250 Buddhism Essay Topics & Examples

Looking for Buddhism essay topics? Being one of the world’s largest and most ancient religions, buddhism is definitely worth exploring!

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  • 💡 Easy Essay Topics
  • ⭐ Research Paper Topics

🔎 Buddhism Writing Prompts

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In your Buddhism essay, you might want to focus on the history of the religion or Buddhist attitude to controversial social issues. Another option would be to write about Buddhist philosophy or practices. Whether you need to write a short Buddhism essay or a more substantive paper, this article will be helpful. Here you’ll find a collection of 241 Buddhism topics for essays and research papers together with Buddhism essay examples.

🏆 Best Buddhism Essay Examples & Topic Ideas

  • Buddhism and Hinduism Thus it is each individuals role to return the soul but this is not possible because of the sins and impurities one becomes exposed to once living in this world and since the process of […]
  • Buddhism & Hinduism: Comparisons and Contractions To start with the two religions share many things in their beliefs in that they both believe in rebirth which is determined by the actions one does in the daily life.
  • Dialogue Over the Interfaith Christian and Buddhist Perspectives To begin with Tom’s idea on the existence of the sharing of certain perspectives among both the Christians and the Buddhists, I think the outlook is true.
  • Zen Buddhism and Oneida community The purpose of the Oneida community was to bring back the love that was lost between man and wife. Oneida community believed in God, who was the creator of the universe.
  • Misconceptions about Buddhism Because of the debates that have clouded the sexuality of the monks many have had to believe that monks can marry.
  • Concepts of Buddhism At the age of twenty-nine, he left the comforts of the palace and went out to seek the real meaning of life.
  • Shinto and its Relationship with China and Buddhism As such, those who identify with the two religions have continued to engage in practices of the Buddhist and Shinto faiths either knowingly or unknowingly.
  • The Four Noble Truths of Buddhism In the third Noble Truth, the Buddha identified a cure to the problem and in the fourth Noble Truth, he identified the prescription to end suffering.
  • Buddhism: The Concept of Death and Dying Life is permanent but death is the transition of a human soul to either one of the six Buddhist realms. The purpose of this paper is to explain the concept of death from the Buddhist […]
  • Zen Buddhism’s Religion According to Buddhism, salvation is the state of ‘being’ of a person obtained through the cleansing of one’s being by meditation.
  • The Origin of Buddhism The Sanron School advocated for teaching of the middle path These teachings of the middle translated into four views which the school held closely in its teachings.
  • The confluence of Buddhism and Hinduism in India The basis of Buddhism is found in the answers to two questions that Gautama attempted to answer. Buddhism was spread to other parts of the world with different doctrines and beliefs.
  • Buddhism: Analysis of the Religion’s Faith and Practices This includes the name of the religion followers, the history and origins of the religion including the founders, the name of the Supreme Being or God, as well as the name of the place of […]
  • Buddhism’s Things and Ideas The vase of treasure in Buddhist iconography represents a continuous rain of happy life, posterity, riches and all the good things of the world and freedom.
  • Buddhism and Christianity The privileged persons of society such as presidents and the rich have similar chances in comparison to the destitute persons. Contrary to this, Christians appreciate the existence of God and acknowledge Him as their path […]
  • Buddhism as a Sacred Tradition The four elements are the truth with respect to anguish, the truth about the basis of anguish, the truth about the end of anguish, and the truth about the means of ending anguish.
  • Padmasambhava’ Effects on Buddhist Beliefs According to legend, the Bon deities who were converted by Padmasambhava are “bound under mighty oaths to serve Buddhism in new roles as protectors and defenders of the law”.
  • Anger Emotion and Buddhism The mind will be disturbed as one tries to imagine how the incident took place, and why it happened the way it did, and not in the manner desired. When the resentment in the mind […]
  • Religion of Christianity and Buddhism – Similarities and Difference After the emergence of the Buddhism and Christianity, there have been several additions and alterations because of the expansion to other countries.
  • Buddhism in China: Origin and Expansion One of the most fascinating cultural histories is the existence and the expansion of Buddhism in China. However, it is worth noting that one of the most significant factors, which favored the flourishing of Buddhism, […]
  • How does Mahayana differ from early Buddhism? According to Mahayana believers, the rituals and ceremonies are important in affirming their faith and in teaching vital traditions and rules that have to be followed by those who accept to be members of the […]
  • Newspaper Response on Buddhism Finally, the author estimates that harmony is the “essential ingredient” of all religions and it is a guarantee of the welfare of all nations.
  • Japanese Buddhism vs Chinese Buddhism: Differences The introduction and spread of Buddhism in Japan depended on the support that was offered by the Japanese rulers. Japanese Buddhist art has relied heavily on the Chinese art since the introduction of Buddhism in […]
  • Buddhism and its impact on Japan When Buddhism entered the borders of Japan, then the people started using the term Shinto to differentiate the indigenous beliefs of Japanese people.
  • Zhong Kui, the Keeper of Hearth and Home: Japanese Myth with Buddhist Philosophy Zhong Kui, the Demon Queller, or Shoki, as foreigners call this creature, is the keeper of the hearth and home in Japan and one of the most picturesque characters of Japanese legends.
  • Buddhism in Canada Buddhism is based on the assumption that reality is a constant instability together with the principle of interdependence, the dominance of mind and consecrated admiration of health and the world.
  • The Zen Temple as the Place of Worship in Japanese Zen Buddhism Each Zen temple is not only a simple building, where Zen Buddhism is taught and explained; it is the place, where the essence of Buddhism is depicted by means of each stone, detail, and color; […]
  • Buddhism, Sikhism and Baha’ism It teaches about the Gurus; the Sikhs believe in God referred to as Waheguru that is wonderful Lord and the creator of all things.
  • Tibetan Buddhist and Christian Symbols of Worship This paper is an in-depth exploration of the symbols used in Tibetan Buddhism and Christianity and their respective meanings. Some of the symbols of Tibetan Buddhism include the stupa, the wheel and the lotus.
  • Morality in Buddhism The purpose of this paper is to expound on the concept of morality in Buddhism, and how the various Buddhist teachings, such as the Four Noble Truths, have enhanced my morality in me and in […]
  • Asian Studies: Confucianism and Buddhism in China For this reasons, Buddhism is popular followed in China and has contributed to the growth of the Chinese culture up to date.
  • Siddhartha Gautama and Buddhism The knowledge is summarized in the four noble truths, which include life means suffering, the cessation of suffering is attainable, the origin of suffering is attachment, and the path to the cessation of suffering.
  • Buddhism: The History of Development 3 Perception of the world among Buddhists One of the staunch belief systems of the Buddhists is attached on the notion that solution to problems can be caused through suffering.
  • Comparison of Hinduism and Buddhism Rituals Buddhism and Hinduism are some of the popular religions in the world with their origins dating back to the Common Era in India.
  • Comparison between Hinduism and Buddhism The Afghans, Persians, and Arabs first used the term “Hindu” to denote the inhabitants of the aforementioned regions. The aspect of worship is one of the most vital religious practices in Hinduism.
  • Role of Brahmanism in the decline of Buddhism In addition to this, the persecution of Bramanical Kings together with the anti-Buddhism propaganda was a heavy hit to the Buddhists.
  • The Journey of One Buddhist Nun: Even Against the Wind The behaviors of her father contributed greatly to her resentment of men, this is because her father was greatly opposed to her will of being a nun because he wanted her to grow into a […]

👍 Good Essay Topics on Buddhism

  • Christianity vs. Buddhism On the other hand, Christianity is based on the life and teachings of Jesus Christ. The use of statues is common in Buddhism while the Catholics and Orthodox are the frequent users of statues in […]
  • Comparison of Buddhism and the Baptist Religions The other structure in the Temple is the vihan which is the place where the members of the Temple assemble for prayers.
  • Thich Nhat Hanh’s Engaged Buddhism Interreligious dialogue is a conversation and exchange of valuable ideas between religions and faiths for the purpose of discussing the subject of love, non-violence, and solutions to problems and ills of the present world.
  • How Zen Buddhism Has Influenced the Development of Tea Ceremony This tea is served in a tranquil environment and involves a set of practices which hold a lot of relevance to all those who participate in the ceremony.
  • Sustainability of Buddhism in the Health System With the changing trends in the way of life and the environment, establishing effective health system becomes imperative. The mind of an individual is attributed with the control every aspect and action of the body.
  • Buddhism on Animal Treatment Followers of Buddhism adhere to a strict code of ethics when it comes to the treatment of animals. Another prominent belief in Buddhism is the practice of releasing animals into the world.
  • Buddhism Psychology in Changing Negative Behaviors The concept of the bad habit is nonexistent if the intention to do harm to self or others is not manifested. In Buddhism psychology, the action of intention is not immediately established from an individual […]
  • Exploring Buddhism: An Introduction to the Chinese Philosophy. In Search for the Enlightenment The author devotes an entire chapter of his paper to Mahayana as the teaching of Buddha, thus, allowing to understand the key differences between the former and the original Buddhist teachings.
  • The Main Aspects of Buddhism To try to unify it, the monks and nuns still follow the teachings that existed during the ancient times. It is a sin to lie, still, kill, and engage in sexual acts and to take […]
  • Buddhism Believer’s Practice: Meditation The basic practices in meditation are taught according to the original teachings of the historical Buddha. The practice of meditation in Buddhism is primarily divided into two categories: insight and tranquility.
  • Buddhism in a Post- Han China However, the influence of Buddhism was because of the collapse of the Han dynasty in 220 AD. After the fall of the Han, most of the scholars in China abandoned the Confucian philosophy that had […]
  • Anapanasati: As a Method for Reading the Buddhist Goal The third state of this method is primarily related to the emotions of a person. This is one of the main aspects that should be considered by scholars and people who are interested in Buddhism.
  • Dalai Lama and Buddhism Tradition Dalai Lama did not seem to care for the consequences that would follow as a result of his engagement in political activities, and was ready to engage in extremely risky activities for the sake of […]
  • The Comparison of Buddhism and Daoism Principles The foundational spiritual beliefs of Daoism are the idea of Tao as the search for the right way in order to achieve the universal harmony, the idea of reincarnation and eternal soul, and the principle […]
  • Buddhism and Hinduism: Similarities and Differences The most conspicuous similarity is the origin of the two religions in sub-continent India. Some worship and religious practices are similar but there is a profound difference in the style and purpose of life in […]
  • Buddhism Characteristics and Attributes The readings under analysis focus on the main characteristics and attributes of Buddhism, as well as on schools of thought that emerged due to the spread of this teaching.
  • History: Women in Hinduism and Buddhism For instance, one of the main problems that arise when examining the situation of women in Karimpur is the fact that there is a considerable level of disparity in the survival rates between male and […]
  • Religious Studies: Hinduism and Buddhism Samsara refers to the processor rebirth whereby the individual is reincarnated in a succession of lives. This is what has led to the many differences that arise, causing Buddhism to be viewed as a religious […]
  • Religious Studies: Morality in Buddhism In this case, much attention should be paid to a collection of restrictions or taboos that should govern the decisions or actions of a person. This is one of the issues that should not be […]
  • Buddhism Religion in the East Asian Societies This paper explores an argument whether Buddhism was a change for better or worse for the East Asian societies and concludes that even though Buddhism created a lot of discomfort during the period of introduction, […]
  • To What Extent Was China a Buddhist Country? The religion was associated with super powers and the potential to prosper, and thus many people were challenged to learn and experience it since it had compatible aspects with the Chinese Daoism.
  • Buddhism Religion History in China The differences between the two regions of China led to the advancement of the northern and southern disciplines hence the emergence of the Mahayana Buddhism.
  • Buddhism and Christianity Comparison In Buddhism, the ultimate goal is the acquisition of the Nirvana state, a state in which one is relieved of egos, desires, and cravings and saved from the suffering experienced due to reincarnations.
  • Buddhism: Religion or Philosophy Buddhists believe in a higher power and life after death, they have a moral code of ethics, and they perform rituals; these things are the definition of established religion.
  • India’s Women in Buddhism’ Religion Regarding the place of women in Buddhism, it is interesting to note that Buddhism is not attached to any gender despite the fact that Buddha himself has historically been a man.
  • What Brings Women to Buddhism? Once establishing the source that has the greatest influence on the women and the ways which are most typical of women to be converted into Buddhism, whether it is the doctrinal one, or the one […]
  • Women and the Buddhist Religion According to Arvandi Sharma, ancient Indian women chose to become Buddhists nuns purely due to the influence of Buddha’s positive ways, teachings and the Buddhism doctrines.
  • The Idea Salvation in Buddhism Religion Focusing on the discussion of the concept of salvation in Buddhism, it is important to state that salvation is the emancipation of a person from the attachment to the reality and from the person’s focus […]
  • David Hume’s and Buddhism Self Concepts Correlation Hume’s philosophy is based on the ideas that all the knowledge of the world is gained from the interaction of human’s experiences and the thoughts.
  • History of Buddhism and the Life of Buddha Buddha took the opportunity of being a member of the loyal family to influence the development of Buddhism. One of the factors that contributed to the speedy development of Buddhism was its inspirational teachings.
  • Bhagavad Gita: Buddhism and Ancient Indian Philosophy First of all, it should be said that Bhagavad Gita is a part of the great epic of Mahabharata, which is known to be one of the greatest literary works of Ancient India.
  • Religion Comparative Aspects: Hindu and Buddhism The similarities and differences in the ethical teachings of Hinduism and Buddhism include the following. Fourth, the act of lying is unacceptable in both Hinduism and Buddhism.
  • Religious Teachings: Jainism vs. Buddhism and Hinduism The Jains believe in the existence of a divine being, and they attribute the forces that govern their fate in life to the Supreme Being.
  • Religious Teachings of Buddhist Doctrine To substantiate the validity of his opinion, in this respect, Nagasena came up with the ‘parable of the lamp.’ According to the monk, just as it is the case with the flame of a burning […]
  • Asian Religions in Practice: Buddhism, Islam and Sikhism This school of thought claims that salvation is possible through believing in the power of Amitabha and the desire to be reborn in a gracious place. This means that it advocates for people to be […]
  • Buddhism Studies in the Far East This emanates from the fact that the religion is only popular in one part of the world. Woo writes that it is possible to have many misconceptions about a belief, a religion and a practice […]
  • Religious Studies Discussion: Hinduism and Buddhism It is believed that Hinduism evolved and later spread to other areas in India. In conclusion, the objectives and practices of Hinduism and Buddhism are similar in many ways.

