Download A History of Buddhist Philosophy: Continuity and by David J. Kalupahana PDF

By David J. Kalupahana

The current paintings has, due to the fact its unique e-book in 1976, provided an unequaled creation to the philosophical rules and historic improvement of Buddhism. Now, representing the end result of Dr. Kalupahana's thirty years of scholarly study the mirrored image, 'A heritage of Buddhist Philosophy' builds upon and surpasses that previous paintings, supplying a totally reconstructed, precise research of either early and later Buddhism.

Show description

Read Online or Download A History of Buddhist Philosophy: Continuity and Discontinuity PDF

Similar other religions books

American originals: homemade varieties of Christianity

In a piece of awesome breadth and readability, Paul Conkin deals an even-handed and in-depth examine the foremost American-made types of Christianity—a various team of spiritual traditions, each one of which displays an important holiday from western Christian orthodoxy. deciding on six precise kinds, Conkin examines the most important denominations consultant of every unique number of American Christianity: recovery (Churches of Christ, Disciples of Christ); humanistic (Unitarians, Universalists); apocalyptic (Adventists, Jehovah's Witnesses); Mormon (Church of Jesus Christ of Latter-day Saints); religious (Christian technological know-how, Unity); and ecstatic (Holiness and Pentecostal denominations).

Extra info for A History of Buddhist Philosophy: Continuity and Discontinuity

Example text

Ais not B. Ais not M T Ais not (B • ~B). Ais not ~(B • ~B). Mahavlra, a younger contemporary of Sarijaya, found these alternatives too skeptical. His explanation of existence had to accommodate both positive and negative propositions, together with the assumption that both are possibilities (sydd). The later Jaina writers have listed these pos­ sibilities as follows: 1. 2. 3. 4. 5. 6. 7. It is possible that A is B. It is possible that A is ~B . It is possible that A is (B * ~B). It is possible that A is ~(B • ~B), that is, unspeakable (avaktavya).

The rapid progress they made should not be surprising, for they were men of great earnestness and spiritual maturity. The same can be said of many others, like Sàriputta and Moggallâna. In pre-Buddhist India, religious LIFE O F T H E B U D D H A 27 or spiritual pursuits were confined mostly to men, female participation being extremely rare. For this reason those who joined the Order during the early stages were mostly men. However, the Buddha’s teachings injected a spirit of tolerance and critical reflection into Indian life, result­ ing in an erosion of the social, political, and religious conventions of the Brahmanical tradition.

8 In the first place, the principle according to which sense experience begins to take place is “dependence” (paficcasamuppada). The concep­ tion of a “self’ (dtman) that functions as the agent is thereby eliminated. Second, the first reference is to the visual organ, which is part of the physically identifiable personality. , a conscious human being, the notion of a tabula rasa on which experience is said to leave its impressions is also abandoned. Third, even though the object of experience is mentioned after the sense organ, the description gives equal importance to both.

Download PDF sample

Rated 4.80 of 5 – based on 45 votes