Watts's Zen concepts.
Zen (禅) Philosophy
Like his other books, they were noteworthy for their literateness, wit and lucidity. In recent years Mr. Watts helped run encounter programs, especially those promoted by the Esalen Institute in California. He also lectured, having just completed a European tour; and, of course, he maintained his literary output, mostly in the form of articles.
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Indian philosophy - Wikipedia
Options 1 filter applied. Export this page: Choose a format.. Off-campus access. Using PhilPapers from home? Create an account to enable off-campus access through your institution's proxy server. Be alerted of all new items appearing on this page. Editorial team. Add an entry to this list:. It was first published by Kalyani Devi Mallik in and has been discussed in various secondary sources.
Western philosophy is racist
This article presents new manuscript evidence for a shorter recension of the Amaraughaprabodha than the one published by Mallik. Comparing the differences between the short and long recensions reveals that the structure of Indian Philosophy in Asian Philosophy. However, in his inference for the unreality of unconditioned things, The paper concludes that these attempts show his flexibility in terms of what is taken as conventionally real.
In particular, his refutation of the theories about the accumulation of atoms in stanza 12 if often regarded as compelling or even conclusive. But if this is the case, then the transition from stanza 12 to 13 would seem very odd, because in stanza 13 Vasubandhu bothers himself with yet another version of atomic accumulation.
In this paper, I give an interpretation of stanzas If my argument holds, then we must conclude that the refutation of the accumulation of atoms in the Twenty Stanzas may not be successful.
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Another great benefit of the conference was having specialists from so many traditions in conversation with each other; I appreciated Chiara's invitation of a scholar of ancient Greek thought, as well as two scholars from the Netherlands who work in the history of Western philosophy. All these sources of knowledge created an amazing dialogue on the central questions of the conference. From this extraordinary experience, we get the opportunity to learn from one another, have that learning imbue our own teaching and our scholarship with new inspiration and perspectives, and renew or provoke reflective communication among the philosophical community involved in cross-cultural encounter.
It is hoped that more events such as this one, entertaining new and topical themes, will occur. Many sincere thanks to Toshiba for the generous support of this symposium. Thank you very much for inviting me to this seminar. I appreciate it very much that thanks to such people as Chiara Robbiano, Paul Ziche and Johannes van Ophuijsen, Japanese philosophy is making contact with philosophy and not merely area studies departments in such prestigious universities as Utrecht. I have nothing to add to your account.
But I would like you to know that from my own unusual perspective on philosophy, it was especially useful to be forced out of my assumption- bubble. Of course, it was and is easy read about Indian and Japanese philosophy. That is why reading even if one does decide to read outside one's comfort zone is no substitute for a conference of the kind that you created.
Richard Seaford , professor emeritus of classics and ancient history, University of Exeter, U. As a researcher in Japanese philosophy, there are very few opportunities to showcase the Japanese contribution to global discourse in a broader philosophical context. I hope that the events that have taken place so far can be fostered longer- term in order to further promote dialogue between world traditions in this manner.
I found the unique format of the workshop, with its focus on dialogue, to be particularly valuable. The feedback from participants and students was resoundingly positive. It was an honor to participate in this discussion and I look forward to taking part in more events like this in the future. The opportunity to discuss core philosophical concepts such as reason and rationality with philosophers deeply interested in cross-cultural approaches proved invaluable. Philosophical conversations with specialists in Japanese, Chinese, Analytical, and Indian philosophy were enriching not only in deepening my understanding of the approaches and commitments of other philosophical traditions but for developing my own research interests.
The value of future encounters between philosophers who are deeply committed to cross-cultural philosophy, such as that provided by the Toshiba conference, cannot be overstated in my view. Shalini Sinha , University of Reading, U. Classical and Contemporary Indian philosophy. Bringing together philosophers form the Japanese, Indian, and Greek philosophical traditions, this workshop explored the ways and methods to engage in constructive dialogue across cultural boundaries and to guide the philosophical discourse into a new era.
Philosophers from the Japanese traditions have not only contributed to the global philosophical discourse for the last years, some of them have also provided a blueprint of how this dialogue and cooperation can be successful.
Global problems require global discourses and the participation of Japanese philosophers. This workshop together with the workshop in constitutes a milestone in this process.
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They listened and took notes of what the other had to say and even though they couldn't reply straight away, later on they would come back to points made earlier. I really liked that. However, I also thought it was interesting how at the end there was kind of a more animated discussion going on between Western and Eastern philosophers.