💡 Easy Buddhism Essay Topics

  • Buddhism and Sikhism Comparison: Four Noble Truths The four are dukkha, the origin of dukkha, the cessation of dukkha, and the path to the cessation of suffering. He forsook the luxuries and other benefits associated with life in the palace to join […]
  • The Highest Good of Buddhism: Arahantship This state of awakening is the highest good that a human being can achieve, and all Buddhists are urged to aspire to achieve it.
  • Zen Buddhism Religion in Japanese Culture The uniqueness of Zen is in rejecting the importance of doctrines and emphasizing the role of the spiritual growth of the person through the practice of meditation.
  • Buddhism and Hinduism Differences One of the main differences between Buddhism and Hinduism is the fact that Theravada Buddhism has no gods, as Buddha is not a god, he is an enlightened being that has reached and realised the […]
  • Buddhism Revitalization in China and Japan The comparison stems from the idea of general similarity between the theological traditions that are valued by the citizens of two countries.
  • Four Noble Truths in Buddhist Teaching The Buddha said that there is dukkha, there is an origin of dukkha, there is an end of dukkha and there is a path that leads to the end of dukkha.
  • Buddhism as the Most Peaceful Religion He is mainly spread on the East of our planet, that is why it is not surprising that it is one of the most popular and recognized religions all over the world, as the majority […]
  • Buddhist Traditional Healing in Mental Health To understand the traditional healing in Buddhist culture in mental health, it is important to start by understanding the origin of Buddhism as a religion.
  • Nagarjuna’s Buddhist Philosophy Investigation Additionally, it is possible to say that it is not just a religion, however, it is the way of life and philosophy.
  • ”The History of God” by Karen Armstrong: An Overview of the History of Judaism, Islam, Christianity, Buddhism, and Hinduism “The History of God” by Karen Armstrong is a comprehensive overview of the history of the development of Judaism, Islam, Christianity, Buddhism, and Hinduism.
  • How Does Buddhism Explain the Nature of Our Existence? One of the largest world religions, Buddhism is based on the teaching of Siddhartha Gautama who emphasized a significant role of nature in our lives and the importance of personal harmony with nature.
  • Descartes’ and Buddhist Ideas of Self-Existence It is the assumption of this paper that Descartes’ perspective and the teachings of Buddha on the self are inherently incompatible due to their different perspectives on what constitutes “the self”.
  • Four Noble Truths as Buddhism Fundamentals The first noble truth in Buddhism teachings is the truth of suffering that is frequently referred to as Dukkha. The last interpretation of the Dukkha is the expression of suffering that is inevitable.
  • Denver Buddhist Temple: Cultural Outing In this connection, the paper aims at identifying Buddhist religion that is prevalent in Vietnam focusing on three paramount concepts I learned in class such as the moral policy of the Denver Buddhist Temple, symbolic […]
  • Philosophy of Science: Approaches on Buddhism In this view, this research paper aims at understanding the Tibetan monks’ practice of feeding the remains of one of their own to vultures, upon their demise, based on the Durkheim and Wittgensteinian’s approaches to […]
  • Buddhism and Hinduism: Religious Differences In Hinduism, only representatives of higher varnas, Brahmins, can attain moksha with the help of gods. Hinduists believe in the multitude of gods who can be the manifestations of one Great God.
  • Confucianism and Daoism Influence on Zen Buddhism The concept of “emptiness” and “nothingness” is often mentioned and discussed in Zen philosophy. Together with the concept of ephemerality, Zen and Daoism explain that reality is conceived rather than seen.
  • Purpose of Meditation in Buddhism One of the key roles of meditation in the Buddhist faith is the relaxation of the mind and the improvement of mental alertness.
  • How Enterprises Appropriate the Vocabulary of Buddhism? This popular association that has been created by advertisers for the purposes of commodification has transformed Buddhism into a resource of imagery and concepts for vendors within the context of a modern marketplace.
  • The Role of Meditation in Indian and Tibetan Buddhism Some of the claims in the article sound farfetched, but it is apparent that one of the characteristics of the Tibetan Buddhists is the mystical powers possessed by some of the individuals.
  • Buddhism and Confucianism in Modern China In the article “Concepts and Institutions for a New Buddhist Education: Reforming the Sa gha between and within State Agencies,” Stefania Travagnin discusses the opposition between Buddhist education and Western education in China the beginning […]
  • Daoism’s Influence on Chan Buddhism in China To comprehend the connection between Daoism and Buddhism and the possible influence of the former on the latter, it is expected to identify the main concepts of Taoism in Chinese philosophy and culture first.
  • Filial Piety in Zen Buddhist Discursive Paradigm Nevertheless, there appears to have been a phenomenological quality to the development in question, because during the initial phase of Buddhism’s expansion into China this concept used to be commonly regarded contradictory to the religion’s […]
  • Wu Wei in Daoism and Zen Buddhism Therefore, the original ideas and thoughts of Taoism are believed to have influenced the development of Zen Buddhism in China. This discussion shows clearly that emptiness in Buddhism points to dependent origination as the true […]
  • Death of the Historical Buddha in Zen Buddhism The hanging scroll Death of the Historical Buddha is a perfect example of an idiosyncratic subgenre of the nirvana images, which permeated Japanese art in the sixth century after the adoption of Buddhism.[4] The composition […]
  • Asian Philosophy: Veddic Period and Early Buddhism In the creation hymn of the Rg Vega, Aditi is acknowledged to be the god of all gods because he is the creator and has equally been granted the status of five men.
  • The Key Features of Buddhist Thought and Practice These three characteristics are always connected with existence as they tend to illuminate the nature of existence as well as helping the faithful to have knowledge of what to do with existence.
  • Religious Rituals in Judaism and Buddhism This whole process causes the religious follower to learn that the sacred or the spiritual is a vital part of the human world.
  • Buddhism Practices, Theories, Teachings, Rituals The author provides the evolution of Buddhism and the main religious figures that influenced the formation of the Buddhist vision of the world.
  • Jainism and Theravada Buddhism The cause of this violence, according to Jainism, is greed and so for a person to attain the ultimate goal, which is bliss or liberation from karma.
  • Buddhism and Christianity: Comparative Religious Analysis The wiremen’s interpretation of the dream was that there was going to be born a son to the royal family. Christ was born of the Virgin Mary, Siddharta was a son to the Queen.
  • Hinduism and Buddhism: Definition and Comparison The only technique required in this context is wouldevotion.’ The followers of this religious group are required to demonstrate outstanding devotion as they strive to serve their religious faiths.
  • Religions: Buddhism, Judaism, Christianity and Islam In the Bhagavad Gita, three yogas, or paths to liberation, are outlined: jnana yoga, which liberates one via knowledge; karma yoga, which liberates one via actions; and bhakti yoga, which liberates one via devotion.
  • World Religions: Confucianism and Buddhism Birth as the first stage of human life is supported by rituals that have to protect the woman and her child.
  • Buddhism in China, Its Spread and Sinification The lack of material concerning the early spread of Buddhism into China and the appearance of a dignified form of Buddhism has suggested a series of factors that contributed to filtering the original Indian doctrine […]
  • The Tibetan Buddhism Lecture On the journey to Nirvana, traditions of donation of money and donation of the body are important, as charity is said to benefit those around you and make the journey easier. Tibetan Buddhism is very […]
  • Religion in Japan: Buddhism, Shintoism, and Daoism Unlike in different European and American nations, the citizens of this country uphold unique ideas informed by the concepts of Buddhism and Shintoism.

