Subjects -> RELIGION AND THEOLOGY (Total: 845 journals)
    - BUDDHIST (14 journals)
    - EASTERN ORTHODOX (1 journals)
    - HINDU (6 journals)
    - ISLAMIC (179 journals)
    - JUDAIC (23 journals)
    - PROTESTANT (21 journals)
    - RELIGION AND THEOLOGY (564 journals)
    - ROMAN CATHOLIC (33 journals)

BUDDHIST (14 journals)

Showing 1 - 14 of 14 Journals sorted alphabetically
Buddhist Studies Review     Hybrid Journal   (Followers: 11)
Buddhist-Christian Studies     Full-text available via subscription   (Followers: 6)
Contemporary Buddhism: An Interdisciplinary Journal     Hybrid Journal   (Followers: 11)
Dhammadhara Journal of Buddhist Studies     Open Access  
e-Journal of East and Central Asian Religions     Open Access   (Followers: 4)
Journal of Buddhist Studies     Open Access  
Journal of Buddhist Studies Chulalongkorn University     Open Access  
Journal of Dharma Studies     Hybrid Journal  
Journal of Global Buddhism     Open Access   (Followers: 3)
Journal of Graduate Review Nakhon Sawan Buddhist College     Open Access  
Journal of Graduate Studies Review     Open Access  
Journal of the International Association of Buddhist Studies     Full-text available via subscription   (Followers: 4)
Journal of the Oxford Centre for Buddhist Studies     Full-text available via subscription   (Followers: 1)
Religions of South Asia     Hybrid Journal   (Followers: 10)
Similar Journals
Journal Cover
Journal of Dharma Studies
Number of Followers: 0  
  Hybrid Journal Hybrid journal (It can contain Open Access articles)
ISSN (Print) 2522-0926 - ISSN (Online) 2522-0934
Published by Springer-Verlag Homepage  [2656 journals]
  • An Appreciation of Gerald (Gerry) James Larson
    • PubDate: 2019-10-21
      DOI: 10.1007/s42240-019-00053-y
  • Gerald James Larson: A Scholar’s Scholar, Beginning to End
    • PubDate: 2019-10-21
      DOI: 10.1007/s42240-019-00056-9
  • Correction to: The Hijab as a Metaphor for Otherness and the Creation of
           an Ineffable “Third Space”
    • Abstract: Following the publication of this article [1], it came to my attention that I unintentionally neglected to acknowledge the following sources. The transcript of the interview with the 50-year-old woman and her relatives was previously published in my book [2].
      PubDate: 2019-10-19
      DOI: 10.1007/s42240-019-00044-z
  • Ethan Mills: Three Pillars of Skepticism in Classical India: Nāgārjuna,
           Jayarāśi, and Śrī Harṣa
    • PubDate: 2019-08-31
      DOI: 10.1007/s42240-019-00050-1
  • Bring Back Harmony in Philosophical Discourse: a Confucian Perspective
    • Abstract: As both Chinese philosophy and Indian philosophy have been largely marginalized on the world stage of philosophy in contemporary times, there is a pressing need to bring these voices into the discourse of world philosophy. This essay explores the value of taking into account the Confucian idea of harmony for postcolonial solitary and for a more equitable polycentric global academy. I explicate the concept and the value of harmony as exemplified in Confucian philosophy. I examine reasons of the disappearance of harmony in dominant Western philosophical discourse by comparing various conceptions of harmony in the West. Greek philosophers Heraclitus, Pythagoras, and Plato presented competing conceptions of harmony; whereas Heraclitian processive harmony presupposes opposites, tension and conflict, Pythagorean harmony and Platonic harmony are founded on a pre-determined order. In the contemporary West, from Karl Popper to Martha Nussbaum, harmony has been treated with disdain while it is taken in a Platonic sense. In East Asia, both Confucianism and Daoism take harmony/harmonization as an effective way to accommodate diversity and difference. I will then focus on the Confucian dynamic notion of “harmony with difference” and argue that such a conception is far from naiveté and it has important implications if it is taken seriously in contemporary philosophical discourse.
