This book examines, above all, the relationship between reason and Vedic revelation, and the philosophical responses to the idea of the Veda. It deals with such topics as dharma, karma and rebirth, the role of man in the universe, the motivation and justification of human actions, the relationship between ritual norms and universal ethics, and reflections on the goals and sources of human knowledge. Halbfass presents previously unknown materials concerning the history of sectarian movements, including the notorious “Thags” (thaka), and relations between Indian and Iranian thought. The approach is partly philosophical and partly historical and philological; to a certain extent, it is also comparative. The author explores indigenous Indian reflections on the sources, the structure and the meaning of the Hindu tradition, and traditional philosophical responses to social and historical realities. He does not deal with social and historical realities per se; rather, basing his work on the premise that to understand these realities the reflections and constructions of traditional Indian theorists are no less significant than the observations and paradigms of modern Western historians and social scientists, he explores the self-understanding of such leading thinkers as Sankara, Kumarila, Bhartrhari and Udayana.

This thesis is a reflection on the meaning of relationships. It argues that the sense of relationship differs from the sense of identity and that the decisive difference is expressed by loveableness. The evidence for this argument is gathered through studies in how the Eucharist12 signifies. Through these studies it emerges that not only the eucharist but other traditional expressions of meaning are also formed by the sense of loveableness. The steps in the argument are developed through an introduction, four chapters and a conclusion. The Introduction exposes the root concern for this thesis, the need to describe how relationship signifies

This book offers an original phenomenological description of mindfulness and related phenomena, such as concentration (samādhi) and the practice of insight (vipassanā). It demonstrates that phenomenological method has the power to reanimate ancient Buddhist texts, giving new life to the phenomena at which those texts point. Beginning with descriptions of how mindfulness is encountered in everyday, pre-philosophical life, the book moves on to an analysis of how the Pali Nikāyas of Theravada Buddhism define mindfulness and the practice of cultivating it. It then offers a critique of the contemporary attempts to explain mindfulness as a kind of attention. The author argues that mindfulness is not attention, nor can it be understood as a mere modification of the attentive process. Rather, becoming mindful involves a radical shift in perspective. According to the author’s account, being mindful is the feeling of being tuned-in to the open horizon, which is contrasted with Edmund Husserl’s transcendental horizon. The book also elucidates the difference between the practice of cultivating mindfulness with the practice of the phenomenological epoché, which reveals new possibilities for the practice of phenomenology itself. Phenomenological Reflections on Mindfulness in the Buddhist Tradition will appeal to scholars and advanced students interested in phenomenology, Buddhist philosophy, and comparative philosophy.

Drawing on his own experience, and on Buddhist teachings, Western philosophy, psychology and literature, Ratnaguna provides a practical guide to reflection in its many forms. This is a book about reflection as a spiritual practice, about its importance, and about "e;what we think and how we think about it."e;

Josef Pieper's Tradition: Concept and Claim analyzes tradition as an idea and as a living reality in the lives and languages of ordinary people. In the modern world of constant, unrelenting change, tradition, says Pieper, is that which must be preserved unchanged. Drawing on thinkers from Plato to Pascal, Pieper describes the key elements and figures in the act of tradition and what is distinctive about it. Pieper argues that the handing down of tradition is not the same as discussing or teaching, despite its similarities to those activities. It means accepting something as true and valid with the intent of handing it down again, unmixed with alien intrusions and yet kept alive for each new generation via imaginative reformulations. In the beginning, there is sacred tradition, founded on a revelation of God to man, yet secular tradition is important too. Tradition offers liberation from the prison of the present." Understanding what tradition really means makes one free and independent in the face of conservatisms," notes Pieper. At the same time, it links us to the past and is essential for a meaningful future. Book jacket.

The overwhelming majority of people in the world--85%--are religious, and more religions are now practiced in the United States than in any other country. Religion plays a critical role in international politics, in the global economy, and in a wide variety of social and cultural interactions on the domestic front. Even though religion is such an integral part of today's world, many Americans have difficulty discussing it publicly. They are often unfamiliar with any religion but their own, finding other religions mysterious or even threatening. This text chronicles my spiritual academic journey, paralleling it with that of Ralph Waldo Emerson, from New Age believer to Christian Minister, to Omnist Transcendentalist. It begs reflection on religion, tradition, and worldview. If you are open to questioning your worldview, reevaluating your concept of truth, and transcending tradition, this text will facilitate your journey.