⭐ Buddhism Research Paper Topics

  • Changes to Buddhism in Modern Times Buddhism originated in the middle of the first millennium BC in northern India as an opposition to the religion of Brahmanism that dominated in those days. Tolerance of Buddhism undoubtedly contributes to its attractiveness in […]
  • Buddhism in the 19th and 20th Centuries The 19th and 20th centuries brought challenges and opportunities for Buddhism, as a religious sect, which underlined the need for change from an amorphous and disorganized outfit to the formation of institutions of governance and […]
  • Nirvana and Other Buddhism Concepts Different regions have adopted specific ways of being religious that have been influenced by the cultural attributes of the people, influence from other religions, and the ideas associated with various Asian philosophies.
  • Buddhism in Taiwan Then and Now The origin and development of Buddhism is attributed to the life experiences and achievements of the Buddha. 1 The Dutch colonialists and settlers from China presented the teachings of the Buddha to the people.
  • Buddhism in Different Historical Regions He became Buddha and gathered disciples in the valley of the Ganges who spread the knowledge and contributed to the scripture.
  • Buddhism Spread as Globalization of Knowledge Modern Buddhism has been integrated as a key part of the globalization movement, and it explains why the faith has spread throughout different parts of the world.[3] The correlation between Buddhism and globalization stems from […]
  • Buddhist Allegories in “The Monkey and the Monk” The Monkey and the Monk is not an ordinary story with a list of characters with the ability to develop particular relationships, grow in their specific ways, and demonstrate necessary lessons to the reader.
  • Buddhism. Allegory in “The Monkey and the Monk” In The Monkey & the Monk: an Abridgment of the Journey to the West, the Monkey is one of the main protagonists of the book, as is apparent from its title.
  • Monkey Novel as an Allegory of Buddhist Teachings The purpose of this paper is to explain why Monkey is an allegory of Buddhist teachings in the selected novel. The reader also observed that Tripitaka is a representation of the physical outcomes and experiences […]
  • Buddhist Teachings Allegory in “Monkey” by Lamport The Monkey is one of the masterpieces of literature that contains the ethics, morality, religion, and culture of the Eastern world.
  • Formation and Development of Tibetan Buddhist Canon Kangyur means “translations of the word” of the Buddhas and consists of sutras, tantras, and the root texts attributed to the Buddhas Buddha Shakyamuni and later enlightened beings, like Guru Padmasambhava.
  • Salvation and Self in Hinduism and Theravada Buddhism The accomplishment of the elevating state of ‘Moksha’ is the final goal of Hinduism, whereas Buddhism aspires to attain the elevating state of ‘Nirvana’ as its final aim.’Moksha’, the final outcome of which is ultimate […]
  • Buddhism and William James’ Theory of Religions It can also be learned from the theory that philosophy is the head of emancipation, and the proletariat is its heart.
  • Three Jewels of Buddhism and Their Role The three jewels of Buddhism which are the main ideals at the heart of Buddhism are together identified as the Three Jewels, or the Three Treasures.
  • Presenting Christianity to Buddhism A Buddhist can therefore relate to the phrase ‘kingdom of God’ as the process of living and discovering the heaven that is located within a person’s heart.
  • Teachings of Buddhism as a Means To Alleviate Sadness Buddhism, one of the major religions of the world, provides valuable teachings on how to alleviate sadness in life, among others specifically advocating Contentment, Peace of Mind and Love, all of which lie at the […]
  • Meeting of Buddhist Monks and Nuns The stupa became a symbol of the Buddha, of his final release from the cycle of birth and rebirth – the Parinirvana or the “Final Dying,” the monk explained. He explained that the main Buddha […]
  • Buddhism in Koryo Analysis Although some of the concepts similar to the teachings Buddhism had spread to Paschke and Koguyo, the places inhabited by the Koryo people, the religion preached by Buddha could not be firmly established in two […]
  • Buddhism: Brief History of Religion From Origin to Modern Days The faith of Buddhism was shaped by a man by the name of Siddhartha Gautama who is supposed to have been imagines by a miraculous conception “in which the future Buddha came to his look […]
  • Buddhism Studies: A Visit of the Jade Buddha Temple The teachings of the Buddhist are essentially meant to change ourselves and not others like a Christian believer and in the teaching the change occurs when we are “filled with” or we are awaken to […]
  • Karuna Part of Spiritual Path in Buddhism and Jainism The purpose of this paper is to study the concept of karuna in Buddhism and its relevance to the two major sects in that religion namely Theravada Buddhism and Mahayana Buddhism.
  • Death and Dying in Christianity and Buddhism Birth and death are part of everybody’s life: birth is the beginning of living, and death is the end of it.
  • Existence Viewed by Modern America, Buddhism, and Christianity Humans of all generations and historical periods seek to find the answer to the cause about the cause of life, the destiny and the role of each human in the life of others.
  • Dualism, Ignorance, and Clinging in the Buddhism Writings To understand the truth of life, the essence of objects, and the meaning of existence, it is necessary to set yourself aside from fixed thoughts.
  • The Feminine Aspect of Tibetan Buddhism One of the inspiring stories of the first of enlightened females in the literature is of Princess Yeshe Bawa who was a follower of the Buddha of her time and was determined to become enlightened.
  • Middle Path’ in Chinese Buddhism and Zen Buddhism Followers of Mahayana tradition consider their doctrine as the finding of the truth about the nature and teachings of the Buddha in contrast to the Theravada tradition, which they characterize as Lesser Vehicle, known as […]
  • Buddhism and Greater Peace: Conflict, Visions of Peace The main reason for this Buddhism teaches is that by encouraging people in the communities to live in peace with neighbors, chances of conflicts would greatly be diminished.
  • Ways in Which the Hindu and Buddhist Philosophy Criticize the Body as a Source of Suffering Yet Use It as Path to Enlighten The level of how weakness and sensibility to pain, adversity is discouraged is shown when the lord Krishna makes it a point to elaborate to Arjuna, that in his position as a warrior he has […]
  • Buddhism. “The Burmese Harp” Drama Film When the Japanese troops are supposed to surrender and a soldier is sent to other Japanese troops to tell them to drop their guns, they deny the orders and continue to fight and thereby, continue […]
  • The History of Buddhism in Korea: Origin, Establishment, and Development The Koryo dynasty’s era witnessed the creation of the Korean Tripitaka, this is a collection of all of the Buddhist sacred books or the scriptures and era of the spread of Buddhism also the period […]
  • How Tibetan Buddhism is Represented by Hollywood LITTLE BUDDHA is a well-represented film by Hollywood that tells the story of Jesse Conrad and has a major parallels story of a prince Siddhartha in which the story talks about the birth of Buddhism.
  • Buddhism and Hinduism: A Comparison Both of Hinduism and Buddhism have shared beliefs but they are different in the practice of duties, worshipped, the founders of the religions.
  • World Religions. Buddhism and Its Teaching As per the teachings of this religion, happiness and contentment is possible. The Fourth Noble Truth is all about Noble eightfold path, as being the path leading to the end of suffering.
  • Thailand’s Social Investment Project and Buddhist Philosophy According to the World Bank, the first priority area of the Social Investment Project was to respond to the economic and financial crises through the provision of vital social services to the poor and unemployed […]
  • Buddhist Religion, Its Past and Its Present The first and the foremost form of Buddhism that has long been practiced is known as the Theravada Buddhism, which is also known as Southern Buddhism; sporadically spelled as Therevada has been the governing discipline […]
  • Nirvana in Buddhism and Atman in Hinduism The Mantras which is the text of the Vedas are the personification of the Brahman and are divided into two forms which are the karma-Kanda and the Jnana-Kanda.
  • The Comparison of Buddhism and Taoism Philosophies In Taoism the aim is attain Tao while the Buddhists strive to reach the nirvana and adhere to the four noble truths.
  • Vedic Hinduism, Classical Hinduism, and Buddhism: A Uniting Belief Systems
  • Nature of Self, Death, and Ethics in Buddhism
  • Hindu and Buddhism: Concept of Karma
  • The Place of Buddhism Among Other Religions
  • Comparing Early Christian and Buddhist Sculpture
  • Buddhism: Definition and Origins of Buddhism
  • Philosophy of Confucius Compared to That of Buddhism
  • The Unexamined Life and the Buddhist Four Noble Truths
  • No-Self or Anatman Concept in Buddhism
  • China Impact on Transformation of Buddhist Teachings
  • The Emergence of Tibetan Buddhism
  • Buddhism in China: Yogācāra Buddhism
  • Buddhism in ‘The World’s Religions’ by Huston Smith
  • Islam, Hinduism, and Buddhism in America: A Country of Many Religions
  • Animal Ethics From the Buddhist Perspective
  • Religion. How Buddhism Views the World
  • Soul Concept in Islam and Buddhism
  • Buddhist Arts and Visual Culture
  • Buddhism and Sexuality: Restraining Sexual Desires for Enlightenment
  • Comprehending Heart Sutra in Mahayana Buddhism
  • Healthy Grief: Kübler-Ross, Job, and Buddhist Stages of Grieving
  • Buddhism: Ancient Wisdom and Modern Times
  • Reflection on Self in Buddhism and Hinduism
  • A Conversation With a Buddhist
  • An Introduction to Buddhism
  • Architeture and Function in Buddhism, Christianity, and Islamic Religion
  • Judaism and Buddhism: Overview and Comparison
  • Hinduism, Buddhism, the Bhagavad Gita, and the Ramayana in the News Media
  • Buddhism and Hinduism: A Comparative Study
  • Karma and Other Concepts in Buddhism
  • Why Was the Silk Road So Important in the Spread of Buddhism
  • Buddhism and the Definition of Religion
  • Analysis of Buddhism Idea and Paradox
  • Buddhism and Christianity: Comparison and Contrast
  • Indigenous Religions, Hinduism, Buddhism, and Jainism
  • Hinduism and Buddhism: Comparative Analysis
  • Health Beliefs in Buddhist Religion
  • Dharma in Hinduism, Buddhism, Jainism, and Sikhism
  • Ethics in the Buddhist Tradition
  • Anatman and Atman Concepts in Buddhism and Hinduism

🥇 Most Interesting Buddhism Topics to Write about

  • A Brief Comparison of Native American Religions, Hinduism, Buddhism, Jainism, Confucianism, and Taoism
  • A Biography of Buddhism Born From a Single Man Siddhartha Gautama the Buddha in Factors in Achieving Enlightenment
  • A Comparative Study between the Teachings of Two World Religions: Islam and Buddhism
  • Affirmative Action Confucius Buddhism And Taoism
  • An Analysis of Buddhism in Women and World Religions
  • A History of Buddhism and an Analysis of the Teachings of the Buddha
  • A History of the Influence of Buddhism and Hinduism on the South Asian Culture
  • An Analysis of Buddhism First Sermon Which Should be Treated With Circumspection
  • The Concept of Buddhism and the Figure of Buddha as a Central Symbol and Reality for Buddhist Monks
  • Convergence of Ideas About Christianity and Buddhism in Living Buddha, Living Christ by Thich Nhat Hanh
  • Early Life of Buddha, His Enlightenment, Founding of Buddhism and the Buddhist Literature
  • An Analysis of Impermanence, Selflessness and Dissatisfaction on Buddhism as a Religion Nor a Philosophy
  • Life and Teachings of Siddhartha Gautama (Buddha), the Founder of Buddhism
  • An Argument in Favor of the Quote Life is Dukkha and Explanation of My Opinion on the Goals of Buddhism
  • An Examination of Asian Philosophy and the Different Philosophical Schools: Buddhism, Hinduism, Taoism and Confucianism
  • An Overview of the Selflessness in Buddhism and the Works by Buddha in Contrast to the Monks
  • Buddhism And Pop Culture Details The Comparison Between The Movies The Matrix And Fight Club And Buddhists Beliefs
  • Buddhism: The Discipline and Knowledge for a Spiritual Life of Well-Being and the Path to Awakening the Nirvana
  • Enlightened Revolutionary How King Asoka Entrenched Buddhism into Indian
  • Reincarnation as an Important Part of the Teachings of Tibetan Buddhism
  • Religion and Homosexuality: Hinduism, Buddhism, Judaism, Christianity and Islam
  • The Growing Popularity of the Tibetan Buddhism and the Suspicion of the Non-Believers
  • Zen Buddhism And Its Relationship To The Practical Psychology Of Daily Living

✅ Controversial Buddhism Topics for Essay

  • How Buddhism Reflect The Human Understanding Of God?
  • How Does Buddhism Relate And Help To Formulate A Local Understanding Of Transsexuals In Thailand?
  • How Climate Change is Affecting Human Civilization and the Relationship Between Buddhism and Climate Change in Today’s Society?
  • How Buddhism Has Interacted With Nature And Environment?
  • What Role Does Karma Play in Buddhism? Who Does It Affect, and How Does It Affect Them in This Life, the Afterlife, and the Next Life?
  • What do Buddhism and Christianity Teach About the Significance, Purpose And Value of Human Life?
  • What Are The Core Beliefs Of Buddhism? How Do Buddhists View Craving?
  • Why Are Experiences of Stillness and Reflection (Meditation) Important to Buddhism?
  • Why A Key Part Of The Beliefs Of Tibetan Buddhism Is Reincarnation?

❓ Research Questions about Buddhism

  • How Applied Buddhism Affected Peoples Daily Activities?
  • What Is the Influence of Shen Hui on Chinese Buddhism?
  • How Buddhism and Hinduism Share a Belief That Life Suffering Is Caused by Desire?
  • What Are the Similarities and Differences Between Buddhism and Jainism?
  • How Has Tibetan Buddhism Been Incorporated Into Modern Psychotherapy?
  • What Are the Key Differences Between Christianity and Buddhism?
  • How Is Japanese Culture Related to Buddhism?
  • What Parallels and Deviations Can Science Learn From Buddhism?
  • Precisely How Zen Buddhism Gives Influenced the Progress of Tea Services?
  • Why Did the Rise of Buddhism in Britain Come About?
  • What Are Buddhist Beliefs and the Role of the Dalai Lama in Tibetan Buddhism?
  • How Did Chinese Culture Shape a New Form of Buddhism?
  • What Significant Overlap Between Buddhism and Neuroscience Research Work?
  • How does Buddhism Affect Chinese Culture History?
  • What Is the Middle Way According to Mahayana Buddhism?
  • How Did Buddhism Appear and Spread?
  • What Are the Similarities Between Buddhism and Christianity?
  • How Did Buddhism Spread in Southeast Asia?
  • What Are the Differences Between Hinduism and Buddhism?
  • What Is the Impact of Buddhism on Western Civilization?
  • What Are the Beliefs and Values of Buddhism?
  • How Do Buddhists View Craving?
  • What Are the Core Beliefs of Buddhism?
  • What Does Buddhism Teach?
  • Why Did Buddhism Become So Powerful in Ancient History?
  • What Role Did Zen Buddhism Play in Shaping the Art of Japan?
  • What Role Does Karma Play in Buddhism?
  • When Buddhism Was the Dominant Tradition in India?
  • Who Were the Founders of Buddhism in Japan?
  • Why Did Buddhism Fail To Take Hold in India?
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130 Buddhism Essay Topics

Welcome to our enlightening compilation of Buddhism essay topics! Explore the profound teachings, rich traditions, and philosophical insights of this ancient religion. Write the best Buddhism research paper on mindfulness, compassion, or the pursuit of enlightenment. These project ideas will uncover the wisdom and relevance of this religion today.

☸️ TOP 7 Buddhism Essay Topics

🏆 best buddhism research paper topics, 💡 simple buddhism essay topics, 👍 catchy buddhism project ideas, ❓ more research questions about buddhism, 🎓 interesting buddhism essay topics.

