By Stephen J. Laumakis
During this basically written undergraduate textbook, Stephen Laumakis explains the beginning and improvement of Buddhist rules and ideas, targeting the philosophical rules and arguments provided and defended through chosen thinkers and sutras from a variety of traditions. He begins with a cartoon of the Buddha and the Dharma, and highlights the origins of Buddhism in India. He then considers particular info of the Dharma with precise consciousness to Buddhist metaphysics and epistemology, and examines the advance of Buddhism in China, Japan, and Tibet, concluding with the tips of the Dalai Lama and Thich Nhat Hanh. In every one bankruptcy he comprises factors of keywords and teachings, excerpts from basic resource fabrics, and displays of the arguments for every place. His ebook may be a useful consultant for all who're attracted to this wealthy and colourful philosophy.
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Additional info for An Introduction to Buddhist Philosophy (Cambridge Introductions to Philosophy)
The solution to this misidentification, and ultimately to release or moksa, is the development of discriminating insight or knowledge that is achieved through the disciplined meditation of yoga. It is the practice of yoga meditation that enables the true self to overcome its ignorance and liberate itself from its bondage and attachment to the material and physical. The third (and fourth) classical Indian system is called Mimamsa, which means exegesis. Without getting too detailed, it should be noted that this system is traditionally divided into an early (Purva Mimamsa) and later (Uttara Mimamsa or Vedanta) version.
The Vedas contain virtually every element and theme of the pre-Vedic vision of the Dasyus as well as the wisdom of their own seers and hearers: hymns for deities, rules for fire sacrifices, music, poetry, magic rituals, and ideas about rta, kamma, samsara, and the afterlife. The Upanishads, on the other hand, continue to develop these themes in a more strictly ‘‘philosophical’’ way. In fact, it is this philosophical working out of the same themes and their logical implications as the post-Vedic vision that provides the immediate historical, cultural, and intellectual context within which the life and 3 For an interesting and persuasive analysis of this distinction see Fitzgerald (2000).
Similarly, few would deny that animal offspring often look very much like their parents. The same is also true for human beings, especially in cases where a child is the ‘‘spitting image’’ of a deceased parent or grandparent or other relative. How can such likenesses be rationally explained? One ancient Indian account, that I am ascribing to the Dasyus or the preVedic ‘‘vision,’’ is to claim that the similarities and patterns or cycles that we experience in our interactions with nature and other human beings are best explained by appealing to the idea of rebirth: that it is literally the exact same individual who has been born, lived, died, and then been reborn all over again.
An Introduction to Buddhist Philosophy (Cambridge Introductions to Philosophy) by Stephen J. Laumakis