By Eliot Deutsch, Ron Bontekoe
This impressive quantity deals scholars, academics and common readers a whole introductory survey of the main non-western philosophical traditions.
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Additional resources for A Companion to World Philosophies
By implication, Chinese philosophy as manifested in Chan thinking was indebted to imported Indian concepts as well as to indigenous Daoist and Confucian ideas. The Buddhist transformation of the Chinese mind provides a necessary background for understanding the revival of Confucianism in the eleventh century. Without the challenge of Sinicized Buddhism, and the Chan phenomenon in particular, it is difficult to imagine what shape the Confucian revival could have taken indeed, difficult to imagine that there could have been a Confucian revival at all.
However, as a center of relationships, I am forever interconnected with an ever-expanding network of human-relatedness. My "learning for the sake of the self" is a personal task, but it is tantamount to the realization of communal well-being rather than a quest for private self-interest. " Indeed, humanity, in the Confucian context, is understood as co-humanity. Although this by no means suggests that the dignity of a person is reducible to its sociality (nor does it imply that human worth is externally determined), it emphasizes communication, dialogue, and conversation as proper ways of learning to be human.
The Vedic literature already bears evidence to much skeptical self-criticism. " This sort of skepticism seems to have had some influence on Buddhism. Among pre-Buddhistic philosophies, one text, Sutrakrtanga*, mentions 363 schools of which 180 were kriyavadins* (believing in the efficacy of action), 84 were akriyavadins* (rejecting the efficacy of action), 67 were ajñanikas* (skeptics, claiming < previous page page_25 next page > < previous page page_26 next page > Page 26 not to know), and 32 were vainayikas (believing in salvation through good conduct).
A Companion to World Philosophies by Eliot Deutsch, Ron Bontekoe