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Fb2 A History of Buddhist Philosophy: Continuities and Discontinuities ePub

by David J. Kalupahana

Category: Philosophy
Subcategory: Political books
Author: David J. Kalupahana
ISBN: 0824813847
ISBN13: 978-0824813840
Language: English
Publisher: Univ of Hawaii Pr (March 1, 1992)
Pages: 336
Fb2 eBook: 1201 kb
ePub eBook: 1981 kb
Digital formats: mobi rtf docx lit

David Kalupahana's History of Buddhist Phiosophy has taken on new and deepening perspectives for me over the past six years since I first purchased the book.

David Kalupahana's History of Buddhist Phiosophy has taken on new and deepening perspectives for me over the past six years since I first purchased the book. Included is a fascinating appendix on the role that the Lankavatara Sutta may have played in early efforts to establish a Mahayana school in Sri Lanka.

Library of Congress tion Data Kalupahana, David . 1 9 3 3 A history o f Buddhist philosophy : continuities and discontinuities, David J. Kalupahana. p. cm. Includes bibliographical references and index

Library of Congress tion Data Kalupahana, David . Includes bibliographical references and index. ISBN 0 - 8 2 4 8 - 1 3 8 4 - 7 (cloth : acid-free paper) ISBN 0 - 8 2 4 8 - 1 4 0 2 - 9 (pbk. : acid-free paper) 1. Buddhism- Doctrines- History. 2. Philosophy, Buddhist- History.

David J. Kalupahana's Buddhist Philosophy: A Histor. Goodreads helps you keep track of books you want to read. Start by marking A History of Buddhist Philosophy: Continuities and Discontinuities as Want to Read: Want to Read savin. ant to Read.

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David J. Kalupahana (1936–2014) was a Buddhist scholar from Sri Lanka. A History Of Buddhist Philosophy: Continuities And Discontinuities. A Path Of Righteousness: Dhammapada. Buddhist Philosophy: A Historical Analysis

David J. He was a student of the late . Jayatilleke, who was a student of Wittgenstein. Buddhist Philosophy: A Historical Analysis. Honolulu: The University Press of Hawaii, 1976. Buddhist Thought And Ritual. Causality: The Central Philosophy Of Buddhism. Ethics In Early Buddhism. The Buddha And The Concept Of Peace.

BUDDHIST PHILOSOPHY Continuities and Discontinuities DAVID J. KALUPAHANA A HISTORY OF BUDDHIST PHILOSOPHY Continuities and Discontinuities David J. Kalupahana MOTILAL BANARSIDASS.

Philosophy of Computing and Information. Similar books and articles. Caste and Buddhist Philosophy: Continuity of Some Buddhist Arguments Against the Realist Interpretation of Social Denominations. Philosophy of Mathematics. Philosophy of Physical Science. Philosophy of Social Science. Vincent Eltschinger - 2012 - Motilal Banarsidass Publishers. Nalanda and Buddhism.

oceedings{Kalupahana1992AHO, title {A History of Buddhist Philosophy: Continuities and Discontinuities}, author {David J. Kalupahana}, year {1992} }. David J. The present work has, since its original publication in 1976, offered an unequaled introduction to the philosophical principles and historical development of Buddhism.

Continuities and Discontinuities. University of H awaii Press, Honolulu. A history ofBuddhist philosophy : continuities and. discontinuities I David]. University of Hawaii Press books are printed on acid-fcee paper and meet the guidelines for permanence . d durability of the Council on Library Resources. Designed by Paula Newcomb.

