Explore the vast range of titles available.

This article aims to offer a comparative analysis between Buddhist thought and Peircean semiotics, situating the discussion within the framework of a Buddhist theory of signs that addresses aspects related to perceptual processes and cognitive experience. The influence of signs on cognition is what led Buddhism, from its earliest formulations, to adopt contemplative practice as a means of liberation from the effects of semiosis—an aspect that this paper hypothesizes to be represented by the nāmarūpa dyad. Following an examination of the perceptual and sensory processes underlying the functioning of nāmarūpa, the paper will analyze occurrences of this technical term and propose its semiosic functions, subsequently exploring how contemplative practice aspires to disengage from the power of signs.

Since the Buddha did not fully explain the theory of persons that underlies his teaching, in later centuries a number of different interpretations were developed. This book presents the interpretation by the celebrated Indian Buddhist philosopher, Candrakirti (ca. 570-650 C.E.). Candrakirti's fullest statement of the theory is included in his Autocommentary on the Introduction to the Middle Way (Madhyamakavatarabhasya), which is, along with his Introduction to the Middle Way (Madhyamakavatara ), among the central treatises that present the Prasavgika account of the Madhyamaka (Middle Way) philosophy. In this book, Candrakirti's most complete statement of his theory of persons is translated and provided with an introduction and commentary that present a careful philosophical analysis of Candrakirti's account of the selflessness of persons. This analysis is both philologically precise and analytically sophisticated. The book is of interest to scholars of Buddhism generally and especially to scholars of Indian Buddhist philosophy.

Follow the brilliant and hilarious adventures of a mad Zen Buddhist monk who rose from humble beginnings to become one of China's greatest folk heroes! Ji Gong studied at the great Ling Yin monastery, an immense temple that still ranges up the steep hills above Hangzhou, near Shanghai. The Chan (Zen) Buddhist masters of the temple tried to instruct Ji Gong in the spartan practices of their sect, but the young monk, following in the footsteps of other great ne'er-do-wells, distinguished himself mainly by getting expelled. He left the monastery, became a wanderer with hardly a proper piece of clothing to wear, and achieved great renown--in seedy wine shops and drinking establishments! This could have been where Ji Gong's story ended. But his unorthodox style of Buddhism soon made him a hero for popular storytellers of the Song dynasty era. Audiences delighted in tales where the mad old monk ignored--or even mocked--authority, defied common sense, never neglected the wine, yet still managed to save the day. Ji Gong remains popular in China even today, where he regularly appears as the wise old drunken fool in movies and TV shows. In Adventures of the Mad Monk Ji Gong, you'll read how he has a rogue's knack for exposing the corrupt and criminal while still pursuing the twin delights of enlightenment and intoxication. This literary classic of a traveling martial arts master, fighting evil and righting wrongs, will entertain Western readers of all ages!.

This book tells the story of the Scientific Buddha, \"born\" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And his influence continues. Today his teaching of \"mindfulness\" is heralded as the cure for all manner of maladies, from depression to high blood pressure. In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on \"mindfulness\" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a potent challenge, even to our modern world.

Philosophical liberalism is the dominant view in the world today. Even those who reject liberalism philosophically, subscribe to its view of freedom, which is a negative view, common to liberalism, libertarianism, and anarchism. The alternative is recognition of nature, thoroughly, applied fully to human beings. The Buddha set it out as a philosophy, and he lived it. It was a practice.  It brings death back into life. The common view is that death is the opposite of life. Yet death is part of life, from the beginning. We see this in many great writers, Dostoevsky, for example. His characters find human communion in suffering, despite their differences. Contradictions are inherent in life, but we find our way, not a single way. It brings realism back, which is truth.  It has been present in human societies throughout history. It has been banished because of a false view of truth, connected to a false view of freedom. It could be recognized as philosophy. The Buddha taught people simply. There was no dogma. He did not teach them to follow him but to be masters of their own salvation. Unless this view is recognized as Philosophy, as it should be, including truth, it will again become religion, rather than a way of life, an art of living.

This book offers an engaging philosophical overview of Tibetan Buddhist thought. It shows the way that Buddhist theory informs Buddhist practice across various Tibetan traditions in ways that integrate competing and complimentary perspectives on the nature of mind and reality. The book draws upon a contrast between phenomenology and ontology to highlight distinct starting points of inquiries into mind and nature in Buddhism and to illuminate central issues confronted in Tibetan Buddhist philosophy. It argues that these starting points share a common ground and can be seen to be actually inseparable. This thematic study raises some of the most difficult and critical topics in Buddhist thought, such as the nature of mind and the meaning of emptiness, across a wide range of philosophical traditions, including the “Middle Way” of Madhyamaka, Yogācāra (a.k.a. “Mind-Only”), and tantra. This book provides a richly textured overview that explores the intersecting nature of mind, language, and world depicted across Tibetan Buddhist traditions. It also puts Tibetan philosophy into conversation with texts and traditions from India, Europe, and America, exemplifying the possibility and potential for a transformative conversation in global philosophy.

A Companion to Buddhist Philosophy is the most comprehensive single volume on the subject available; it offers the very latest scholarship to create a wide-ranging survey of the most important ideas, problems, and debates in the history of Buddhist philosophy. * Encompasses the broadest treatment of Buddhist philosophy available, covering social and political thought, meditation, ecology and contemporary issues and applications * Each section contains overviews and cutting-edge scholarship that expands readers understanding of the breadth and diversity of Buddhist thought * Broad coverage of topics allows flexibility to instructors in creating a syllabus * Essays provide valuable alternative philosophical perspectives on topics to those available in Western traditions

It has been argued that the use of the concept of ākāra—a mental \"form,\" \"appearance\" or \"aspect\"—in Buddhist epistemological analysis or pramāṇa exhibits continuities with earlier Buddhist thinking about mental processes, in particular in Abhidharma. A detailed inquiry into uses of the term ākāra in pertinent contexts in Vasubandhu's Abhidharmakośabhāṣya brings to light different semantic nuances and functions of this term. The characteristic use of ākāra in Buddhist epistemological discourse turns out to be continuous with only some of the nuances it has in Abhidharma. Moreover, ākāra becomes associated with novel explanatory functions in Buddhist pramāṇa. These discoveries underscore the need to pay closer attention to the reuse of terms and concepts, ideas and arguments in Buddhist philosophy, and to the often subtle adaptations and transformations that formed an integral part of its history.

Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism. Noa Ronkin received her PhD from the University of Oxford. She is currently Visiting Research Fellow at the Centre for Buddhist Studies, Stanford University. Her research interests include a range of issues associated with Indian Theravada Buddhist philosophy and psychology, the Abhidhamma tradition and comparative Indian philosophy. Introduction: Situating Theravådin Doctrinal Thought: Towards a Comparative Buddhist Philosophy 1. The Further Teaching: Abhidhamma Thought in Context 2. What the Buddha Taught and Abhidhamma Thought: From Dhamma 3. The Development of the Concept of Sabhåva and Buddhist 4. Individuals: Revisiting the Abhidhamma Dhamma Theory 5. Causation as the Handmaid of Metaphysics: From the Paticcasamuppåda to the Patthåna Concluding Reflections 'The author often uses methods of comparative philosophy of religion and draws on later Buddhist systems of philosophy, non-Buddhist Indian sources and also on achievements of western philosophical inquiries and Buddhological scholarship.]...[ the references...are always well chosen and are good pointers for reflection and stimulants for further research.' - Karel Werner, School of Oriental and African Studies, University of London,Journal of the Royal Asiatic Society