of an American Literary Tradition A Senior Project presented to the Faculty of the English California Polytechnic State University, San Luis Obispo In Partial Fulfillment of the Requirements for the Degree English, Bachelor of Arts by Irene Jue May 2013 © 2013 Irene Jue Jue 2 INTRODUCTION Ralph Waldo Emerson was a key figure in the American literary tradition. He was an extraordinary and revolutionary thinker who helped found a new philosophical, social and literary movement in the United States during the early 19 th century. The movement was created as a way to protest against the general state of society at the time. Transcendentalism grew to be more than just a rebellious act against conformity, however; it became a way of life. Early in his life, Emerson identified as a Calvinist and then later a Unitarian, even becoming a Unitarian minister. However, after the death of his first wife, he renounced his Unitarian beliefs and gave up the observance of any specific kind of religion, instead adopting many different philosophies and epistemologies. Although Emerson was a great thinker, many of his ideas were influenced by other intellectual figures and philosophies, such as Buddhism, Hinduism, the theories of Immanuel Kant, and many more. One of the most significant influences on Emerson’s transcendental ideals was Buddhism. Although there is evidence of Emerson studying Indian Buddhism, many of his philosophies seem to parallel with the school of Zen Buddhism. FUNDAMENTALS OF BUDDHISM Buddhism originated in India, but it is now practiced throughout the world. -
Explanations of Dukkha 383
Journal of the International Association of Buddhist Studies Volume 21 • Number 2 • 1998 PIERRE ARfcNES Herm6neutique des tantra: 6tude de quelques usages du «sens cach6» 173 GEORGES DREYFUS The Shuk-den Affair: History and Nature of a Quarrel 227 ROBERT MAYER The Figure of MaheSvara/Rudra in the rNin-ma-pa Tantric Tradition 271 JOHN NEWMAN Islam in the Kalacakra Tantra 311 MAX NIHOM Vajravinaya and VajraSaunda: A 'Ghost' Goddess and her Syncretic Spouse 373 TILMANN VETTER Explanations of dukkha 383 Index to JIABS 11-21, by Torn TOMABECHI 389 English summary of the article by P. Arenes 409 TILMANN VETTER Explanations of dukkha The present contribution presents some philological observations and a historical assumption concerning the First Noble Truth. It is well-known to most buddhologists and many Buddhists that the explanations of the First Noble Truth in the First Sermon as found in the Mahavagga of the Vinayapitaka and in some other places conclude with a remark on the five upadanakkhandha, literally: 'branches of appro priation'. This remark is commonly understood as a summary. Practically unknown is the fact that in Hermann OLDENBERG's edition of the Mahavagga1 (= Vin I) this concluding remark contains the parti cle pi, like most of the preceding explanations of dukkha. The preceding explanations are: jati pi dukkha, jara pi dukkha, vyadhi pi dukkha, maranam pi dukkham, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p' iccham na labhati tarn2 pi dukkham (Vin I 10.26). Wherever pi here appears it obviously has the function of coordinating examples of events or processes that cause pain (not: are pain3): birth is causing pain, as well as decay, etc.4 1. -
Ordinary Mind As the Way This Page Intentionally Left Blank Ordinary Mind As the Way
Ordinary Mind as the Way This page intentionally left blank Ordinary Mind as the Way The Hongzhou School and the Growth of Chan Buddhism Mario Poceski 2007 Oxford University Press, Inc., publishes works that further Oxford University's objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright © 2007 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging‐in‐Publication Data Poceski, Mario. Ordinary mind as the way: the Hongzhou school and the growth of Chan Buddhism / Mario Poceski. p. cm. Includes bibliographical references and index. ISBN 978‐0‐19‐531996‐5 1. Hongzhou (Sect)—History. 2. Zen Buddhism—China—History. I. Title. BQ9550.H652P63 2007 294.3′927—dc22 2006021028 987654321 Printed in the United States of America on acid‐free paper Acknowledgments The origins of this book go back about two decades, to my early monastic years in East Asia. The recorded sayings of Mazu, Huangbo, and other medieval Chan monks were among the first Chinese texts I ever read. -
Introduction to Nagarjuna's Middle View of Buddhism
Introduction to Nagarjuna’s Middle View of Buddhism by Thomas Tam, Ph.D., M.P.H June 6, 2003 Asian American / Asian Research Institute The City University of New York Nagarjuna is generally recognized as the founding father of Mahajuna Buddhism. Based on his work "Mulamadhyamika Karika," the discussion will focus on the original contribution of the Buddha, and Nagarjuna's elaboration of the middle way, and the relationship between Pratityasmautpada (inter- relatedness of everything) and Sunyata (emptiness). To provide a backdrop for my discussion tonight, I will show clips from two very popular movies—indeed, they are blockbusters that captured the hearts and minds of America in the past few years. The first is from Matrix, where Keanu Reeves, a computer programmer, who was introduced to the real world when he became aware of his existence in a totally simulated construction. (Show Matrix) The second is from MIB, or Men in Black, where aliens roamed around in New York, some from out of space. The scene you’ll see involves an extraterrestrial emperor who was murdered. The interesting thing is what lies behind the emperor. It is a graphic illustration of the existence of atman, or the self, that which directs how we behave in this world. (Show MIB) We can talk more about Tommy Lee Jones or the adventures of Trinity, Neo and Morpheus, but maybe we should get back to why we are here tonight, before we get too distracted. First of all, I want to emphasize that this is not a lecture on Nagarjuna’s Mulamadhymakakarika. -
Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace
9/17/2021 Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace Examrace Classical Indian Philosophy Buddhism Part 2 for Competitive Exams Doorsteptutor material for competitive exams is prepared by world's top subject experts: get questions, notes, tests, video lectures and more- for all subjects of your exam. ©Examrace. Report ©violations @https://tips.fbi.gov/ Complete Video at - Buddhism Part 2 Ethical theories of Buddhism: Classical Indian Philosophy (Philosophy) Ethical Theories of Buddhism Four of the theories on which ethics of Buddhism depends upon are; The theory of dependent origination The theory of Momentariness or Kshanabhangavada The theory of non-existence of the soul or Anatmavada The theory of Karma Complete notes and preparation module at doorsteptutor. com Theory of Dependent Origination The doctrine of dependent origination yields the Buddhist theory of the transitory nature of things. According to Buddha, whatever exists, arises from some conditions and is, therefore, impermanent in nature. Buddha teaches that all things are subject to change and decay. There is nothing permanent in the world, so, when the cause ceases to exist, the effect ceases to be. Hence, Buddha says that whatever has a beginning will always have an end. Where there is a high, there will be a low, or, where meeting is, parting shall be too, etc. Therefore, there is no notion of permanence in Buddhism. Subsequently Buddha thinkers further developed the theory of impermanence into the theory of Momentariness. 1 of 5 9/17/2021 Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace ©Examrace. Report ©violations @https://tips.fbi.gov/ The Theory of Momentariness According to Buddhism, everything has a cause. -
The Relation of Akasa to Pratityasamutpada in Nagarjuna's
The relation of akasa to pratityasamutpada in Nagarjuna’s writings Garth Mason To Juliet, my wife, whose love, acceptance and graceful realism made this thesis possible. To Sinead and Kieran who teach me everyday I would like to thank Professor Deirdre Byrne for her intellectual support and editing the thesis The relation of akasa to pratityasamutpada in Nagarjuna’s writings By Garth Mason Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY In the subject of RELIGIOUS STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF. M. CLASQUIN AUGUST 2012 i Summary of thesis: While much of Nāgārjuna’s writings are aimed at deconstructing fixed views and views that hold to some form of substantialist thought (where certain qualities are held to be inherent in phenomena), he does not make many assertive propositions regarding his philosophical position. He focuses most of his writing to applying the prasaṅga method of argumentation to prove the importance of recognizing that all phenomena are śūnya by deconstructing views of phenomena based on substance. Nāgārjuna does, however, assert that all phenomena are empty and that phenomena are meaningful because śūnyatā makes logical sense.1 Based on his deconstruction of prevailing views of substance, he maintains that holding to any view of substance is absurd, that phenomena can only make sense if viewed from the standpoint of śūnyatā. This thesis grapples with the problem that Nāgārjuna does not provide adequate supporting arguments to prove that phenomena are meaningful due to their śūnyatā. It is clear that if saṃvṛti is indiscernible due to its emptiness, saṃvṛtisatya cannot be corroborated on its own terms due to its insubstantiality. -
Buddhism from Wikipedia, the Free Encyclopedia Jump To: Navigation, Search
Buddhism From Wikipedia, the free encyclopedia Jump to: navigation, search A statue of Gautama Buddha in Bodhgaya, India. Bodhgaya is traditionally considered the place of his awakening[1] Part of a series on Buddhism Outline · Portal History Timeline · Councils Gautama Buddha Disciples Later Buddhists Dharma or Concepts Four Noble Truths Dependent Origination Impermanence Suffering · Middle Way Non-self · Emptiness Five Aggregates Karma · Rebirth Samsara · Cosmology Practices Three Jewels Precepts · Perfections Meditation · Wisdom Noble Eightfold Path Wings to Awakening Monasticism · Laity Nirvāṇa Four Stages · Arhat Buddha · Bodhisattva Schools · Canons Theravāda · Pali Mahāyāna · Chinese Vajrayāna · Tibetan Countries and Regions Related topics Comparative studies Cultural elements Criticism v • d • e Buddhism (Pali/Sanskrit: बौद धमर Buddh Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE.[2] He is recognized by adherents as an awakened teacher who shared his insights to help sentient beings end suffering (or dukkha), achieve nirvana, and escape what is seen as a cycle of suffering and rebirth. Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana, a subcategory of Mahayana, is recognized as a third branch. -