  • Judaism and Buddhism: Similarities and Differences
  • Comparison Between Buddhism and Christianity
  • Hinduism and Buddhism: Similarities and Differences
  • Non-christian World Religions: History, Concepts, and Beliefs of Buddhism
  • Karma and Rebirth in Hinduism and Buddhism Religions
  • China Buddhism vs. Japan Buddhism and Shintoism
  • Buddhist Culture in Thailand
  • Buddhism and the Life Teaching of Siddhartha Most scholars observe that the roots of Buddhism are very deep, and though Siddhartha contributed a lot to the development of the religion.
  • Gender Roles in Society: Hinduism and Buddhism Both Hindu and Buddhist beliefs have a strained relationship with the concept of gender, while in the two cases, men and women are supposed to be equal, it is not really true.
  • Gender Roles in the Buddhist Culture In the Buddhist culture, women are considered weak beings and require men to provide them with protection. Furthermore, men are considered to be the strong and family breadwinners.
  • Tibetan Buddhism and Zen Buddhism Comparison The Five Tibetan rituals are considered to be life changing which helps the Tibetan’s in the spiritual and religious obligations they desire. It’s also actually great for your body
  • The Christian and Buddhist Perspectives in Healthcare This paper purposes to conduct a comparative analysis on the Christian and Buddhist perspectives regarding healthcare provision and its implications for healthcare practice.
  • King Asoka Spreading Buddhism Along the Silk Road King Asoka’s commitment to Buddha’s Four Noble Truths and the encouragement of missionary work substantially facilitated the transmission of Buddhism to distant states.
  • Tibetan Buddhism, Scottish, and Mexican National Cultures The paper discusses Tibetan Buddhism, Scottish, and Mexican national cultures. They place such a strong focus on serenity and freedom.
  • Theravada and Mahayana Buddhist Teachings Theravada and Mahayana are both schools of Buddhism. The primary differences that exist between the two came into existence after Buddha’s death.
  • Buddhism: The Concept of Mahayana The Mahayana is believed to be the largest Buddhist section worldwide, and its practice is extreme compared to other Buddhist movements.
  • The Pragmatic Theory of Truth in Buddhism and Christianity Pragmatically, the Buddha belief and the Christians’ beliefs are true as believers tend to achieve their desired effects.
  • Christianity, Buddhism, and Hinduism: The Afterlife Concepts The purpose of this paper is to compare the afterlife, as presented in Christianity, Buddhism, and Hinduism, through an examination of both primary and secondary sources.
  • Tea in the Prism of Zen Buddhism and Health The tea ceremony is connected with Zen Buddhism not only in its actual development but mainly in preserving the spirit with which it is imbued.
  • Religion and Architecture: Christian Church, Buddhist, Islamic Mosques Religious architecture is mainly concerned with design and building of houses of reverence or holy deliberate places such as stupas, mosques, churches and temples.
  • Buddhism, Caring and Moral Obligations This paper argues that the Buddhist account of the personality and the self provides an applicable approach to caring as well as moral obligations.
  • Buddhism vs. Christianity: Studying Religions Buddhism and Christianity are both of the most popular religions. The followers of Buddhism are primarily concentrated in the Asian region, with India being its birthplace.
  • World Religions: Researching of Buddhism Buddhism will be examined from the perspective of the crucial concepts within the philosophy, namely the Four Noble Truths, the wheel of birth and death, karma, and Nirvana.
  • Zen Buddhism: Main Features Zen Buddhism can safely be considered as a philosophy due to its lack of a “god” aspect. It is a religion that is based on basically the act of meditation.
  • Personality Psychology and Zen Buddhism Zen Buddhism is a movement that occurred in the 1960s and involves monks, their feats and their monasticism, and the study of doctrines.
  • Buddhist Spirituality: Contribution to Psychological Well-Being Buddhist Spirituality is based on the principles that can enhance one’s psychological well-being significantly. Buddhism teaches people how to avoid negative emotions and harmful mental states.
  • Deities in Hinduism and Buddhism This paper dwells upon the differences in roles of Hindu and Buddhist deities from mythological and scientific perspectives.
  • Buddhism’ Religion: The Life and Teaching of Siddhartha The paper studies the teaching of Buddhism according to the Four Noble Truths and dependent origination and reveals spread of Buddhism and upheaval of democracy in India.
  • Death and Dying Rituals in Buddhism The Buddhist perspective on death is undeniably positive as it helps in relieving pain and grief and preparing the living for eventual death.
  • Mahayana Buddhism’s Beginnings Some components of Mahayana Buddhism, in its older Indian incarnations, are conservative, especially concerning monastic morality.
  • Role of Buddhism in World Culture and the Formation of Worldviews The relevance and scientific significance of the study of the social aspects of Buddhism is determined by the interest in studying the heritage of Buddhist thought.
  • Christianity and Buddhism Comparison Christianity is a more pragmatic religion than Buddhism. It is due to more realistic principles and practices. In addition, Christianity is based on real historical events.
  • Buddhism and Denver Zen Center Experience For the purposes of learning more about different traditions and writing this assignment, the author visited the Denver Zen Center and found out more about Buddhism.
  • The History and Beliefs of the Theravadan Buddhism
  • Biblical Worldview and Buddhism Worldview
  • Parallels, Departures, and What Science Can Gain From Buddhism
  • Buddhism: The Role Desires Play in Our Everyday Lives
  • Doctrinal and Philosophical Sizing of Buddhism
  • Basic Philosophical Differences Between Zen, Buddhism, and Taoism
  • Buddhism as Religion That Offers Peace, Wisdom, and True Enlightenment
  • The History and Evolution of Buddhism Across the World
  • Bodhisattvas and the Evolution of Buddhism
  • The Noble Eightfold Path of Buddhism
  • Buddhism and the Vietnamese Buddhist Association
  • Key Differences Between Christianity and Buddhism
  • Korean Development and the Influences of Shamanism, Confucianism, and Buddhism
  • Buddhism: The Four Noble Truths
  • The Dalai Lama and the Spiritual Leader of Buddhism
  • Comparing Buddhism and Shinto in Japan
  • Buddhism, the Noble Eightfold Path, and the Four Noble Truths
  • Ancient Greek Philosophy, Buddhism, and Vedanta Hinduism
  • Beliefs and Practices: Judaism, Buddhism, and Hinduism
  • Buddhism: Seeing the Familiar in the Strange
  • Hinduism and Buddhism’s Influence of Indian Culture in Southeast Asia
  • The Political and Religious Impact of Buddhism in Thailand
  • The Importance of the Dalai Lama in Buddhism The paper discusses the significance of the Dalai Lama in Buddhism as an authority figure who unites the Tibetan people, a teacher of the religion, and a promoter of compassion.
  • The History of Tibetan Buddhism The history of Buddhism is rich and full of interesting nuances. There are different schools of Tibetan Buddhism, their development, and the influence they had.
  • Secularism and Buddhism: Rise of Violent Buddhist Rhetoric Since the dawn of civilization, the paradigm of religion has been one of the central narratives for a national community and its value system.
  • Hinduism vs. Buddhism: Similarities & Differences The differences and similarities between Buddhism and Hinduism do not reveal their weaknesses or strengths but prove how diverse and critical human beliefs can be.
  • Aspects of Buddhist Monasticism The paper discusses Buddhist monastic orders. They are the oldest types of institutionalized monasticism and Buddhism’s essential organizations.
  • Karma and Reincarnation in Buddhism Karma presumably is among the primary associations with Buddhism; a non-professional individual, who does not have a complete understanding of the notion.
  • The Four Noble Truths of Buddhism in Personal Life Buddha spent time learning the basic teachings of the Four Noble Truths, dealing with human suffering, which he had fully understood.
  • Principles and Values of Buddhism The paper states that it is challenging for people of other confessions to understand Buddhism. It is essential to communicate with Buddhism followers.
  • God Concept in Christianity and Buddhism Religions The core purpose of Christianity is to love God, forgive others, and repent for one’s sins. The key beliefs in Buddhism revolve around nirvana and Four Noble Truths.
  • Buddhism and Hinduism: Differences and Comparisons Buddhism and Hinduism are two ancient world religions, which have their origins in India. These religions share many similar concepts and terminologies.
  • Buddhism in the Novel “Siddhartha” by Hermann Hesse In “Siddhartha”, Hermann Hesse presents the theme of enlightenment as a quest for the truth, which he considers essential for a connection with the world.
  • Buddhism, Islam, and Christianity in Society This paper analyses three of the most common religions: Buddhism, Islam, and Christianity, in order to identify their role in the life of society.
  • Religion Research: Hinduism and Buddhism The paper describes and compares two religion: Hinduism and Buddhism from aspects of history, popularity and areas of rerligion.
  • Christianity and Buddhism: Interreligious Relations There are many similar points between Christianity and Buddhism, but the differences are likely to outweigh them.
  • Basic Beliefs of Hinduism and Buddhism This paper gives an insight into how the concepts of Karma and Rebirth are practiced in the religious traditions of both Hinduism and Buddhism.
  • The Dukkha Concept in Buddhism Dukkha is a traditional element of the religious philosophy of Buddhism, aimed at describing the prevailing situation in the surrounding material world.
  • Buddhism: New Religions and Human Balance The paper indicates that Buddhism, one of the fundamental world religions, has been introduced in a series of new forms over the past years.
  • Discussion of History of Buddhism The discussion describes the short history of Buddhism from the 19th century and how it overcame some of the challenges arising from Christianity.
  • Buddhism’s Resilience from Western Ideologies This paper addresses how believers of the Buddhism faith have been initiating and planning various methods to make the religion resilient from western ideologies and Christianity.
  • Healthcare Provider and Faith Diversity: Native American Spirituality, Buddhism, and Sikhism This paper outlines an explicit view on the following diverse faiths in regard to healthcare provision: Native American spirituality, Buddhism, and Sikhism.
  • Buddha as a Leader of a Buddhism Religion This essay will analyze the reasons behind Buddha’s teachings, events, and ideas that shaped the views during his time and the relevance of Buddhism presently.
  • What Are the 4 Main Beliefs of Buddhism?
  • Is Buddhism a Belief System or Ideology?
  • How Has Buddhism Impacted the World?
  • What Are the Differences Between Mainstream Buddhism and Mahayana Buddhism?
  • Does Anything Survive Death in Buddhism?
  • How Did Early Buddhism Impact Western Culture?
  • What Are the Two Main Branches of Buddhism?
  • Who Were the Founders of Buddhism in Japan?
  • Are Women Allowed to Practice Buddhism?
  • How Has Buddhism Interacted With Nature and Environment?
  • What Are the Gender Roles in Buddhism?
  • Does Neuroplasticity Relate to Buddhism?
  • How Does Buddhism Reflect the Human Understanding of God?
  • Are There Similarities Between Buddhism and Islamic Religion?
  • How Does Dalai Lama Exemplify the Ultimate Meaning of Buddhism in His Life and Works?
  • What Is the Link Between Mahayana Buddhism and Chinese Culture?
  • How Did Buddhism Spread Through China?
  • What Does Buddhism Teach About Human Life?
  • How Does Buddhism Treat Its Women?
  • Is There Social Conflict Between Buddhism and Catholicism?
  • How Does Geoffrey Samuels Portray Tibetan Buddhism?
  • What Are the Origins, History, and Beliefs About Evil in Buddhism?
  • How Does Samsara Work in Buddhism?
  • Does Buddhism Believe in Equality?
  • What Are the Similarities Between Buddhism and Other Eastern Religions?
  • Description of “Buddhism in America” by Seager This paper covers the first seven chapters of the book “Buddhism in America”. The author starts by giving background information concerning the American Buddhist landscape.
  • Buddhism in China and Japan Buddhism is one of the major religions in the world, and it is now practiced in various countries, including China and Japan.
  • Foundations of Buddhism and Meditation Different religions illustrate the diversity of philosophies, customs, many different communities in the world are inspired by similar truths and purposes.
  • Environmental, Social or Political Conflict in Buddhism There is a simple fact which is known to every Buddhist: although Buddha was beyond routine, still, he gave guidelines concerning good government.
  • Buddhism and Christianity: Understanding of Religions This essay is intended to help bring out the Buddhist’s understanding of Christianity and correct the wrong perceptions through pointing out relevant scriptures.
  • How Buddhism do not believe in Gods? Our research focuses and defends the basic concept of how and in what manner Buddhists do not stick to the existence of the Omnipotent.
  • Cosmogony: Catholic and Buddhist Approaches This paper presents a dialogue between two believers- a Catholic and a Buddhist concerning creation of the world.
  • Christianity and Buddhism: Religion Comparison Christianity only became a religion, in full sense of this word, when materialistic spirit of Judaism was being transformed into something opposite to what it originally used to be by European mentality.
  • Zen Buddhism: Brief Giude The major point of Zen Buddhism is single – every human being is a Buddha and he or she needs only to realize this by reaching enlightenment.
  • Zen Buddhism: Basic Teachings The principles and beliefs of Buddhism is what has given it popularity and a vast fellowship. These beliefs are founded on human experience.
  • The Religious Position of Women and Men in Buddhist Countries: Sri Lanka The position accorded to women in all spheres of activity has been a subject of considerable interest in recent decades.
  • Death & Dying Ethics in Buddhism and Christianity The paper describes the ethical challenge the patient with amyotrophic lateral sclerosis is facing and the best approaches to support him using religious values or ideas.
  • Incurable Disease in Christianity and Buddhism This paper examines Christianity and Buddhism in regards to views on life and death and applies the concepts to the case study of a patient with an untreatable illness.
  • Death & Dying Ethics in Christianity and Buddhism The paper will discuss the attitude toward the deliberate ending of life from the viewpoint of Christianity and Buddhism.
  • Zen Buddhism in America Zen Buddhism is a separate school of Mahayana Buddhism that emphasizes mindfulness and meditation practices as the path to achieving enlightenment.
  • Buddhism and Life: Living the Principles of the Buddhist Religion Contrary to the popular thought that suggests that the Buddhist belief seeks to view the world from a negative perspective, the religion conceives life from its imperfect face.
  • Buddhist Religion and Western Psychologies Buddhists believe that any conception of “self” is an illusion; no separate “self” exists, only a collection of parts.
  • Beliefs in Buddhism and Classical Hinduism This paper shows that Buddhism progressed from Hinduism, with the main difference being that they do not share similar beliefs.
  • Spiritual Philosophy: Hinduism, Buddhism, Taoism Hinduism, Buddhism, and Taoism as spiritual philosophies stress on the acceptance of things the way they are, overcoming desires and humility.
  • Buddhism and Classical Hinduism Concept and Values Buddhism and classical Hinduism are the oldest religions in the world. It is worth to note that both religions originated from India.
  • Medical Ethics: Christianity and Buddhism Perspectives Ethical concerns are present in any working conditions. However, ethics in medicine is particularly important, and it has many complicated issues.
  • Human Life and Death in Christianity and Buddhism Illness often leads to agony and prompts the search for the meaning of life as people try to understand the reasons behind their predicaments.
  • Euthanasia in Christianity and Buddhism This paper provides a discussion on a case study on euthanasia of a man, who finds out he has a severe disease that will disable him within several years.
  • Christianity and Buddhism for Terminally Ill Patient The patient with amyotrophic lateral sclerosis has been thinking about euthanasia. Christianity and Buddhism offer different answers to death-related questions.
  • Death and Dying in Christianity and Buddhism Using Christianity and Buddhism as two diverse religious perspectives, this discussion explores how patient’s health demands can be met by healthcare practitioners.
  • Self-Concept in Buddhist Reductionism This paper investigates the idea of self in its relation to the Buddhist perception of suffering and discusses the notion of objectual and intentional properties.
  • Buddhism and Classical Hinduism Each religion of the East teaches separate principles from one another. This paper compares and contrasts the fundamental concepts and values of Buddhism and Classical Hinduism.
  • Buddhist Meditation Practices The paper looks at the differences between acalminga (samatha) and ainsighta (vipasana) Mahayana teachings of Buddhist meditation.
  • What Is Buddhism? History of the Religion, Beliefs, and Rituals This paper will set out to elaborate on what Buddhism is by providing a history of the religion and underscoring some of the beliefs and rituals practiced in this religion.

