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Maxine Haire 《Sophia》2007,46(3):305-311
Robert Preece’s The Psychology of Buddhist Tantra and Khenchen Thrangu Rinpoche’s Everyday Consciousness and Primordial Awareness are reviewed. Both books address Tibetan Buddhism, and their common threads underscore this discussion. Even when separated
from their original contexts, the Tibetan Buddhist teachings offer understandings about a common human nature and a method
of transforming consciousness through awareness.
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Maxine HaireEmail: |
123.
张志强 《Frontiers of Philosophy in China》2009,4(1):64-87
The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty.
The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and
history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history,
offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind.
But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings
and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng,
Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty,
thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”.
It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct
a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a
model of integration for the reconstruction of the Confucian tradition.
Translated by Huang Deyuan from Zhexue yanjiu 哲学研究 (Philosophical Research), 2007, (9): 51–60 相似文献
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Lee W. Bailey 《Journal of Near-Death Studies》2001,19(3):139-159
A phenomenon remarkably like the near-death experience has been uncovered in Tibetan culture, aside from the so-called Tibetan Book of the Dead (Thurman, 1994). Anthropologists have gathered accounts of contemporary and historical cases of remarkable people called delogs. Seemingly dead for several hours or days, these people revive spontaneously and tell detailed accounts of otherworldly journeys. Their journey accounts contain elaborate versions of Buddhist otherworldly landscapes and characters, emphasizing the moral and spiritual teachings of Tibetan Buddhism. These delogs are a bridge between contemporary near-death experiences and ancient shamanic practices. 相似文献
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Maria Hibbets 《The Journal of religious ethics》1999,27(3):437-462
This article considers the importance of indigenous classifications in the study of comparative ethics. Specifically, it explores medieval South Asian gift discourses from Jain, Theravada, and Hindu Dharmasastra sources, which list and discuss a variety of prescribed gifts. Such lists generally include a category of gift known as the “gift of fearlessness”(abhayadana), wherein refraining from harming others is considered a species of gift giving. This type of gift and the discussions concerning it unite generosity and nonviolence in a way that is suggestive for understanding how some medieval South Asian theorists conceived of the gift, human nature, and altruism. 相似文献
126.
Trinh Thuan, professor of astronomy at the University of Virginia, Charlottesville, since 1976, has published a number of books over the years that have touched on topics in the science‐and‐religion discussion. This essay reviews these volumes in light of a recent book he coauthored with Matthieu Ricard, a monk in the Tibetan Mahayana tradition with previous background and training in the biological sciences. The shift is observed in Thuan's views from at one point being attracted to a form of theism based on inferences drawn from the anthropic principle to later being intrigued by Ricard's explanations of the cosmos based on Buddhist consciousness theories. Thuan's journey as a scientist seeking further understanding is a lesson to the religion‐and‐science dialogue that more of the world's religious traditions need to be engaged with their specificities so that what emerges is an expanded conversation. 相似文献
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David Cummiskey 《Zygon》2020,55(2):497-518
My critical focus in this article is on Rick Repetti's compatibilist conception of free will, and his apparent commitment to a Kantian conception of autonomy, which I argue is in direct conflict with the Buddhist doctrine of no-self. As an alternative, I defend a conception of ego-less agency that I believe better coheres with core Buddhist teachings. In the course of the argument, I discuss the competing conceptions of free agency and autonomy defended by Harry Frankfurt, John Martin Fischer, Christine Korsgaard, and David Velleman. 相似文献
129.
以佛教教义解说易理,或以易理解说佛教教义,可以称之为佛教易学,或佛学易。自三国时康僧会引易明佛始,佛教易学从最初的格义逐渐发展壮大起来。在魏晋南北朝时期,佛教易学成为玄学的重要组成部分,推动了儒学的义理哲学化发展,对易学传播作出了积极贡献。隋唐时期,佛教界大多借助易学象数、义理权说佛理,在佛教各宗创教立派方面起到了重要的辅助作用。两宋时期,儒学复兴,宋儒借佛理论易解易,而佛教徒论易反不如儒家为盛。此时,杨简、王宗传等以心学言易而流于禅,开易学新风。明清时期,尤其是明代后期,儒家以狂禅解易,流于异学,而佛学界以佛释易、以易论佛也十分盛行,其中,紫柏真可、释智旭更有专门易著,最为知名。民国以来,以佛论易,其风不替。 相似文献
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从形式上来说,唐代的注疏之学,是在南北朝的义疏之学的基础上发展而来的。至唐初孔颖达注疏《周易正义》时,受了南北朝义疏的影响,即以一家之注为底本,兼采诸经、诸家之说。而从内容方面来说,《周易正义》则以儒为宗,兼采老庄之说,并掺杂佛风,同时,重义理而不废象数,是儒家思想主导下儒、释、道三家合流、象数与义理互融的结果,在学术上显示了兼容并包的盛唐气象。 相似文献