The encounter between Japan and the West posed a question as to whether there can be any mutual understanding between such seemingly different civilizations. Japanese intellectuals came to Europe to study Western thinking and found that the prevalent positivism and pragmatism were inadequate, and turned to phenomenology as a way of dealing with awareness, unavailable in other Western philosophical trends. Japanese opened a "dialogue" with such thinkers as Edmund Husserl and Martin Heidegger; this text is an explication of this "dialogue"..From Zen to Phenomenology opens the essential dimensions of transcendental phenomenology and the way of Zen in order to disclose the conjunction between these two "schools" of awareness. The research offered in the text traces the origins of Zen to the Buddhist Nagarjuna, presenting his arguments that all explanatory claims of awareness are "empty". In Zen, the phenomenon of emptiness is a "place holder" depicted as basho where anything can appear without obstructions. The task, in the text, is to show how such a "place" can be reached by excluding claims by some Japanese and Western scholars as to the "aims" of Zen. The introduction of "aims" is equally an obstruction and must be avoided, just as an attachment to a specific Zen "school" is to be discarded.Phenomenological analyses of time awareness show the presence of a domain which is composed of flux and permanence such that both aspects are given as empty "place holders" for any possible reality of any culture. The awareness of these aspects is neither one nor the other, and hence can appear through both as "primal" symbols fluctuating one through the other. If we say that everything changes, we encounter the permanence of this claim, and if we say that everything is permanent, we encounter an effort to maintain such permanence - both disclosing a "movement" between them, comprising a "place" for any understanding of a world explicated in any culture. This is the domain where Zen and transcendental phenomenology find their "groundless ground". (Nova)

A richly complex study of the Yogacara tradition of Buddhism, divided into five parts: the first on Buddhism and phenomenology, the second on the four basic models of Indian Buddhist thought, the third on karma, meditation and epistemology, the fourth on the Trimsika and its translations, and finally the fifth on the Ch'eng Wei-shih Lun and Yogacara in China.

Carl Olson is Professor of Religious Studies at Allegheny College in Pennsylvania. His previous books include The Indian Renouncer and Postmodern Poison: A Cross-Cultural Encounter and The Theology and Philosophy of Eliade: A Search for the Centre.

This pioneering guide to zazen—Zen-style seated meditation—provides practical instructions on how to begin or elevate your practice and progress along the Zen path Zen Training is a comprehensive handbook for zazen, seated meditation practice, and an authoritative presentation of the Zen path. The book marked a turning point in Zen literature in its critical reevaluation of the enlightenment experience, which the author believes has often been emphasized at the expense of other important aspects of Zen training. In addition, Zen Training goes beyond the first flashes of enlightenment to explore how one lives as well as trains in Zen. The author also draws many significant parallels between Zen and Western philosophy and psychology, comparing traditional Zen concepts with the theories of being and cognition of such thinkers as Heidegger and Husserl.

This book approaches the topic of intercultural understanding in philosophy from a phenomenological perspective. It provides a bridge between Western and Eastern philosophy through in-depth discussion of concepts and doctrines of phenomenology and ancient and contemporary Chinese philosophy. Phenomenological readings of Daoist and Buddhist philosophies are provided: the reader will find a study of theoretical and methodological issues and innovative readings of traditional Chinese and Indian philosophies from the phenomenological perspective. The author uses a descriptive rigor to avoid cultural prejudices and provides a non-Eurocentric conception and practice of philosophy. Through this East-West comparative study, a compelling criticism of a Eurocentric conception of philosophy emerges. New concepts and methods in intercultural philosophy are proposed through these chapters. Researchers, teachers, post-graduates and students of philosophy will all find this work intriguing, and those with an interest in non-Western philosophy or phenomenology will find it particularly engaging.

'Once-Born, Twice-Born Zen' is a fresh treatment of the two major Zen schools of Japan. Its biographical and comparative approach is both original and very readable. The use of William James' typology, along with other phenomenological categories, provides the reader with helpful handles for distinguishing the schools, as well as similar tendencies in other religious traditions. The book should make an excellent text for introductory and middle-level courses in which one is trying to get students to develop categories for understanding religious experience and behavior. Readers will see something of themselves in the range of biographical examples given, and will detect their own tendencies through the use of this method. -- Bardwell Smith

This sustained and distinctively Buddhist challenge to the ontology of Jean-Paul Sartre's Being and Nothingness resolves the incoherence implicit in the Sartrean conception of nothingness by opening to a Buddhist vision of emptiness. Rooted in the insights of Madhyamika dialectic and an articulated meditative (zen) phenomenology, Nothingness and Emptiness uncovers and examines the assumptions that sustain Sartre's early phenomenological ontology and questions his theoretical elaboration of consciousness as "nothingness." Laycock demonstrates that, in addition to a "relative" nothingness (the for-itself) defined against the positivity and plenitude of the in-itself, Sartre's ontology requires, but also repudiates, a conception of "absolute" nothingness (the Buddhist "emptiness"), and is thus, as it stands, logically unstable, perhaps incoherent. The author is not simply critical; he reveals the junctures at which Sartrean ontology appeals for a Buddhist conception of emptiness and offers the needed supplement.

Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers such as Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. Challenging the dualistic paradigm of existing philosophical traditions, Merleau-Ponty proposes a philosophy in which the traditional opposites are encountered through mutual penetration. Likewise, a Buddhist worldview is articulated in the theory of dependent co-arising, or the middle path, which comprehends the world and beings in the third space, where the subject and the object, or eternalism and annihilation, exist independent of one another. The thirteen essays in this volume explore this third space in their discussions of Merleau-Ponty's concepts of the intentional arc, the flesh of the world, and the chiasm of visibility in connection with the Buddhist doctrine of no-self and the five aggregates, the Tiantai Buddhist concept of threefold truth, Zen Buddhist huatou meditation, the invocation of the Amida Buddha in True Pure Land Buddhism, and Nishida's concept of basho.

Max van Manen offers an extensive exploration of phenomenological traditions and methods for the human sciences. It is his first comprehensive statement of phenomenological thought and research in over a decade. Phenomenology of practice refers to the meaning and practice of phenomenology in professional contexts such as psychology, education, and health care, as well as to the practice of phenomenological methods in contexts of everyday living. Van Manen presents a detailed description of key phenomenological ideas as they have evolved over the past century; he then thoughtfully works through the methodological issues of phenomenological reflection, empirical methods, and writing that a phenomenology of practice offers to the researcher. Van Manen’s comprehensive work will be of great interest to all concerned with the interrelationship between being and acting in human sciences research and in everyday life. Max van Manen is the editor of the series Phenomenology of Practice, https://www.routledge.com/series/PPVM

"For the thoughtful Westerner this must be one of the most clear and perceptive accounts of Zen available. Thoroughly new is Kasulis' attempt to locate the Zen understanding of the person in secular Japanese assumptions." --Times Literary Supplement