Download Key Concepts in Eastern Philosophy (Key Concepts Series) by Oliver Leaman PDF

By Oliver Leaman

This necessary survey covers all the major phrases and ideas utilized in japanese philosophy. It in actual fact defines the fundamental philosophical rules associated with the traditions of Persia, the Islamic international, Japan, India, China and Tibet, and discusses the foremost rules of Zoroastrianism, Sufism, Confucianism, Taoism, Hinduism, Shintoism, Buddhism, and past. every one access encompasses a energetic and authoritative serious research of the time period or notion lined.
This publication is a uniquely worthwhile resource for someone drawn to coming to grips with the jap philosophical international.

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Extra info for Key Concepts in Eastern Philosophy (Key Concepts Series)

Example text

There is no need to attack the notion of the self directly, since contemplating the nature of the experiences that presuppose that notion brings out not only how empty they are, but also how empty is the notion that they presuppose. The point is to embody one's suspicion of the reality of phenomena in one's practice, and not disprove a particular concept which can then remain unconnected to our anatta behaviour. One of the interesting features of Buddhist philosophy is the suspicion of philosophy itself, in the sense of the defence of or attack on different theoretical views.

On the other hand, there are varieties of Zoroastrianism that ally it closely with Hinduism, and so make it more sympathetic to various ascetic strategies. There is a consistent ascetic strain in Islamic philosophy. This is often identified initially with the figure of Socrates, and was taken up by many in the Sufi movement. Al-Kindi argued that the proper attitude to sorrow, which is an inevitable part of human life in the world of generation and corruption, is to appreciate that sorrow comes about either from our actions or from those of others.

There are taken to be four kinds of atom — earth, air, fire and water — and they go to make up ordinary things. They operate in space, which is not itself to be analysed in terms of atoms. Living things are also made up of atoms, and the m i n d itself as a physical entity, the manas, is itself atomic. Critics of this view like Shankara point out that there are great p r o b lems in explaining h o w atoms can combine. Their very definition emphasizes their separability, and the atomists stress that what brings about change is a quality of the soul which can only come about through a body, that is, after the combination of atoms has taken place.

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