Companion Encyclopedia of Asian Philosophy (Routledge Companion Encyclopaedias)
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The Companion Encyclopedia of Asian Philosophy is a unique one-volume reference work which makes a broad range of richly varied philosophical, ethical and theological traditions accessible to a wide audience.
The Companion is divided into six sections covering the main traditions within Asian thought: Persian; Indian; Buddhist; Chinese; Japanese; and Islamic philosophy. Each section contains a collection of chapters which provide comprehensive coverage of the origins of the tradition, its approaches to, for example, logic and languages, and to questions of morals and society. The chapters also contain useful histories of the lives of the key influential thinkers, as well as a thorough analysis of the current trends.
perception to be true. So, the thesis is one which needs no inferential argument. When this is the case, the fourth condition for a good reason is not satisfied, and the resultant fallacy is called futile (that is, ‘not allowed’). This fallacy properly belongs to the nature of the thesis to be justified and not to the reason justifying it. Similarly, the fallacy of the counterbalanced reason (satpratipakṣa), which is illustrated by the following pair of arguments, is not a fallacy of the reason;
the Absolute. Then by his rational exposition he showed how the Hindu view of religion could stand the severest scrutiny of reason and exist in perfect amity with the findings of science. Above all he laid special emphasis on the fact that the broad and liberal message of Vedānta contained the science of all religions, which might enable the world to realize the essential unity of all religions and stand united on the magnificent pedestal of universal religion. Vivekananda’s definition of
and systematized religious meaning, in order to defend it against attacks from alien systems of thought. The sources of a coherent Zoroastrian philosophy and systematic theology are principally those which were committed to writing by priests in Fars in south-west Iran in the ninth and tenth centuries AD in apologetic and exegetical works. This literature in Pahlavi presents to the modern translator problems of a kind hardly encountered by students of western philosophy, and indeed more
attributed the first theory of ‘sudden enlightenment’ based on his having ‘seen into the Buddha-nature’. Later Chan (Zen) would do the same. This Chan-inspired reading of Daosheng has to be qualified, however, for there are actually some important differences: 1 Unlike Chan, Daosheng never said that there is a full-grown Buddha-nature. Buddha-nature is only the seed, the beginning, of an eventual perfection of wisdom. 2 It follows then that his ‘sudden enlightenment’ was predicated upon
battlefield of evolution, China must change, fight against the old Confucianism, and adapt the new Western science and democracy. Science and democracy Why must China adopt Western science and democracy? The reason was, according to Chen, that science and democracy were two primary forces of social progress in the West. Because of them, people in the West were free and independent; Western civilization was very dynamic and progressive. Chen believed that China should follow the same path to rid