      PubDate: 2019-08-29
      DOI: 10.1007/s42240-019-00047-w
  • Faith and Reason: an Alternative Gandhian Understanding
    • Abstract: Liberal theory and practice rests upon, and constantly re-affirms, a division between the secular/rational and the religious/faithful aspects of individual life. This paper will explore the philosophical implications of an alternative Gandhian understanding of the role of faith and reason in individual life. The paper will argue that M K Gandhi thought of moral life differently from both the religious traditionalist and the liberal. The distinctiveness of Gandhi’s vision came from the manner in which he could reconcile two very different ways of thinking about the good human life. These could be simply put as the religious insight (which is well articulated in the Aristotelian position) into the good life as an essentially integrated life and the alternative liberal insight that morality was better connected with the idea of universalizability/reciprocity. The first section of this paper entitled “An alternative Gandhian understanding of faith, reason, and the integrity of the good life” philosophically unpacks Gandhi’s arguments about the integrity between faith and reason in reading religious texts with a view to living a good life. The second section is entitled “On religious belief: Gandhi and liberalism”. It brings out the differences between Gandhi and liberals on faith, reason, and the truth of religious belief. Both Gandhi and the liberals agree that religious beliefs should be held with modesty. However, the liberal argument for modesty comes from an avowed skepticism about the truth of religious belief. It is such skepticism that philosophically grounds the liberal division between faith and reason. In this section, there will be an attempt to bring out Gandhi’s reasons for being modest about religious beliefs held with certitude. The paper ends with the thought that though one cannot say which of these positions on faith and reason—Gandhian or liberal—is more coherent, there is some reason for exploring the Gandhian position if only because religious persons can act on Gandhi’s arguments quite consistently with their faith.
      PubDate: 2019-08-24
      DOI: 10.1007/s42240-019-00048-9
  • Popular Religion in Southeast Asia by Robert Winzeler
    • PubDate: 2019-08-23
      DOI: 10.1007/s42240-019-00049-8
  • Gandhi: Philosopher or Pragmatic Politician'
    • PubDate: 2019-08-15
      DOI: 10.1007/s42240-019-00045-y
  • Śivajñāne jīver sevā : Reexamining Swami Vivekananda’s Practical
           Vedānta in the Light of Sri Ramakrishna
    • Abstract: According to the influential German Indologist Paul Hacker, Swami Vivekananda was a “Neo-Hindu” who mistakenly clothed what were essentially Western values in superficially Indian garb in order to promote Indian nationalism. I argue that Vivekananda’s philosophy of “practical Vedānta”—which upholds the ethical ideal of serving all human beings as manifestations of God—has its roots not in Western values but in the teachings of his beloved guru Sri Ramakrishna. Sri Ramakrishna often spoke of his own spiritual experience of “vijñāna,” which revealed to him that everything in the universe was a manifestation of God. Sri Ramakrishna derived from this vijñāna-based worldview a spiritual ethics of service—“śivajñāne jīver sevā” (“serving human beings knowing that they are manifestations of God”)—that directly shaped Vivekananda’s later formulation of practical Vedānta. I conclude the paper by arguing that we should reject the “Neo-Vedāntic” paradigm in favor of a more nuanced and dialectical “cosmopolitan” approach to modern Vedānta.
      PubDate: 2019-08-15
      DOI: 10.1007/s42240-019-00046-x
  • Exchange and Transaction as a Form of Life and Meaning in the Logic of
           Tantric Concepts
    • Abstract: This essay examines conceptual metaphors from Śaiva-Śākta traditions of Hindu tantra. It explores how conceptual metaphors associated with heterodox ritual exchanges between humans and fierce divinities were employed and used to transform other ideas (bodily fluids, sacrificial products, sexualized symbols, celibacy, states of consciousness, ideas about kinship) to express a new kind of kinship or family (kula) that replaced or supplemented orthodox concepts (such as class and caste). It then considers the combination or blending of these conceptual systems with other ideas about concentration and miniaturization (intensifying something to its essence). The resulting conceptual metaphors are then directly related to the way that tantric traditions moved over time to semanticized, abstract, orthodox, and mystical expressions and concepts. There is a diverse body of scholarship that examines and interprets the historical traditions of Hindu tantra. This body of scholarship is seldom considered outside of conversations among area specialists. Some of this is due to the heterodox nature of some tantric practices, especially concepts or rituals that use sex or sexual symbolism. Tantric focus on these heterodox conceptual frameworks conflicts directly with purity-oriented conceptual systems of orthodox Hindu traditions. Through a kind of meta-analysis of some of these conceptual metaphors, this essay seeks to consider a kind of conceptual logic that makes their heterodox content more understandable and accessible to other areas of religious studies and philosophy. The study relies on certain insights drawn from metaphor theory to formulate the concepts (such as exchange metaphors) it examines.
