By Jay L. Garfield

ISBN-10: 0190204354

ISBN-13: 9780190204358

This can be a ebook for students of Western philosophy who desire to have interaction with Buddhist philosophy, or who easily are looking to expand their philosophical horizons. it's also a publication for students of Buddhist stories who are looking to see how Buddhist thought articulates with modern philosophy.

Engaging Buddhism: Why it concerns to Philosophy articulates the fundamental metaphysical framework universal to Buddhist traditions. It then explores questions in metaphysics, the philosophy of brain, phenomenology, epistemology, the philosophy of language and ethics as they're raised and addressed in numerous Asian Buddhist traditions. In every one case the focal point is on philosophical difficulties; in every one case the connections among Buddhist and modern Western debates are addressed, as are the specified contributions that the Buddhist culture could make to Western discussions.

Engaging Buddhism isn't an creation to Buddhist philosophy, yet an engagement with it, and an issue for the significance of that engagement. It doesn't faux to comprehensiveness, however it does deal with a variety of Buddhist traditions, emphasizing the heterogeneity and the richness of these traditions. The booklet concludes with methodological reflections on find out how to prosecute discussion among Buddhist and Western traditions.

"Garfield has a distinct expertise for rendering abstruse philosophical strategies in ways in which cause them to effortless to understand. this can be an enormous ebook, one who can profitably be learn by way of students of Western and non-Western philosophy, together with experts in Buddhist philosophy. this can be in my estimation crucial paintings on Buddhist philosophy in fresh reminiscence. It covers a variety of themes and gives possibly the clearest research of a few center Buddhist principles so far. this can be landmark paintings. i feel it's the easiest cross-cultural research of the relevance of Buddhist notion for modern philosophy within the current literature."- C. John Powers, Professor, university of tradition, historical past & Language, Australian nationwide college

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object relatives conception Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
Contributors 327

Additional info for Engaging Buddhism: Why It Matters to Philosophy

Example text

From a Buddhist moral point of view, as we will see in our discussion of ethics below, the cessation of this form of self-grasping, and hence of egoism, leads immediately to an impersonal, non-self-centered view of pain, dukkha, and of happiness. This leads us to take pleasure in happiness per se, 1 4 • Engaging Buddhism to be moved by dukkha, per se, and to commit ourselves to the promotion of well-being whosever it is. Hence, from this point of view, the arising of sympathetic joy, benificence and care are not positive phenomena consequent upon awakening and nirvāṇa.

But early on, things become more nuanced. First, let us note that early Indian discussions of causation, including Buddhist discussions, are indifferent between thinking of causal relations as relations between events, things, properties and states. This gets confusing, and it is often useful to regiment discussions for clarity in doctrinal reconstruction. So it is perfectly natural in this genre to say that the disintegration of a seed (an event) causes the arising of a sprout (another event); but it is also natural to say that the seed (a thing) is the cause of the sprout (another thing); that ignorance (a property) is the cause of suffering (another property); or that my ignorance (a state) is the cause of my remaining in saṃsāra (another state).

And four kinds of conditions are then distinguished. Let us begin with the first distinction. It is often drawn (somewhat misleadingly) in the context of the example of the seed and sprout we have just been considering: A seed is the cause of a sprout. When there is a seed, a sprout arises, and indeed a barley seed only gives rise to a barley sprout, and a rice seed to a rice sprout. The specificity is important here in determining causation. But none of this happens without the cooperation of a number of conditions.

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Engaging Buddhism: Why It Matters to Philosophy by Jay L. Garfield


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