Comments to eBook A History of Buddhist Philosophy: Continuities and Discontinuities
Usaxma
As someone who does have an academic background in Buddhist studies, I want to warn people looking for a good introduction to Buddhist thought that this is not it. The book starts off by setting up its view of "what the Buddha taught" and then proceeds with the highly normative project of sorting later developments into those that are "true to the Buddha's thought" and those that aren't. My own work has been mostly on East Asian Buddhism, so when I read the chapters on early Buddhism, I was left with an uneasy feeling that his analysis was off-base but I didn't have the background to refute. Nevertheless, the uncritical use of Western philosophical terms to analyze the thought of the historical Buddha (not to mention the uncritical acceptance of the idea that the Pali scriptures record the words of the Buddha) is grounds for unease and suspicion by any standard. When I got to the later chapter dealing with the Mahayana and East Asia, I found some confirmation of my suspicion. Although he obviously has great expertise in the Pali tradition, he equally obviously overreaches in his attempt to discuss some parts of the later tradition. For instance, the chapter on the Lankavatara is based entirely on a single work (Suzuki's) and the those on Chan and Tantra have many factual errors and interpretations that mangle the material to fit his argument. There were so many problems with the sections that I did have the background to appraise that I would not want to rely on the accuracy of the first part at all. In all, this book is a prime example of the necessity of reading critically.
For those who want a good introduction to what early Buddhist thinkers meant in their own terms I would recommend Paul Williams' Buddhist Thought. It's clearer and more sound. Since it summarizes the most recent research in this area, but aims to be an undergrad text, it is both informative for the Buddhist scholar and accessible to a newcomer. Rupert Gethin's Foundations of Buddhism is also excellent for those interested in something more Pali Canon oriented.
Ustamya
good condition/ thank you /book is very clean/ i am glad i ordered this product/ i would recommend this product to
Goldcrusher
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No need spend much more time for your required
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Low_Skill_But_Happy_Deagle
If I had to pick 10 works on the teachings of the Buddha, this would certainly be towards the top of the list. Prof. Kalupahana took a brave step forward in articulating the various modern schools continuities and discontinuities from the teachings of the Buddha as recorded in the Suttas. While Buddhism is often defined as non-dogmatic, this should not be misconstrued to mean that any teaching can be called the "teaching of the Buddha" from time immemorial. The Buddha taught us to compare our experiences against the Dhamma; the Dhamma being the litmus test as to whether or not we are traveling the "path". I know it is difficult, maybe the most difficult thing we'll ever have to do, in setting aside our own feelings and dispositions in order to stop the becoming. This book, if studied diligently and not just read, will help one along the way. I can't recommend it highly enough.
WOGY
My purpose in reading this book was to harmonize my somewhat limited knowledge of Western philosophy with my somewhat limited knowledge of Buddhist philosophy. I must say that I gained tremendously in my knowledge of both areas. However, the path was arduous, and Kalupahana was a difficult companion.
Kalupahana's goal was somewhat different than my own, and I'll judge him on that goal first. Kalupahana seeks to analyze the "original" teachings of Gotama, sort through later thinkers, and pronounce them as being in the true spirit of Gotama's teachings or not. This task, I fear, is impossible - the records are too unreliable. Kaluhahana does come up with some fascinating and scholarly work. I don't have the expertise to judge; however, I am not convinced that Gotama was not a complete nihilist, or very close to one. Later thinkers introducing "absolutism" into his system would not be perverters of his philosophy, but rather saviors. It seems to me that Nagarjuna was the first true clear advocate of the middle path, and Kalupahana (and some other authors I have read) wants to imbue Gotama with Nagarjuna's insights.
The book contains fascinating insights into concepts of logic, perception, and language. Sometimes that discussion does not reach a satisfactory conclusion: for example, Kalupahana provides some tantilizing ideas about adopting non-binary logic systems, but doesn't really explain how such a system works in practice. He also spends some time condemning the sectarian rift between the Mahayana and Theraveda schools, but doesn't (to my mind) harmonize them or fully acknowledge that they are, in fact, different.
The writing is dense, and hard to follow. Part of this is the subject matter; however, some is Kalupahana's unclarity. I have had an easier time reading detailed descriptions of Kant, which is much more dense material than tackled here. Although Western concepts are sprinkled about, they are not integrated. For example, if I were to answer the question of whether the Buddha was, in Kalupahana's opinion, a nominalist or a realist, I would have to give a koan-like response.
A thought-provoking, rich book, but a lot of work.
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