Download Classic Asian Philosophy: A Guide to the Essential Texts by Joel J. Kupperman PDF

By Joel J. Kupperman

Lately, Asian philosophies have captured expanding cognizance within the West, atmosphere off a large quantity of latest translations of vintage Asian philosophical texts just like the Analects and the Tao te Ching. but those texts are frequently inaccessible to Western readers due to subtleties of the strategies and different problems inherent in analyzing throughout cultures.
vintage Asian Philosophy is designed to offer somebody new to Asian philosophy a transparent experience of its so much foundational and extensively to be had texts, starting from the Upanishads and the Bhagavad Gita via Confucius to Zen. It offers philosophies which are on the roots of the cultures of India, China, Korea, and Japan, in addition to different international locations of south and east Asia. each one bankruptcy brings a vintage textual content to lifestyles, conveying the energy and attraction of the paintings, whereas whilst explaining its philosophical roots and the explanations for the positions it takes. the single publication of its variety, vintage Asian Philosophy is an hugely available consultant to philosophy and tradition, in addition to a advisor to extra studying.

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Extra resources for Classic Asian Philosophy: A Guide to the Essential Texts

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In the literature of Christianity there is a basic distinction between eros and agape. Agape is positive fellow feeling for other human beings and can be thought of as having the warmth of friendship or of good community relations. This, however, may be too simple on both counts. It is true that erotic love typically involves desires, not only for the well-being of the beloved but also for a close relationship. Can there be desireless eros? This might seem like a contradiction in terms, and it is true that Buddha stipulated that people who were serious about losing all of their desires should give up sexual relations (and family life) and become nuns or monks.

The low-intensity universal love that remains available to the serious Buddhist, it might be argued, is easier (and in the long run more satisfying) to live with. Finally, it might be objected that the ideal of Buddhist altruism, in its rejection of selfishness and its denial that particular ties should have any special power over us, simply goes against human nature. One reply might be that the human nature that we are born with is only a rough beginning, one that is liable to difficulties and contradictions.

What we are is what we have thought or are thinking. There is nothing more to us than that. There is no unchanging atman that is us, such that our thoughts provide a mere surrounding of our true nature. But even someone who never had read the Upanishads might find something disturbing in the literal meaning of the Twin Verses. There is a common tendency, especially when what we are thinking seems unworthy or embarrassing, to find reassurance in the notion of a “real me” that is better than the current contents of the mind.

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