By Steven M. Emmanuel
A better half to Buddhist Philosophy is the main finished unmarried quantity at the topic on hand; it bargains the very most recent scholarship to create a wide-ranging survey of crucial rules, difficulties, and debates within the heritage of Buddhist philosophy.
• Encompasses the broadest remedy of Buddhist philosophy to be had, protecting social and political concept, meditation, ecology and modern concerns and applications
• every one part includes overviews and state-of-the-art scholarship that expands readers realizing of the breadth and variety of Buddhist thought
• extensive insurance of issues permits flexibility to teachers in making a syllabus
• Essays offer invaluable substitute philosophical views on themes to these on hand in Western traditions
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Extra resources for A Companion to Buddhist Philosophy (Blackwell Companions to Philosophy)
Albany: State University of New York Press. 24 the philosophical context of gotama’s thought Koller, J. M. (2006). The Indian Way: An Introduction to the Philosophies and Religions of India. Second edn. Upper Saddle River, NJ: Pearson/Prentice-Hall. Laumakis, S. J. (2008). An Introduction to Buddhist Philosophy. Cambridge: Cambridge University Press. Mohanty, J. N. (2000) Classical Indian Philosophy. Lanham, MD: Rowman & Littlefield. Renard, J. (1999). 101 Questions and Answers on Buddhism. New York: Gramercy Books.
Fourth, there is no scholarly doubt that the supposed teachings of the Buddha underwent various changes, editions, and developments as they passed from an oral tradition to a written record. Fifth, there are ongoing scholarly debates over exactly what – if anything at all – can be said with any degree of certainty with respect to what the man who became the Buddha actually thought or taught given the previous issue. And, sixth, the “received” view of his life fails to consider the historical and intellectual contexts in and from which his supposed teachings emerged.
So, by extension, human actions produce outcomes or results that are causally determined by the kind of actions they are. “Good” actions produce “good” effects and “bad” actions produce “bad” effects. In general, effects follow from their causes in the same way that fruit follows from seeds. In other words, according to the ancient Indians, the world and events happening around us seem to follow law-like, regular patterns. Whether this regularity is real, or apparent and merely perceived, whether it is a necessary relation or merely a statistical probability or correlation, whether it is a real feature of the world or the result of a psychological habit built up over time in human observers, the fact remains that the ancient Indians used the idea of karma to make sense out of and explain what was happening around them.
A Companion to Buddhist Philosophy (Blackwell Companions to Philosophy) by Steven M. Emmanuel