A Companion to Buddhist Philosophy (Blackwell Companions to Philosophy)

A Companion to Buddhist Philosophy (Blackwell Companions to Philosophy)

Steven M. Emmanuel

Language: English

Pages: 758

ISBN: 1119144663

Format: PDF / Kindle (mobi) / ePub

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

Samuel Beckett Waiting for Godot (Bloom's Modern Critical Interpretations)

Arab Women Rising: 35 Entrepreneurs Making a Difference in the Arab World

More Matter: Essays and Criticism

Terminal Paradox: The Novels of Milan Kundera












essence. When we look more closely, we see that both the mental and the physical phenomena that make up a person are constantly changing. Physical change is, of course, apparent in the natural process of aging. But careful observation of the mind, where we might hope to encounter the unifying core of personal identity, reveals nothing more than a perpetual succession of thoughts, ideas, and emotions. This analysis is similar in some respects to the position advanced by David Hume, who reasoned

physical pain and can become physically tired and mentally weary at draining repeated questions or the prospect of a fruitless task. Such final limitations and their painfulness end, though, with the end of rebirth – that no longer has craving to cause it – as well as being periodically experienced in life. This then raises the question of whether saying that something is dukkha means that it is: (i) by its very nature “painful” or (ii) “painful” when reacted to with grasping or 43 peter

initially at lessening the mental pain that the vicissitudes and stresses of life can produce, then at ending the great majority of mental pain, but ultimately at ending the round of rebirths, conditioned existence, and both its physical pains and its more subtly painful nature. The Mahāyāna tradition, though, does not see things of the world as painful by their very nature, for when truly understood with wisdom they are seen as non-different from nirvāṇa. Hence the idea developed in the Mahāyāna

“support” (upanisa) (SN.II.32) or “nutriment” (āhāra) (AN.V.113–14) for the next, just as, when tarns are filled up 65 peter harvey with rainwater, they then fill up lakes, which then fill up rivers (cf. SN.II.118). This suggests that, once a link is of sufficient strength, it causes the next to “swell” or “fill out” by “feeding” it. • organic similes: SN.II.87–93 (cf. AN.V.4–5) compares the way in which looking for things to grasp at leads to craving, and on to dukkha, to the way in which a

associated with a human author, Tissa (active 218 years post parinibbāna), who, however, supposedly only expanded a list of subjects compiled by the historical Buddha. Thus 217 topics of dispute with other Buddhist traditions are raised and refuted from a Theravāda point of view. The decisive and final consideration is sometimes the citation of authoritative scripture, but arguments are also resolved on the basis of consistency with general principles and categories, rectification of terms, and

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