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These essay examples and topics on Buddhism were carefully selected by the StudyCorgi editorial team. They meet our highest standards in terms of grammar, punctuation, style, and fact accuracy. Please ensure you properly reference the materials if you’re using them to write your assignment.

This essay topic collection was updated on January 21, 2024 .

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In doctoral work in Buddhist Studies at Harvard, it is possible to investigate ideas, practices, experiences, institutions, and life-worlds created by Buddhists in all times and places. Projects in this field can be focused on a single tradition or on interactions among religious groups, in a particular geographical area or across areas, and in either premodern or contemporary settings. The disciplinary range of the field is broad; the faculty welcomes projects in textual and intellectual history, cultural history, anthropology and ethnography, philosophy, literature, the arts, gender studies, and ethics. Comparative work is also welcomed. Projects regarding any corner of the Buddhist world are possible, but the field has particular strength in South Asia, East Asia, Inner Asia, and Tibet. Work in this field requires expertise in the classical and/or modern languages relevant to the specific project. Recent dissertation topics include:

  • Patrul Rinpoch on Self-Cultivation: The Rhetoric of Nineteenth-Century Tibetan Buddhist Spiritual Advice
  • The Unlikely Buddhologist: Mou Zongsan (1909-1995)
  • Memory, Rhetoric, and Education in the Great Lamp of the Dharma Dhāranī Scripture
  • Anarchy in the Pure Land: Tradition, Modernity, and the Reinvention of the Cult of Maitreya in Republican China
  • Differentiating the Pearl From the Fish Eye: Ouyang Jingwu (1871-1943) and the Revival of Scholastic Buddhism
  • Yogacara Buddhism Transmitted and Transformed? Paramartha (499-569) and His Chinese Interpreters
  • How does a Chan Buddhist Practice what he Preaches: A Study of the Works of Layman Ruru
  • Logic, Lives and Lineage: Jetsun Chokyi Gyaltsen's Ascension and the Secret Biography of Khedrup Geleg Pelzang
  • Toward a New History of Japanese and Korean Buddhist Relations, 1877-1912
  • The Politics of Materiality: Sokdokpa Lodro Gyaltsan’s Literary Representations of Material Religion and the Formation of Tibetan Buddhist Politics in the 17th c
  • Recontextualization, Exegesis, and Logic: Kuiji's (632-682) Methodological Restructuring of Chinese Buddhism
  • Kakuno and the Making of Shinran and Shin Buddhism
  • Secrets of the Vajra Body: Dngos po'I gnas lugs and the Apotheosis of the Body in the Work of Rgyal ba Yang dgon pa

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While only 4% of Chinese adults formally identify as Buddhists, formal affiliation doesn’t reflect the full extent of Buddhist belief and practice.

Buddhists in South and Southeast Asia generally approve of foreign tourists visiting Buddhist sites

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From the Ground Up: Buddhism & East Asian Religions

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Through innovative practices of research and training this project fosters the next generation of scholars working on Buddhism and East Asian religions. Project members conduct onsite contextual investigation and training in texts, images, artifacts, and practices. New digital materials are gathered for a publicly accessible repository hosted at UBC. We employ interdisciplinary scholarship to enhance public and scholarly understanding of Buddhism and East Asian religions.

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We are fortunate to have the support of three international academic networks to help advance the study of Buddhism and East Asian cultures. Each network is a global collaboration of top-tier universities and provides generous support for scholarly engagements. Visit the links below to learn more.

Tianzhu Global Network for the Study of Buddhist Cultures Founded with a donation from the Liuzu Temple of Chan Buddhism in Guangdong, China, this network aims to provide a platform for Buddhist devotees and researchers around the world to share their understanding and exchange ideas.

Yin-Cheng Network for Buddhist Studies Founded by non-profit organization Buddhist Compassion Relief Tzu Chi Foundation, this network aim to address topics in Buddhism and contemporary society, exploring how contemporary Buddhism can contribute to modern life beyond academics.

Tenth volume of Brill Book Series

Tenth volume of Brill Book Series

Tenth volume of Brill Book Series: Beyond the Silk and Book Roads. By Anna Sokolova.

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Yin-Cheng Distinguished Lecture Series: Buddhist Practice Theory and Animal Ethics

February 15, 2024, with Janet Gyatso (Harvard Divinity School). In person, Princeton University, East Pyne Building, 010, and online

Buddhism and Food Ethics Conference

Buddhism and Food Ethics Conference

April 20, 2024. CFP due March 1, 2024. In person, University of Oxford China Centre, Dickson Poon Building, Canterbury Road, Oxford, OX2 6LU.

International Conference on Chinese Buddhist Rituals and Spiritual Life in Asia

International Conference on Chinese Buddhist Rituals and Spiritual Life in Asia

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Buddhism and the Sciences: Historical Background, Contemporary Developments

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  • Published: 23 November 2020
  • Volume 3 , pages 219–243, ( 2020 )

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While discourse on the relation between Christianity and science has a long history, it has only been in the last century that Buddhists and Buddhist scholars have begun to consider the relation between their own religious tradition and the promises and challenges of modern science. This does not mean that there has not been a long history of a relation between Buddhism and the sciences. However, rarely has that relation been conceived of in terms of “discourse on religion and science” as such. As a result, much of the recent work done in the area of science and religion, though significant in its own right, inadequately considers many core Buddhist concerns. Originally published in 1993, this version has been updated with a preface surveying developments over the last three decades.

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Acknowledgements

The essay that follows this new Preface was originally published in Bridging Science and Religion , edited by Ted Peters and Gaymon Bennett, SCM Press, 1993, and reprinted by Fortress Press, 2003, pp. 153–172. It is republished here with the permission of both presses, to whom we wish to express our gratitude.

I would also like to express my gratitude to the editors of this special issue, Thomas Calobrisi and Devin Zuckerman for this opportunity to republish this essay. In addition to making it accessible to a wider audience, this allows me to make some minor corrections. Other than some grammatical changes, however, the essay itself remains as originally published. It was written for a general audience, and therefore does not include the diacritics or the reference citations normal to an academic publication.

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Students reflect on final projects from Buddhism course

Photo of a Buddha statue alone on leaves in a wooded area.

Photo courtesy of Pexels

James Edmonds, an Arizona State University alumnus who earned his PhD in religious studies in 2021, taught a course as a faculty associate on Buddhism this spring for the first time and opened the final project up to artistic interpretations. 

The course was originally designed by Associate Professor of religious studies Huaiyu Chen and provides an overview of the historical, sociocultural and textual life of Buddhism. The topics include the life of the historical Buddha, the development and movement of Buddhism into East Asia and the way in which Western colonialism has often used, appropriated and created Buddhism as a religion that fits into the category of religion as a colonial invention.

For the final project of the course, Edmunds assigned students to either write an essay or develop an artistic way to demonstrate what they learned during the semester. Many of his students, however, were drawing their understanding of Buddhism from popular American culture, and this final project was his attempt to nourish the students’ individual desires to study Buddhism while countering what they thought was true about things such as karma, dhamma — which is loosely translated to mean natural law or moral order — and meditation.

“In my experience, students have felt even more uncertain than before,” said Edmunds. “I began the project with ‘life is hard,’ because for most people, life has been very difficult. I wanted to help students understand or reorient themselves to the history and lived reality of Buddhism while doing things that were personally interesting or fulfilling to them.”

Their final projects exceeded his expectations, with students creating paintings, documentary-style film productions, lesson plans and papers that were five to 10 pages over the required amount.

“This allows them to learn while also developing skills that are more in line with what they want to do with their education,” said Edmunds. “I have found that flexibility in the final project allows students the freedom that they want to be themselves, and students usually do more work and more learning when given the opportunity to create something that makes sense to them.”

A few of the students shared their reason for signing up for the class, their experience with the final project and what they learned throughout the course.

Images of happiness

Megan Richard is an undergraduate student earning her bachelor’s in integrative health from the Edson College of Nursing and Health Innovation . She registered for the course because of her genuine interest in religious studies and wanted to evaluate what other cultures define as the “ultimate truth.”

“Personally, I have several friends who began their bodhisattva Someone who has achieved enlightenment but puts off entering nirvana in order to help others. journey years ago who have experienced remarkable changes in their lives, so I wanted to acquire more knowledge about Buddhism,” said Richard.

Her final project focused on comparing different interpretations of how happiness is defined in various cultures. She researched Eastern and Western ideologies and assessed their differences and what they shared in common.

“This was a challenging project, as it dealt with such an ambiguous topic with a multiplicity of interpretations,” said Richard.

She decided to conduct interviews with a variety of people and asked them each to draw a quick sketch of what they perceived as happiness. The people involved were a middle-aged Mormon man, an elderly Baptist woman, a 30-year-old agnostic, an 8-year-old girl, a bodhisattva of 10 years and a 2-year-old boy. 

After completing their sketches, Richard asked them to describe what their images meant to them and how they believed happiness could be achieved. See their answers in the gallery below.

Drawing of scribbles in various colors on a white paper

Nicholas Tkachyk plays the drums with his band, Spafford. Photo courtesy Paul Citone

“Exploring the topic of similar paths to awakening was challenging in that it seemed like everything was the same,” said Tkachyk. “Therefore, I had to pick and choose which specific points to highlight in my paper.” 

He chose to compare three ideas of AA and Buddhism. The first parallel he drew was between Buddhism's First Noble Truth, known as the truth of suffering, and AA's first step, admitting powerlessness over alcohol. 

The second comparison looked at the Buddhist Eightfold Path, which is the path of adopting the right view, right aspiration, right speech, right conduct, right livelihood, right effort, right mindfulness and right concentration, against AA's Twelve Steps, the full program used by AA.

His final parallel was between the bodhisattva, a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings, compared to the AA's Twelfth Step, which is to carry the message to others.

“This is an interesting topic to me, and in the future I would like to expand on parallels between all spiritual and religious paths,” said Tkachyk. “I would highly recommend anyone interested in religion, spirituality, history, science, God, humans, the universe, etc., to experience this course with an open mind and an open heart. It felt fun, liberating and exciting to take this course.”

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Stanford scholar discusses Buddhism and its origins

Stanford religious studies Professor Paul Harrison talks about the latest research on the origin of Buddhism and the rise of Mahayana Buddhism, which has influenced most of today’s Buddhist practices around the world.

It’s hard to find a self-help book today that doesn’t praise the benefits of meditation, mindfulness and yoga.

Business people meditating.

Many individuals engage in meditation and other practices associated with Buddhism. But not all realize the complexities of the religion, according to Stanford expert Paul Harrison. (Image credit: FatCamera / Getty Images)

Many of these practices are rooted in the ancient tradition of Buddhism, a religion first developed by people in India sometime in the fifth century BCE.

But according to Stanford Buddhist scholar Paul Harrison , Buddhism is more than finding zen: It is a religious tradition with a complicated history that has expanded and evolved over centuries. Harrison has dedicated his career to studying the history of this religion, which is now practiced by over 530 million people.

In a recent book he edited, Setting Out on the Great Way: Essays on Early Mahāyāna Buddhism , Harrison brings together the latest perspectives on the origins and early history of a type of Buddhism that has influenced most of today’s Buddhist practices around the world.

This new work focuses on the rise of Mahayana Buddhism, which evolved about 400 years after the birth of Buddhism. It is an elaborate web of ideas that has seen other types of Buddhism branch from its traditions. Unlike other Buddhists, Mahayana followers aspire to not only liberate themselves from suffering but also lead other people toward liberation and enlightenment.

Stanford News Service interviewed Harrison, the George Edwin Burnell Professor of Religious Studies in the School of Humanities and Sciences, about Buddhism and the latest research on its origins.

What are some things that people may not know about Buddhism?

Some people, especially those in the Western world, seem to be bewitched and mesmerized by the spell of Buddhism and the way it’s represented in the media. We’re now saturated with the promotion of mindfulness meditation, which comes from Buddhism.

Paul Harrison

Paul Harrison (Image credit: Connor Crutcher)

But Buddhism is not all about meditation. Buddhism is an amazingly complex religious tradition. Buddhist monks don’t just sit there and meditate all day. A lot of them don’t do any meditation at all. They’re studying texts, doing administrative work, raising funds and performing rituals for the lay people, with a particular emphasis on funerals.

Buddhism has extremely good press. I try to show my students that Buddhism is not so nice and fluffy as they might think. Buddhism has a dark side, which, for example, we’ve been seeing in Myanmar with the recent persecution of the Rohingya people there.

It’s as if we need to believe that there is a religion out there that’s not as dark and black as everything else around us. But every religion is a human instrument, and it can be used for good and for bad. And that’s just as true of Buddhism as of any other faith.

Why is it important to study the origin of Buddhism and other religions?

Religion plays a hugely important role in our world today. Sometimes it has extremely negative consequences, as evidenced by terrorism incidents such as the Sept. 11 attacks. But sometimes it has positive consequences, when it’s used to promote selfless behavior and compassion.

Religion is important to our politics. So, we need to understand how religions work. And part of that understanding involves trying to grasp how religions developed and became what they became.

This new book of essays on Mahayana Buddhism is just a small part of figuring out how Buddhism developed over time.

What is Mahayana Buddhism and what are its distinct features?

The word Mahayana is usually translated as “the great vehicle.” The word maha means “great,” but the yana bit is trickier. It can mean both “vehicle” and “way,” hence the title of this book.

As far as we know, Mahayana Buddhism began to take shape in the first century BCE. This religious movement then rapidly developed in a number of different places in and around what is now India, the birthplace of Buddhism.