The Roar of a Tibetan Lion
VII Appendices Appendix 1: Excursuses in the first chapter of the Mun sel Five passages in the first chapter of the Mun sel that were not directly relevant to the topic of Phya pa’s philosophy of mind have been left out of the present edition and translation. The content of these digressions is summarized below and references are provided to existing editions and/or translations or related studies. EX1 (1b1–4): Invocation and introductory verses After giving the title of the work in Sanskrit and Tibetan, Phya pa pays his respects to the Bodhisattva Mañjughoṣa (’Jam pa’i dbyangs) and to his religious teachers (bla ma rnams) with the traditional formula “I bow down to…” (…la phyag ’tshal lo). This is followed by four verses, each consisting of four lines of fifteen syllables (two syllables are missing in the first line of the fourth verse). The first two are verses of invocation. The second two present the purpose of the treatise: extending Dignāga and Dharmakīrti’s endeavor in the field of epistemology, and providing tools to progress on the path to omniscience. This part of the text is critically edited and translated in the “info- sheet” prepared for the Mun sel by Pascale Hugon and Kazuo Kano in the framework of the project “A gateway to early Tibetan scholasticism – The bKa’ gdams gsung ’bum collection,” currently hosted at www.ikga.oeaw.ac.at/KDSB. EX2 (1b9–3b3): Refutation of other philosophical systems (regarding the status of objects) This passage discusses the status ascribed to the apprehended objects that Phya pa distinguishes from the point of view of three philosophical stand- points: representational idealism, non-representational idealism and rep- resentational external realism. -
Duhkha, Impermanence, and Inter-Relatedness
D 4 Autogenic Dynamics: Autogenic Training, Meditation and Mindfulness. Duhkha, Impermanence, and Inter-relatedness (Some Reflections on Sakyamuni, Inter-relatedness, and Well-Being) , Buddhist practices……….offer a therapy, not just for the disturbed, but for all who seek to improve the quality of their lives. Ekman et al 2005 p 62 Contents page 1. Preamble 2 2. Impermanence and duhkha 2 3. Inter-relatedness 3 • Figure 1: Inter-relatedness 4 4. Duhkha and Sukha 6 Equanimity 6 Mudita / Sympathetic Joy 7 5. The toxic trio ( based mainly on the perspective of Ekman et al 2005) 8 The toxic trio and Emotional Operating Neuro Circuits (Systems – EONS) 9 The toxic trio and our world 9 6. Loss, oxytocin, bereavement, and suffering 9 7. Transforming Duhkha with Mindfulness and Meditation 10 Mindfulness and Duhkha 10 Hewig’s 2010 fMRI research on thinking cf. feeling 10 11 • Figure 2: Feeling the emotion in this Present Moment and associated brain activity Depression, Well Being, and Mindfulness 12 Meditation and Duhkha 12 8. Allocentric modalities and Insight Meditation 13 9. Some concluding comments 14 Sources and References 15 Linked themes in this Autogenic Dynamics section 17 Page 1 of 17 Autogenic dynamics D4-V18-MJR-AS-SM- Ian R. F. Ross; BAS 2012 www.atdynmaics.co.uk D 4 Duhkha, Impermanence, and Inter-relatedness . 1. Preamble Western approaches to psychology have historically focused on psycho-pathology, and treating these ‘mental disturbances’. In the East, and particularly within the Buddhist tradition, there has always been an emphasis on ‘personal development’ and well-being for all those who are interested in improving the “quality of their lives”, as Ekman puts it in the quote above. -
The Buddhist Tradition
The Buddhist Tradition Religious Beliefs and Healthcare Decisions by Paul David Numrich uddhism originated as a movement of spiritual Brenunciants who followed Siddhartha Gautama, a prince of the Shakya people in northern India around 500 B.C.E. (before the common era, often designated B.C.). Legend recounts that after Siddhartha confront- ed the realities of old age, illness, and death, he Contents renounced his privileged social position to seek spiri- Beliefs Relating to Healthcare 2 tual salvation. Through years spent studying spiritual Overview of 3 practices and practicing disciplined meditation he dis- Religious Morality and Ethics covered a kind of transcendent clarity of perspective, The Individual and 4 which is referred to as enlightenment or nirvana. The the Patient-Caregiver Relationship prince Siddhartha thereafter became known as the Family, Sexuality, and Procreation 5 Buddha (Enlightened One) and Shakyamuni (Sage of the Shakyas). Genetics 6 Buddhism spread throughout Asia and divided into Organ and Tissue Transplantation 7 three major branches, each with distinctive beliefs, Mental Health 8 practices, and cultural nuances: Theravada Buddhism Medical Experimentation 9 in southern and Southeast Asia (the modern coun- and Research tries of Sri Lanka, Myanmar, Thailand, Laos, Death and Dying 9 Cambodia, and Vietnam), Mahayana Buddhism in Special Concerns 11 eastern Asia (China, Korea, and Japan), and Vajrayana Buddhism in central Asia (mainly Tibet). Each major branch includes various sub-branches and groups; for instance,