      PubDate: 2019-06-24
      DOI: 10.1007/s42240-019-00042-1
  • Vajranŕtyam : a Phenomenological Look at the Cham or Lama Dance as a
           Meditative Experience
    • Abstract: Across cultures, in most parts of the world, one come across traditions that employ unique and unusual pedagogies as skilful means (termed as upāya in Sanskrit) to powerfully craft and re-craft our lives and in realizing the self. Using creative meaning-making, individuals evoke wholesome ideas and then motivate their personal selves to perform to them. The Vajranŕtyam or Cham is one of the unique expressions that has been employed from immemorial times to holistically convey the phenomenon of the dance form as a skilful spiritual tool. While the authors recognize that other cultures too engage in spiritual dances as skilful means, here they dwell in greater length on Cham dance or the Tibetan Lama dance, which is performed in the traditional Vajrayana or Tantric schools of Buddhism in India, Bhutan, Mongolia, Nepal, and Tibet. With the advent of various contemporary influences, there is an observable change in the attitude towards the traditional, impacting its pure form. Whether it is undesirable or acceptable is a matter of reflection in another place, yet there are some observations that authors choose to share in the last section of this paper. Also, arising from several yet similar cultural influences, the purists voice accusation of dilution and warn that the traditional Cham dance may be slowly dying and morphing into tourist-friendly theatrics that is pleasing to the eye. In this paper, the authors attempt to elucidate its historical and contemporary role and place, to instigate an inquiry that hopefully provides a robust narrative, rich in value, and with a substantive interpretation from which lessons could be culled or harvested.
      Authors look at Vajranŕtyam in a generic wisdom-method space cutting across religious and social-cultural spaces. They also seek possible alignments and connect with science, essentially to study, explore, propagate core beneficiaries of the Dharma dance in terms of a sacred mindful and meditative art form.
      PubDate: 2019-06-10
      DOI: 10.1007/s42240-019-00043-0
  • Shail Mayaram (ed): Philosophy as Saṃvāda and Svarāj: Dialogical
           Meditations on Daya Krishna and Ramchandra Gandhi (New Delhi: Sage, 2014)
    • PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00035-0
  • Purushottama Bilimoria (with Amy Rainer Rayner) (Editor): History of
           Indian Philosophy
    • PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00033-2
  • Sonic Liturgy: Ritual and Music in Hindu Tradition, by Guy Beck
    • PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00037-y
  • Laghu Guru Upanishad, Spiritual Teachings of Sri Sivabala Yogi: Gurprasad
    • PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00036-z
  • The Power of Suggestion: Rasa, Dhvani, and the Ineffable
    • Abstract: There is no denying the difficulty of expressing in words the meanings behind complex emotions. If they cannot be conveyed because they are personal and private, then how are they conveyed when they are neither entirely private nor personal, as in the case of generalized emotions, or the rasa experience' In Ānandavardhana’s Dhvanyāloka, we find a theory of suggestion (dhvani) which can be expanded beyond poetics to account for the evocative nature of emotion outside of all other modes of expression. The result of dhvani in art experiences is the manifestation of aestheticized emotions (rasadhvani). When language serves art, it neither negates nor dispenses with linguistic apprehension. Rather, it delivers more than language can: the ineffable essence of the subject who experiences love, compassion, grief, the comic, and more, including quietude. I argue the question of the sentient subject is conveyed all the better in aesthetic suggestion, precisely because whether or not an artistic construction makes use of linguistic devices, the arts, whether they be theater, dance, or poetry, defies the confines of language. The ineffable subject is made tangible, in ordinary as well as extraordinary ways.
      PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00032-3
  • Quarks of Consciousness and the Representation of the Rose: Philosophy of
           Science Meets the Vaiśeṣika-Vaibhāṣika-Vijñaptimātra Dialectic in
           Vasubandhu’s Viṃśikā
    • Abstract: The representation of a rose varies considerably across philosophical, religious, and scientific schools of thought. While many would suggest that a rose exists objectively, as a physical object in geometric space reducible to fundamental particles such as atoms or quarks, others propose that a rose is an emergent whole that exists meaningfully when experienced subjectively for its sweet fragrance and red hue, its soft petals and thorny stem. Some might even maintain that a rose is “consciousness-only,” having no existence apart from conscious perception. Thus, we find a spectrum of realist to idealist perspectives. Even in Dharma studies, with a common basis in Indian thought, the Vaiśeṣikas, Vaibhāṣikas, and the vijñaptimātra doctrine of the Yogācārin-Vijñānavādins entertain diverging perspectives. On one hand, the Vaiśeṣikas, a school of Vedic philosophy, propounded a theory of reality in the form of indivisible, eternal atoms, a metaphysical approach counter to the doctrine of not-self (anātman) in Buddhism. The Vaibhāṣikas, a school of early Buddhist atomism, on the other hand, denied the existence of a true self or eternal soul (ātman) as substratum for reality but maintained their own theory of atomism. For the Vaibhāṣikas, the flow of consciousness may be segmented into discrete moments, yet unlike many of their Buddhist contemporaries from other schools, they asserted that all cognizable phenomena are truly existent insofar as they consist of physically irreducible atoms. Among their objectors were the Yogācārin-Vijñānavādins who proposed the theory of consciousness-only (vijñaptimātra), rejecting the independent existence of indivisible atoms and discrete moments of time. This paper introduces the dialectic that formed between these schools through Vasubandhu’s fourth century C.E. text Twenty Verses on Consciousness-Only (Viṃśikāvijñaptimātratāsiddhi). While the gulf between the realist and idealist positions may seem, at times, irreconcilable, we integrate findings from the field of physics, particularly quantum mechanics (and several philosophical interpretations thereof) within the realm of modern science as a possible bridge between these otherwise seemingly disparate systems of Dharma.
      PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00030-5
  • Female Buddhist Adepts in the Tibetan Tradition. The Twenty-Four Jo Mo,
           Disciples of Pha Dam Pa Sangs Rgyas
    • Abstract: The Tibetan term jo mo, generally translated as ‘noble Lady,’ ‘female adept,’ or ‘nun’ and documented from the very beginning of Tibetan history, has a mainly religious meaning (and to a lesser degree a social one). Besides various women adepts referred to as jo mo present throughout Tibetan tradition up to the present day, a hagiographic text from the late thirteenth century entitled Jo mo nyis shus rtsa bzhi’i lo rgyus, “The Stories of the Twenty-four Jo mo,” has preserved the short life stories of twenty-four female Tibetan adepts (Tib. jo mo) of the eleventh and twelfth centuries, disciples of the Indian Tantric master Pha dam pa sangs rgyas (d. 1117). The realizations attained along the Path by the jo mo in question were mainly attested to by relics (Tib. ring bsrel) and other miraculous objects or events witnessed at the time of their deaths. The aim of this paper is to analyze the religious identities of the twenty-four jo mo as described in the JMLG, while exploring some of the ways in which the Tibetan Buddhist tradition has negotiated the ambiguous religious status of these female Buddhist adepts.
      PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00038-x
  • The Power of Place: the Transfer of Charismatic Authority to an American
    • Abstract: It has largely been assumed that when an intentional community loses its charismatic leader for one reason or another, the group will most likely disband unless that individual’s charisma has become routinized. The Kashi Ashram in Sebastian, Florida, is a spiritual community that was established, thanks to the vision of their Guru, Ma Jaya Sati Bhagavati. Her students were so devoted to her that her physical death in 2012 could have initiated a crisis in the community. Although bureaucratic offices had been established to carry out some of the necessary functions of the Ashram, no one came close to filling her role as a spiritual teacher. And yet, more than 6 years later, new members are still joining the community and the way they describe Ma’s presence in their lives is little different from how older members that knew Ma in this lifetime talk about her. While I do not disagree that the routinization of charisma is an important step in ensuring the longevity of new religious movements, in this paper, I argue that an individual’s charisma may be transferred to a geographic place such that the Ashram becomes an active agent in the attraction and retention of new members.
      PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00040-3
  • Mata Tirtha: a Sacred Geography
    • Abstract: Tucked away in the foothill of a mountain in the Kathmandu Valley, Mātā Tirtha defies the description of a sacred tirtha. It is neither situated between the confluences of two rivers nor is it dedicated to the God Viṣṇu, as are most of the tirthas in India. And yet, Mātā Tirtha continues to become popular within the valley among citizens of all faiths. What is unique about Mātā Tirtha' This paper sets out to trace its origins by examining its history, folklore, and the myths that surround the sacred site. Positioned as a tirtha, it is dedicated specifically to the mother—the mothers of all men and women whose mothers have passed away. For that reason, Mātā Tirtha stands out as unique. Nothing similar is to be found in India. In terms of geography, Mātā Tirtha has a unique place in the religious landscape of the Kathmandu Valley, while its historic sanctity dates back to the seventeenth century during the reign of King Pratapa Malla. Legend, however, pushes it back to an even earlier existence. Today, visitors of all religious persuasions come to Mātā Tirtha to honor their mothers who have passed away.
      PubDate: 2019-06-01
      DOI: 10.1007/s42240-019-00031-4
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