Buddhism itself started sometime in the fifth century BCE. We now think that the Buddha, who founded the religion, died sometime toward the year 400 BCE. As Buddhism developed, it spread beyond India. A number of different schools emerged. And out of that already complicated situation, we had the rise of a number of currents, or ways of thinking, which eventually started being labeled as Mahayana.

The kind of Buddhism before Mahayana, which I call mainstream Buddhism, is more or less a direct continuation of the teachings of the founder. Its primary ideal is attaining liberation from suffering and the cycle of life and rebirth by achieving a state called nirvana. You can achieve nirvana through moral striving, the use of various meditation techniques and learning the Dharma, which is the Buddha’s teachings.

Eventually, some people said that mainstream Buddhism is all fine and well but that it doesn’t go far enough. They believed that people need to not just liberate themselves from suffering but also liberate others and become Buddhas too.

Mahayana Buddhists strive to copy the life of the Buddha and to replicate it infinitely. That effort was the origin of the bodhisattva ideal. A bodhisattva is a person who wants to become a Buddha by setting out on the great way. This meant that Mahayana Buddhists were allegedly motivated by greater compassion than the normal kind of Buddhists and aimed for a complete understanding of reality and greater wisdom.

That’s Mahayana in a nutshell. But along with that goes a whole lot of new techniques of meditation, an elaborate cosmology and mythology, and a huge number of texts that were written around the time of the birth of Mahayana.

What’s the biggest takeaway from the latest research on the origin of Buddhism and Mahayana Buddhism?

The development of Buddhism and its literature is much more complicated than we have realized. In the middle of the 20th century, scholars thought Mahayana Buddhism was developed by lay people who wanted to make a Buddhism for everybody. It was compared to the Protestant movement in Christianity. But we now know that this picture is not true.

The evidence shows that Mahayana Buddhism was spearheaded by the renunciants, the Buddhist monks and nuns. These were the hardcore practitioners of the religion, and they were responsible for writing the Mahayana scriptures and promoting these new ideas. The lay people were not the initiators.

But the full story is even more complicated than that. Buddhism’s development is more like a tumbleweed than a tree. And Mahayana Buddhism is sort of like a braided stream of several river currents, without one main current.

Why is it challenging to figure out how Mahayana Buddhism came about?

What’s special about Buddhist studies and makes it different from studying religions like Christianity is that there is still a huge amount of material that has not been translated or studied properly.

In the last two or three decades, scholars have also discovered a whole lot of texts in a long-lost language, called Gandhari, some of which are related to the Mahayana. These documents, the oldest of which date to the first century BCE, have been found in a region that now includes Pakistan and parts of North India, Afghanistan and Central Asia.

A lot of these texts are very hard to translate and understand. And there is more material that keeps surfacing. All of that is changing our view of the early history of Buddhism.

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The Buddha (fl. circa 450 BCE) is the individual whose teachings form the basis of the Buddhist tradition. These teachings, preserved in texts known as the Nikāyas or Āgamas , concern the quest for liberation from suffering. While the ultimate aim of the Buddha’s teachings is thus to help individuals attain the good life, his analysis of the source of suffering centrally involves claims concerning the nature of persons, as well as how we acquire knowledge about the world and our place in it. These teachings formed the basis of a philosophical tradition that developed and defended a variety of sophisticated theories in metaphysics and epistemology.

1. Buddha as Philosopher

2. core teachings, 3. non-self, 4. karma and rebirth, 5. attitude toward reason, primary sources, secondary sources, other internet resources, related entries.

This entry concerns the historical individual, traditionally called Gautama, who is identified by modern scholars as the founder of Buddhism. According to Buddhist teachings, there have been other buddhas in the past, and there will be yet more in the future. The title ‘Buddha’, which literally means ‘awakened’, is conferred on an individual who discovers the path to nirvana, the cessation of suffering, and propagates that discovery so that others may also achieve nirvana. This entry will follow modern scholarship in taking an agnostic stance on the question of whether there have been other buddhas, and likewise for questions concerning the superhuman status and powers that some Buddhists attribute to buddhas. The concern of this entry is just those aspects of the thought of the historical individual Gautama that bear on the development of the Buddhist philosophical tradition.

The Buddha will here be treated as a philosopher. To so treat him is controversial, but before coming to why that should be so, let us first rehearse those basic aspects of the Buddha’s life and teachings that are relatively non-controversial. Tradition has it that Gautama lived to age 80. Up until recently his dates were thought to be approximately 560–480 BCE, but many scholars now hold that he must have died around 405 BCE. He was born into a family of some wealth and power, members of the Śākya clan, in the area of the present border between India and Nepal. The story is that in early adulthood he abandoned his comfortable life as a householder (as well as his wife and young son) in order to seek a solution to the problem of existential suffering. He first took up with a number of different wandering ascetics ( śramanas ) who claimed to know the path to liberation from suffering. Finding their teachings unsatisfactory, he struck out on his own, and through a combination of insight and meditational practice attained the state of enlightenment ( bodhi ) which is said to represent the cessation of all further suffering. He then devoted the remaining 45 years of his life to teaching others the insights and techniques that had led him to this achievement.

Gautama could himself be classified as one of the śramanas . That there existed such a phenomenon as the śramanas tells us that there was some degree of dissatisfaction with the customary religious practices then prevailing in the Gangetic basin of North India. These practices consisted largely in the rituals and sacrifices prescribed in the Vedas. Among the śramanas there were many, including the Buddha, who rejected the authority of the Vedas as definitive pronouncements on the nature of the world and our place in it (and for this reason are called ‘heterodox’). But within the Vedic canon itself there is a stratum of (comparatively late) texts, the Upaniṣads , that likewise displays disaffection with Brahmin ritualism. Among the new ideas that figure in these (‘orthodox’) texts, as well as in the teachings of those heterodox śramanas whose doctrines are known to us, are the following: that sentient beings (including humans, non-human animals, gods, and the inhabitants of various hells) undergo rebirth; that rebirth is governed by the causal laws of karma (good actions cause pleasant fruit for the agent, evil actions cause unpleasant fruit, etc.); that continual rebirth is inherently unsatisfactory; that there is an ideal state for sentient beings involving liberation from the cycle of rebirth; and that attaining this state requires overcoming ignorance concerning one’s true identity. Various views are offered concerning this ignorance and how to overcome it. The Bhagavad Gītā (classified by some orthodox schools as an Upaniṣad ) lists four such methods, and discusses at least two separate views concerning our identity: that there is a plurality of distinct selves, each being the true agent of a person’s actions and the bearer of karmic merit and demerit but existing separately from the body and its associated states; and that there is just one self, of the nature of pure consciousness (a ‘witness’) and identical with the essence of the cosmos, Brahman or pure undifferentiated Being.

The Buddha agreed with those of his contemporaries embarked on the same soteriological project that it is ignorance about our identity that is responsible for suffering. What sets his teachings apart (at this level of analysis) lies in what he says that ignorance consists in: the conceit that there is an ‘I’ and a ‘mine’. This is the famous Buddhist teaching of non-self ( anātman ). And it is with this teaching that the controversy begins concerning whether Gautama may legitimately be represented as a philosopher. First there are those (e.g. Albahari 2006) who (correctly) point out that the Buddha never categorically denies the existence of a self that transcends what is empirically given, namely the five skandhas or psychophysical elements. While the Buddha does deny that any of the psychophysical elements is a self, these interpreters claim that he at least leaves open the possibility that there is a self that is transcendent in the sense of being non-empirical. To this it may be objected that all of classical Indian philosophy—Buddhist and orthodox alike—understood the Buddha to have denied the self tout court . To this it is sometimes replied that the later philosophical tradition simply got the Buddha wrong, at least in part because the Buddha sought to indicate something that cannot be grasped through the exercise of philosophical rationality. On this interpretation, the Buddha should be seen not as a proponent of the philosophical methods of analysis and argumentation, but rather as one who sees those methods as obstacles to final release.

Another reason one sometimes encounters for denying that the Buddha is a philosopher is that he rejects the characteristically philosophical activity of theorizing about matters that lack evident practical application. On this interpretation as well, those later Buddhist thinkers who did go in for the construction of theories about the ultimate nature of everything simply failed to heed or properly appreciate the Buddha’s advice that we avoid theorizing for its own sake and confine our attention to those matters that are directly relevant to liberation from suffering. On this view the teaching of non-self is not a bit of metaphysics, just some practical advice to the effect that we should avoid identifying with things that are transitory and so bound to yield dissatisfaction. What both interpretations share is the assumption that it is possible to arrive at what the Buddha himself thought without relying on the understanding of his teachings developed in the subsequent Buddhist philosophical tradition.

This assumption may be questioned. Our knowledge of the Buddha’s teachings comes by way of texts that were not written down until several centuries after his death, are in languages (Pāli, and Chinese translations of Sanskrit) other than the one he is likely to have spoken, and disagree in important respects. The first difficulty may not be as serious as it seems, given that the Buddha’s discourses were probably rehearsed shortly after his death and preserved through oral transmission until the time they were committed to writing. And the second need not be insuperable either. (See, e.g., Cousins 2022.) But the third is troubling, in that it suggests textual transmission involved processes of insertion and deletion in aid of one side or another in sectarian disputes. Our ancient sources attest to this: one will encounter a dispute among Buddhist thinkers where one side cites some utterance of the Buddha in support of their position, only to have the other side respond that the text from which the quotation is taken is not universally recognized as authoritatively the word of the Buddha. This suggests that our record of the Buddha’s teaching may be colored by the philosophical elaboration of those teachings propounded by later thinkers in the Buddhist tradition.

Some scholars (e.g., Gombrich 2009, Shulman 2014) are more sanguine than others about the possibility of overcoming this difficulty, and thereby getting at what the Buddha himself had thought, as opposed to what later Buddhist philosophers thought he had thought. No position will be taken on this dispute here. We will be treating the Buddha’s thought as it was understood within the later philosophical tradition that he had inspired. The resulting interpretation may or may not be faithful to his intentions. It is at least logically possible that he believed there to be a transcendent self that can only be known by mystical intuition, or that the exercise of philosophical rationality leads only to sterile theorizing and away from real emancipation. What we can say with some assurance is that this is not how the Buddhist philosophical tradition understood him. It is their understanding that will be the subject of this essay.

The Buddha’s basic teachings are usually summarized using the device of the Four Nobles’ Truths:

  • There is suffering.
  • There is the origination of suffering.
  • There is the cessation of suffering.
  • There is a path to the cessation of suffering.

The first of these claims might seem obvious, even when ‘suffering’ is understood to mean not mere pain but existential suffering, the sort of frustration, alienation and despair that arise out of our experience of transitoriness. But there are said to be different levels of appreciation of this truth, some quite subtle and difficult to attain; the highest of these is said to involve the realization that everything is of the nature of suffering. Perhaps it is sufficient for present purposes to point out that while this is not the implausible claim that all of life’s states and events are necessarily experienced as unsatisfactory, still the realization that all (oneself included) is impermanent can undermine a precondition for real enjoyment of the events in a life: that such events are meaningful by virtue of their having a place in an open-ended narrative.

It is with the development and elaboration of (2) that substantive philosophical controversy begins. (2) is the simple claim that there are causes and conditions for the arising of suffering. (3) then makes the obvious point that if the origination of suffering depends on causes, future suffering can be prevented by bringing about the cessation of those causes. (4) specifies a set of techniques that are said to be effective in such cessation. Much then hangs on the correct identification of the causes of suffering. The answer is traditionally spelled out in a list consisting of twelve links in a causal chain that begins with ignorance and ends with suffering (represented by the states of old age, disease and death). Modern scholarship has established that this list is a later compilation. For the texts that claim to convey the Buddha’s own teachings give two slightly different formulations of this list, and shorter formulations containing only some of the twelve items are also found in the texts. But it seems safe to say that the Buddha taught an analysis of the origins of suffering roughly along the following lines: given the existence of a fully functioning assemblage of psychophysical elements (the parts that make up a sentient being), ignorance concerning the three characteristics of sentient existence—suffering, impermanence and non-self—will lead, in the course of normal interactions with the environment, to appropriation (the identification of certain elements as ‘I’ and ‘mine’). This leads in turn to the formation of attachments, in the form of desire and aversion, and the strengthening of ignorance concerning the true nature of sentient existence. These ensure future rebirth, and thus future instances of old age, disease and death, in a potentially unending cycle.

The key to escape from this cycle is said to lie in realization of the truth about sentient existence—that it is characterized by suffering, impermanence and non-self. But this realization is not easily achieved, since acts of appropriation have already made desire, aversion and ignorance deeply entrenched habits of mind. Thus the measures specified in (4) include various forms of training designed to replace such habits with others that are more conducive to seeing things as they are. Among these is training in meditation, which serves among other things as a way of enhancing one’s observational abilities with respect to one’s own psychological states. Insight is cultivated through the use of these newly developed observational powers, as informed by knowledge acquired through the exercise of philosophical rationality. There is a debate in the later tradition as to whether final release can be attained through theoretical insight alone, through meditation alone, or only by using both techniques. Ch’an, for instance, is based on the premise that enlightenment can be attained through meditation alone, whereas Theravāda advocates using both but also holds that analysis alone may be sufficient for some. (This disagreement begins with a dispute over how to interpret D I.77–84; see Cousins 2022, 81–6.) The third option seems the most plausible, but the first is certainly of some interest given its suggestion that one can attain the ideal state for humans just by doing philosophy.

