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This book seeks to explain carefully and sympathetically the Buddhist doctrine of anatta ('not-self'), which denies the existence of any self, soul or enduring essence in human beings. The author relates this doctrine to its cultural and historical context, particularly to its Brahmanical background, and shows how the Theravada Buddhist tradition has constructed a philosophical and psychological account of personal identity and continuity on the apparently impossible basis of the denial of self.
A Study of Svātantrika represents an important contribution to our understanding of Mādhyamika philosophy in India and Tibet. The Mādhyamika is considered to have two subschools, Svātantrika and Prāsaṅgika. The Prāsaṅgika school of Candrakīrti is better known than Svātantrika, in part because the major Svātantrika texts are preserved only in Tibetan translation. The Svātantrikas, however, made important contributions to Buddhist philosophy in their expositions of the nature of reality, the role of reasoning in the process of enlightenment, and in their delineations of the paths to nirvana. The synthesis of Yogācāra and Mādhyamika philosophy by the Svātantrika master Śāntarakṣita represents the final development of Buddhist thought in India. In Tibet, Svātantrika was the first Indian Buddhist school to gain currency, prior to the translation of the works of Candrakīrti into Tibetan. In preparing this Study of Svātantrika, Donald S. Lopez, Jr. consulted the major Indian works of the Svātantrikas, figures central to the development of Buddhist thought in India such as Bhāvaviveka, Jñānagarbha, Śāntarakṣita, and Kamalaśīla, and analyzed a number of Tibetan expositions of Svātantrika. The result is the most extensive examination of this influential school available in the West.
Why you don’t have a self—and why that’s a good thing In Losing Ourselves, Jay Garfield, a leading expert on Buddhist philosophy, offers a brief and radically clear account of an idea that at first might seem frightening but that promises to liberate us and improve our lives, our relationships, and the world. Drawing on Indian and East Asian Buddhism, Daoism, Western philosophy, and cognitive neuroscience, Garfield shows why it is perfectly natural to think you have a self—and why it actually makes no sense at all and is even dangerous. Most importantly, he explains why shedding the illusion that you have a self can make you a better person. Examining a wide range of arguments for and against the existence of the self, Losing Ourselves makes the case that there are not only good philosophical and scientific reasons to deny the reality of the self, but that we can lead healthier social and moral lives if we understand that we are selfless persons. The book describes why the Buddhist idea of no-self is so powerful and why it has immense practical benefits, helping us to abandon egoism, act more morally and ethically, be more spontaneous, perform more expertly, and navigate ordinary life more skillfully. Getting over the self-illusion also means escaping the isolation of self-identity and becoming a person who participates with others in the shared enterprise of life. The result is a transformative book about why we have nothing to lose—and everything to gain—by losing our selves.
For a generation and more, the contribution of Christian theology to interreligious understanding has been a subject of debate. Some think of theological perspectives are of themselves inherently too narrow to support interreligious learning, and argue for an approach that is neutral or, on a more popular level, grounded simply open-minded direct experience. In response, comparative theology argues that theology, as faith seeking understanding, offers a vital perspective and a way of advancing interreligious dialogue, aided rather than hindered by commitments; theological perspectives can both complement and step beyond the study of religions by methods detached and merely neutral. Thus comparative theology has been successful in persuading many that interreligious learning from one faith perspective to another is both possible and worthwhile, and so the work of comparative theology has become more recognized and established globally. With this success there has come to the fore new challenges regarding method: How does one do comparative theological work in a way that is theologically grounded, genuinely open to learning from the other, sophisticated in pursuing comparisons, and fruitful on both the academic and practical levels? How To Do Comparative Theology therefore contributes to the maturation of method in the field of comparative theological studies, learning across religious borders, by bringing together essays drawing on different Christian traditions of learning, Judaism and Islam, Hinduism and Buddhism, the wisdom of senior scholars, and also insights from a younger generation of scholars who have studied theology and religion in new ways, and are more attuned to the language of the “spiritual but not religious.” The essays in this volume show great diversity in method, and also—over and again and from many angles—coherence in intent, a commitment to one learning from the other, and a confidence that one’s home tradition benefits from fair and unhampered learning from other and very different spiritual and religious traditions. It therefore shows the diversity and coherence of comparative theology as an emerging discipline today.
We are said to be suffering a narcissism epidemic when the need for collective action seems more pressing than ever. The traits of Selfishness and selflessness address the ‘proper’ and ‘improper’ relationship between one’s self and others. The work they do during periods of social instability and cultural change is probed in this original, interdisciplinary collection. Contributions range from an examination of how these concepts animated the eighteenth-century anti-slavery campaigners to a dissection of the way middle-class mothers’ experiences illustrate gendered struggles over how much and to whom one is morally obliged to give.
NATIONAL BESTSELLER • An extraordinary investigation of a critical moment in the evolution of religious thought—from the New York Times bestselling author of A History of God and The Spiral Staircase “A splendid book.... Lucid, highly readable.... Relevant to a world still embroiled in military conflict and sectarian hatreds.” —The New York Times In the ninth century BCE, events in four regions of the civilized world led to the rise of religious traditions that have endured to the present day—development of Confucianism and Daoism in China, Hinduism and Buddhism in India, monotheism in Israel, and philosophical rationalism in Greece. Armstrong, one of our most prominent religious scholars, examines how these traditions began in response to the violence of their time. Studying figures as diverse as the Buddha and Socrates, Confucius and Jeremiah, Armstrong reveals how these still enduring philosophies can help address our contemporary problems.
Now in a new edition!--the classic presentation of the theory of computable functions in the context of the foundations of mathematics. Part I motivates the study of computability with discussions and readings about the crisis in the foundations of mathematics in the early 20th century while presenting the basic ideas of whole number, function, proof, and real number. Part II starts with readings from Turing and Post leading to the formal theory of recursive functions. Part III presents sufficient formal logic to give a full development of Gödel's incompleteness theorems. Part IV considers the significance of the technical work with a discussion of Church's Thesis and readings on the foundations of mathematics. This new edition contains the timeline "Computability and Undecidability" as well as the essay "On mathematics".
Do we know a truth – the secret of our lives? It is our mercurial mind that ties us to everything that we do or imagine to do. You try to control the mind and its deputies, the indriyas (sensory organs), and you attain success at any stage in this short life. A success, let us not measure in terms of a materialistic gain only. Bhagavad Gita was originally scripted in Sanskrit – the language you and I may not know – and it is a reservoir of divine truths. Is a language really a barrier for us? No. Let us imagine ourselves to be on the vast shore of an ocean eagerly and hungrily picking up pebbles of knowledge to unravel the mystery of this life – particularly of our life in human form – through this Gita, the song of the unknown Creator of this beautiful world.