The Buddha seems to have held (2) to constitute the core of his discovery. He calls his teachings a ‘middle path’ between two extreme views, and it is this claim concerning the causal origins of suffering that he identifies as the key to avoiding those extremes. The extremes are eternalism, the view that persons are eternal, and annihilationism, the view that persons go utterly out of existence (usually understood to mean at death, though a term still shorter than one lifetime is not ruled out). It will be apparent that eternalism requires the existence of the sort of self that the Buddha denies. What is not immediately evident is why the denial of such a self is not tantamount to the claim that the person is annihilated at death (or even sooner, depending on just how impermanent one takes the psychophysical elements to be). The solution to this puzzle lies in the fact that eternalism and annihilationism both share the presupposition that there is an ‘I’ whose existence might either extend beyond death or terminate at death. The idea of the ‘middle path’ is that all of life’s continuities can be explained in terms of facts about a causal series of psychophysical elements. There being nothing more than a succession of these impermanent, impersonal events and states, the question of the ultimate fate of this ‘I’, the supposed owner of these elements, simply does not arise.

This reductionist view of sentient beings was later articulated in terms of the distinction between two kinds of truth, conventional and ultimate. Each kind of truth has its own domain of objects, the things that are only conventionally real and the things that are ultimately real respectively. Conventionally real entities are those things that are accepted as real by common sense, but that turn out on further analysis to be wholes compounded out of simpler entities and thus not strictly speaking real at all. The stock example of a conventionally real entity is the chariot, which we take to be real only because it is more convenient, given our interests and cognitive limitations, to have a single name for the parts when assembled in the right way. Since our belief that there are chariots is thus due to our having a certain useful concept, the chariot is said to be a mere conceptual fiction. (This does not, however, mean that all conceptualization is falsification; only concepts that allow of reductive analysis lead to this artificial inflation of our ontology, and thus to a kind of error.) Ultimately real entities are those ultimate parts into which conceptual fictions are analyzable. An ultimately true statement is one that correctly describes how certain ultimately real entities are arranged. A conventionally true statement is one that, given how the ultimately real entities are arranged, would correctly describe certain conceptual fictions if they also existed. The ultimate truth concerning the relevant ultimately real entities helps explain why it should turn out to be useful to accept conventionally true statements (such as ‘King Milinda rode in a chariot’) when the objects described in those statements are mere fictions.

Using this distinction between the two truths, the key insight of the ‘middle path’ may be expressed as follows. The ultimate truth about sentient beings is just that there is a causal series of impermanent, impersonal psychophysical elements. Since these are all impermanent, and lack other properties that would be required of an essence of the person, none of them is a self. But given the right arrangement of such entities in a causal series, it is useful to think of them as making up one thing, a person. It is thus conventionally true that there are persons, things that endure for a lifetime and possibly (if there is rebirth) longer. This is conventionally true because generally speaking there is more overall happiness and less overall pain and suffering when one part of such a series identifies with other parts of the same series. For instance, when the present set of psychophysical elements identifies with future elements, it is less likely to engage in behavior (such as smoking) that results in present pleasure but far greater future pain. The utility of this convention is, however, limited. Past a certain point—namely the point at which we take it too seriously, as more than just a useful fiction—it results in existential suffering. The cessation of suffering is attained by extirpating all sense of an ‘I’ that serves as agent and owner.

The Buddha’s ‘middle path’ strategy can be seen as one of first arguing that since the word ‘I’ is a mere enumerative term like ‘pair’, there is nothing that it genuinely denotes; and then explaining that our erroneous sense of an ‘I’ stems from our employment of the useful fiction represented by the concept of the person. While the second part of this strategy only receives its full articulation in the later development of the theory of two truths, the first part can be found in the Buddha’s own teachings, in the form of several philosophical arguments for non-self. Best known among these is the argument from impermanence (S III.66–8), which has this basic structure:

It is the fact that this argument does not contain a premise explicitly asserting that the five skandhas (classes of psychophysical element) are exhaustive of the constituents of persons, plus the fact that these are all said to be empirically observable, that leads some to claim that the Buddha did not intend to deny the existence of a self tout court . There is, however, evidence that the Buddha was generally hostile toward attempts to establish the existence of unobservable entities. In the Pohapāda Sutta (D I.178–203), for instance, the Buddha compares someone who posits an unseen seer in order to explain our introspective awareness of cognitions, to a man who has conceived a longing for the most beautiful woman in the world based solely on the thought that such a woman must surely exist. And in the Tevijja Sutta (D I.235–52), the Buddha rejects the claim of certain Brahmins to know the path to oneness with Brahman, on the grounds that no one has actually observed this Brahman. This makes more plausible the assumption that the argument has as an implicit premise the claim that there is no more to the person than the five skandhas .

Premise (1) appears to be based on the assumption that persons undergo rebirth, together with the thought that one function of a self would be to account for diachronic personal identity. By ‘permanent’ is here meant continued existence over at least several lives. This is shown by the fact that the Buddha rules out the body as a self on the grounds that the body exists for just one lifetime. (This also demonstrates that the Buddha did not mean by ‘impermanent’ what some later Buddhist philosophers meant, viz., existing for just a moment; the Buddhist doctrine of momentariness represents a later development.) The mental entities that make up the remaining four types of psychophysical element might seem like more promising candidates, but these are ruled out on the grounds that these all originate in dependence on contact between sense faculty and object, and last no longer than a particular sense-object-contact event. That he listed five kinds of psychophysical element, and not just one, shows that the Buddha embraced a kind of dualism. But this strategy for demonstrating the impermanence of the psychological elements shows that his dualism was not the sort of mind-body dualism familiar from substance ontologies like those of Descartes and of the Nyāya school of orthodox Indian philosophy. Instead of seeing the mind as the persisting bearer of such transient events as occurrences of cognition, feeling and volition, he treats ‘mind’ as a kind of aggregate term for bundles of transient mental events. These events being impermanent, they too fail to account for diachronic personal identity in the way in which a self might be expected to.

Another argument for non-self, which might be called the argument from control (S III.66–8), has this structure:

Premise (1) is puzzling. It appears to presuppose that the self should have complete control over itself, so that it would effortlessly adjust its state to its desires. That the self should be thought of as the locus of control is certainly plausible. Those Indian self-theorists who claim that the self is a mere passive witness recognize that the burden of proof is on them to show that the self is not an agent. But it seems implausibly demanding to require of the self that it have complete control over itself. We do not require that vision see itself if it is to see other things. The case of vision suggests an alternative interpretation, however. We might hold that vision does not see itself for the reason that this would violate an irreflexivity principle, to the effect that an entity cannot operate on itself. Indian philosophers who accept this principle cite supportive instances such as the knife that cannot cut itself and the finger-tip that cannot touch itself. If this principle is accepted, then if the self were the locus of control it would follow that it could never exercise this function on itself. A self that was the controller could never find itself in the position of seeking to change its state to one that it deemed more desirable. On this interpretation, the first premise seems to be true. And there is ample evidence that (2) is true: it is difficult to imagine a bodily or psychological state over which one might not wish to exercise control. Consequently, given the assumption that the person is wholly composed of the psychophysical elements, it appears to follow that a self of this description does not exist.

These two arguments appear, then, to give good reason to deny a self that might ground diachronic personal identity and serve as locus of control, given the assumption that there is no more to the person than the empirically given psychophysical elements. But it now becomes something of a puzzle how one is to explain diachronic personal identity and agency. To start with the latter, does the argument from control not suggest that control must be exercised by something other than the psychophysical elements? This was precisely the conclusion of the Sāṃkhya school of orthodox Indian philosophy. One of their arguments for the existence of a self was that it is possible to exercise control over all the empirically given constituents of the person; while they agree with the Buddha that a self is never observed, they take the phenomena of agency to be grounds for positing a self that transcends all possible experience.

This line of objection to the Buddha’s teaching of non-self is more commonly formulated in response to the argument from impermanence, however. Perhaps its most dramatic form is aimed at the Buddha’s acceptance of the doctrines of karma and rebirth. It is clear that the body ceases to exist at death. And given the Buddha’s argument that mental states all originate in dependence on sense-object contact events, it seems no psychological constituent of the person can transmigrate either. Yet the Buddha claims that persons who have not yet achieved enlightenment will be reborn as sentient beings of some sort after they die. If there is no constituent whatever that moves from one life to the next, how could the being in the next life be the same person as the being in this life? This question becomes all the more pointed when it is added that rebirth is governed by karma, something that functions as a kind of cosmic justice: those born into fortunate circumstances do so as a result of good deeds in prior lives, while unpleasant births result from evil past deeds. Such a system of reward and punishment could be just only if the recipient of pleasant or unpleasant karmic fruit is the same person as the agent of the good or evil action. And the opponent finds it incomprehensible how this could be so in the absence of a persisting self.

It is not just classical Indian self-theorists who have found this objection persuasive. Some Buddhists have as well. Among these Buddhists, however, this has led to the rejection not of non-self but of rebirth. (Historically this response was not unknown among East Asian Buddhists, and it is not rare among Western Buddhists today.) The evidence that the Buddha himself accepted rebirth and karma seems quite strong, however. The later tradition would distinguish between two types of discourse in the body of the Buddha’s teachings: those intended for an audience of householders seeking instruction from a sage, and those intended for an audience of monastic renunciates already versed in his teachings. And it would be one thing if his use of the concepts of karma and rebirth were limited to the former. For then such appeals could be explained away as another instance of the Buddha’s pedagogical skill (commonly referred to as upāya ). The idea would be that householders who fail to comply with the most basic demands of morality are not likely (for reasons to be discussed shortly) to make significant progress toward the cessation of suffering, and the teaching of karma and rebirth, even if not strictly speaking true, does give those who accept it a (prudential) reason to be moral. But this sort of ‘noble lie’ justification for the Buddha teaching a doctrine he does not accept fails in the face of the evidence that he also taught it to quite advanced monastics (e.g., A III.33). And what he taught is not the version of karma popular in certain circles today, according to which, for instance, an act done out of hatred makes the agent somewhat more disposed to perform similar actions out of similar motives in the future, which in turn makes negative experiences more likely for the agent. What the Buddha teaches is instead the far stricter view that each action has its own specific consequence for the agent, the hedonic nature of which is determined in accordance with causal laws and in such a way as to require rebirth as long as action continues. So if there is a conflict between the doctrine of non-self and the teaching of karma and rebirth, it is not to be resolved by weakening the Buddha’s commitment to the latter.

The Sanskrit term karma literally means ‘action’. What is nowadays referred to somewhat loosely as the theory of karma is, speaking more strictly, the view that there is a causal relationship between action ( karma ) and ‘fruit’ ( phala ), the latter being an experience of pleasure, pain or indifference for the agent of the action. This is the view that the Buddha appears to have accepted in its most straightforward form. Actions are said to be of three types: bodily, verbal and mental. The Buddha insists, however, that by action is meant not the movement or change involved, but rather the volition or intention that brought about the change. As Gombrich (2009) points out, the Buddha’s insistence on this point reflects the transition from an earlier ritualistic view of action to a view that brings action within the purview of ethics. For it is when actions are seen as subject to moral assessment that intention becomes relevant. One does not, for instance, perform the morally blameworthy action of speaking insultingly to an elder just by making sounds that approximate to the pronunciation of profanities in the presence of an elder; parrots and prelinguistic children can do as much. What matters for moral assessment is the mental state (if any) that produced the bodily, verbal or mental change. And it is the occurrence of these mental states that is said to cause the subsequent occurrence of hedonically good, bad and neutral experiences. More specifically, it is the occurrence of the three ‘defiled’ mental states that brings about karmic fruit. The three defilements ( kleśa s) are desire, aversion and ignorance. And we are told quite specifically (A III.33) that actions performed by an agent in whom these three defilements have been destroyed do not have karmic consequences; such an agent is experiencing their last birth.

Some caution is required in understanding this claim about the defilements. The Buddha seems to be saying that it is possible to act not only without ignorance, but also in the absence of desire or aversion, yet it is difficult to see how there could be intentional action without some positive or negative motivation. To see one’s way around this difficulty, one must realize that by ‘desire’ and ‘aversion’ are meant those positive and negative motives respectively that are colored by ignorance, viz. ignorance concerning suffering, impermanence and non-self. Presumably the enlightened person, while knowing the truth about these matters, can still engage in motivated action. Their actions are not based on the presupposition that there is an ‘I’ for which those actions can have significance. Ignorance concerning these matters perpetuates rebirth, and thus further occasions for existential suffering, by facilitating a motivational structure that reinforces one’s ignorance. We can now see how compliance with common-sense morality could be seen as an initial step on the path to the cessation of suffering. While the presence of ignorance makes all action—even that deemed morally good—karmically potent, those actions commonly considered morally evil are especially powerful reinforcers of ignorance, in that they stem from the assumption that the agent’s welfare is of paramount importance. While recognition of the moral value of others may still involve the conceit that there is an ‘I’, it can nonetheless constitute progress toward dissolution of the sense of self.

This excursus into what the Buddha meant by karma may help us see how his middle path strategy could be used to reply to the objection to non-self from rebirth. That objection was that the reward and punishment generated by karma across lives could never be deserved in the absence of a transmigrating self. The middle path strategy generally involves locating and rejecting an assumption shared by a pair of extreme views. In this case the views will be (1) that the person in the later life deserves the fruit generated by the action in the earlier life, and (2) that this person does not deserve the fruit. One assumption shared by (1) and (2) is that persons deserve reward and punishment depending on the moral character of their actions, and one might deny this assumption. But that would be tantamount to moral nihilism, and a middle path is said to avoid nihilisms (such as annihilationism). A more promising alternative might be to deny that there are ultimately such things as persons that could bear moral properties like desert. This is what the Buddha seems to mean when he asserts that the earlier and the later person are neither the same nor different (S II.62; S II.76; S II.113). Since any two existing things must be either identical or distinct, to say of the two persons that they are neither is to say that strictly speaking they do not exist.

This alternative is more promising because it avoids moral nihilism. For it allows one to assert that persons and their moral properties are conventionally real. To say this is to say that given our interests and cognitive limitations, we do better at achieving our aim—minimizing overall pain and suffering—by acting as though there are persons with morally significant properties. Ultimately there are just impersonal entities and events in causal sequence: ignorance, the sorts of desires that ignorance facilitates, an intention formed on the basis of such a desire, a bodily, verbal or mental action, a feeling of pleasure, pain or indifference, and an occasion of suffering. The claim is that this situation is usefully thought of as, for instance, a person who performs an evil deed due to their ignorance of the true nature of things, receives the unpleasant fruit they deserve in the next life, and suffers through their continuing on the wheel of saṃsāra. It is useful to think of the situation in this way because it helps us locate the appropriate places to intervene to prevent future pain (the evil deed) and future suffering (ignorance).

It is no doubt quite difficult to believe that karma and rebirth exist in the form that the Buddha claims. It is said that their existence can be confirmed by those who have developed the power of retrocognition through advanced yogic technique. But this is of little help to those not already convinced that meditation is a reliable means of knowledge. What can be said with some assurance is that karma and rebirth are not inconsistent with non-self. Rebirth without transmigration is logically possible.

When the Buddha says that a person in one life and the person in another life are neither the same nor different, one’s first response might be to take ‘different’ to mean something other than ‘not the same’. But while this is possible in English given the ambiguity of ‘the same’, it is not possible in the Pāli source, where the Buddha is represented as unambiguously denying both numerical identity and numerical distinctness. This has led some to wonder whether the Buddha does not employ a deviant logic. Such suspicions are strengthened by those cases where the options are not two but four, cases of the so-called tetralemma ( catuṣkoṭi ). For instance, when the Buddha is questioned about the post-mortem status of the enlightened person or arhat (e.g., at M I.483–8) the possibilities are listed as: (1) the arhat continues to exist after death, (2) does not exist after death, (3) both exists and does not exist after death, and (4) neither exists nor does not exist after death. When the Buddha rejects both (1) and (2) we get a repetition of ‘neither the same nor different’. But when he goes on to entertain, and then reject, (3) and (4) the logical difficulties are compounded. Since each of (3) and (4) appears to be formally contradictory, to entertain either is to entertain the possibility that a contradiction might be true. And their denial seems tantamount to affirmation of excluded middle, which is prima facie incompatible with the denial of both (1) and (2). One might wonder whether we are here in the presence of the mystical.

There were some Buddhist philosophers who took ‘neither the same nor different’ in this way. These were the Personalists ( Pudgalavādins ), who were so called because they affirmed the ultimate existence of the person as something named and conceptualized in dependence on the psychophysical elements. They claimed that the person is neither identical with nor distinct from the psychophysical elements. They were prepared to accept, as a consequence, that nothing whatever can be said about the relation between person and elements. But their view was rejected by most Buddhist philosophers, in part on the grounds that it quickly leads to an ineffability paradox: one can say neither that the person’s relation to the elements is inexpressible, nor that it is not inexpressible. The consensus view was instead that the fact that the person can be said to be neither identical with nor distinct from the elements is grounds for taking the person to be a mere conceptual fiction. Concerning the persons in the two lives, they understood the negations involved in ‘neither the same nor different’ to be of the commitmentless variety, i.e., to function like illocutionary negation. If we agree that the statement ‘7 is green’ is semantically ill-formed, on the grounds that abstract objects such as numbers do not have colors, then we might go on to say, ‘Do not say that 7 is green, and do not say that it is not green either’. There is no contradiction here, since the illocutionary negation operator ‘do not say’ generates no commitment to an alternative characterization.

There is also evidence that claims of type (3) involve parameterization. For instance, the claim about the arhat would be that there is some respect in which they can be said to exist after death, and some other respect in which they can be said to no longer exist after death. Entertaining such a proposition does not require that one believe there might be true contradictions. And while claims of type (4) would seem to be logically equivalent to those of type (3) (regardless of whether or not they involve parameterization), the tradition treated this type as asserting that the subject is beyond all conceptualization. To reject the type (4) claim about the arhat is to close off one natural response to the rejections of the first three claims: that the status of the arhat after death transcends rational understanding. That the Buddha rejected all four possibilities concerning this and related questions is not evidence that he employed a deviant logic.

The Buddha’s response to questions like those concerning the arhat is sometimes cited in defense of a different claim about his attitude toward rationality. This is the claim that the Buddha was essentially a pragmatist, someone who rejects philosophical theorizing for its own sake and employs philosophical rationality only to the extent that doing so can help solve the practical problem of eliminating suffering. The Buddha does seem to be embracing something like this attitude when he defends his refusal to answer questions like that about the arhat , or whether the series of lives has a beginning, or whether the living principle ( jīva ) is identical with the body. He calls all the possible views with respect to such questions distractions insofar as answering them would not lead to the cessation of the defilements and thus to the end of suffering. And in a famous simile (M I.429) he compares someone who insists that the Buddha answer these questions to someone who has been wounded by an arrow but will not have the wound treated until they are told who shot the arrow, what sort of wood the arrow is made of, and the like.

Passages such as these surely attest to the great importance the Buddha placed on sharing his insights to help others overcome suffering. But this is consistent with the belief that philosophical rationality may be used to answer questions that lack evident connection with pressing practical concerns. And on at least one occasion the Buddha does just this. Pressed to give his answers to the questions about the arhat and the like, the Buddha first rejects all the possibilities of the tetralemma, and defends his refusal on the grounds that such theories are not conducive to liberation from saṃsāra . But when his questioner shows signs of thereby losing confidence in the value of the Buddha’s teachings about the path to the cessation of suffering, the Buddha responds with the example of a fire that goes out after exhausting its fuel. If one were asked where this fire has gone, the Buddha points out, one could consistently deny that it has gone to the north, to the south, or in any other direction. This is so for the simple reason that the questions ‘Has it gone to the north?’, ‘Has it gone to the south?’, etc., all share the false presupposition that the fire continues to exist. Likewise the questions about the arhat and the like all share the false presupposition that there is such a thing as a person who might either continue to exist after death, cease to exist at death, etc. (Anālayo 2018, 41) The difficulty with these questions is not that they try to extend philosophical rationality beyond its legitimate domain, as the handmaiden of soteriologically useful practice. It is rather that they rest on a false presupposition—something that is disclosed through the employment of philosophical rationality.

A different sort of challenge to the claim that the Buddha valued philosophical rationality for its own sake comes from the role played by authority in Buddhist soteriology. For instance, in the Buddhist tradition one sometimes encounters the claim that only enlightened persons such as the Buddha can know all the details of karmic causation. And to the extent that the moral rules are thought to be determined by the details of karmic causation, this might be taken to mean that our knowledge of the moral rules is dependent on the authority of the Buddha. Again, the subsequent development of Buddhist philosophy seems to have been constrained by the need to make theory compatible with certain key claims of the Buddha. For instance, one school developed an elaborate form of four-dimensionalism, not because of any deep dissatisfaction with presentism, but because they believed the non-existence of the past and the future to be incompatible with the Buddha’s alleged ability to cognize past and future events. And some modern scholars go so far as to wonder whether non-self functions as anything more than a sort of linguistic taboo against the use of words like ‘I’ and ‘self’ in the Buddhist tradition (Collins 1982: 183). The suggestion is that just as in some other religious traditions the views of the founder or the statements of scripture trump all other considerations, including any views arrived at through the free exercise of rational inquiry, so in Buddhism as well there can be at best only a highly constrained arena for the deployment of philosophical rationality.

Now it could be that while this is true of the tradition that developed out of the Buddha’s teachings, the Buddha himself held the unfettered use of rationality in quite high esteem. This would seem to conflict with what he is represented as saying in response to the report that he arrived at his conclusions through reasoning and analysis alone: that such a report is libelous, since he possesses a number of superhuman cognitive powers (M I.68). But at least some scholars take this passage to be not the Buddha’s own words but an expression of later devotionalist concerns (Gombrich 2009: 164). Indeed one does find a spirited discussion within the tradition concerning the question whether the Buddha is omniscient, a discussion that may well reflect competition between Buddhism and those Brahmanical schools that posit an omniscient creator. And at least for the most part the Buddhist tradition is careful not to attribute to the Buddha the sort of omniscience usually ascribed to an all-perfect being: the actual cognition, at any one time, of all truths. Instead a Buddha is said to be omniscient only in the much weaker sense of always having the ability to cognize any individual fact relevant to the soteriological project, viz. the details of their own past lives, the workings of the karmic causal laws, and whether a given individual’s defilements have been extirpated. Moreover, these abilities are said to be ones that a Buddha acquires through a specific course of training, and thus ones that others may reasonably aspire to as well. The attitude of the later tradition seems to be that while one could discover the relevant facts on one’s own, it would be more reasonable to take advantage of the fact that the Buddha has already done all the epistemic labor involved. When we arrive in a new town we could always find our final destination through trial and error, but it would make more sense to ask someone who already knows their way about.

The Buddhist philosophical tradition grew out of earlier efforts to systematize the Buddha’s teachings. Within a century or two of the death of the Buddha, exegetical differences led to debates concerning the Buddha’s true intention on some matter, such as that between the Personalists and others over the status of the person. While the parties to these debates use many of the standard tools and techniques of philosophy, they were still circumscribed by the assumption that the Buddha’s views on the matter at hand are authoritative. In time, however, the discussion widened to include interlocutors representing various Brahmanical systems. Since the latter did not take the Buddha’s word as authoritative, Buddhist thinkers were required to defend their positions in other ways. The resulting debate (which continued for about nine centuries) touched on most of the topics now considered standard in metaphysics, epistemology and philosophy of language, and was characterized by considerable sophistication in philosophical methodology. What the Buddha would have thought of these developments we cannot say with any certainty. What we can say is that many Buddhists have believed that the unfettered exercise of philosophical rationality is quite consistent with his teachings.

  • Albahari, Miri, 2006, Analytical Buddhism , Basingstoke: Palgrave Macmillan.
  • –––, 2014, ‘Insight Knowledge of No Self in Buddhism: An Epistemic Analysis,’ Philosophers’ Imprint , 14(1), available online .
  • Anālayo, Bhikkhu, 2018, Rebirth in Early Buddhism and Current research , Cambridge, MA: Wisdom.
  • Collins, Stephen, 1982, Selfless Persons , Cambridge: Cambridge University Press.
  • Cousins, L. S., 2022, Meditations of the Pali Tradition: Illuminating Buddhist Doctrine, History, and Practice, edited by Sarah Shaw, Boulder, CO: Shambala.
  • Gethin, Rupert, 1998, The Foun dations of Buddhism , Oxford: Oxford University Press.
  • Gombrich, Richard F., 1996, How Buddhism Began , London: Athlone.
  • –––, 2009, What the Buddha Thought , London: Equinox.
  • Gowans, Christopher, 2003, Philosophy of the Buddha , London: Routledge.
  • Harvey, Peter, 1995, The Selfless Mind , Richmond, UK: Curzon.
  • Jayatilleke, K.N., 1963, Early Buddhist Theory of Knowledge , London: George Allen and Unwin.
  • Rahula, Walpola, 1967, What the Buddha Taught , 2 nd ed., London: Unwin.
  • Ronkin, Noa, 2005, Early Buddhist Metaphysics , London: Routledge.
  • Ruegg, David Seyfort, 1977, ‘The Uses of the Four Positions of the Catuṣkoṭi and the Problem of the Description of Reality in Mahāyāna Buddhism,’ Journal of Indian Philosophy , 5: 1–71.
  • Siderits, Mark, 2021, Buddhism As Philosophy , 2nd edition, Indianapolis: Hackett.
  • Smith, Douglass and Justin Whitaker, 2016, ‘Reading the Buddha as a Philosopher,’ Philosophy East and West , 66: 515–538.
How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.
  • The Pali Tipitaka , Pali texts
  • Ten Philosophical Questions to Ask About Buddhism , a series of talks by Richard P. Hayes
  • Access to Insight , Readings in Theravada Buddhism
  • Buddhanet , Buddha Dharma Education Association

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Schopenhauer’s Advice on How to Achieve Great Things

Do you have an important project in mind? The 19th-century philosopher’s approach is still timely today.

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“H ow do you write a book? ” Like most authors, I get this question often. Sometimes, I find that the person is asking about overcoming specific obstacles, such as getting started (answer: first spend three months talking about your idea to anyone who will listen) and how to deal with writer’s block (answer: lower your self-imposed standards and just get words down). But sometimes, underlying the question is a more general curiosity or concern about how to do a really big thing requiring a great deal of time and intense personal discipline. A similar question might be “How do you run a marathon?” or “How do you play the piano?”

People want to know how to do a big thing because in a life full of quotidian trivia, a major project—even if it isn’t necessary to support oneself—conveys significance and permanence. It can be proof to oneself of being able to accomplish something out of the ordinary. To paraphrase John F. Kennedy’s reason for the U.S. space program, many people want to do something not because it is easy, but because it is hard.

Whether you want to write a book, run a marathon, or play a Beethoven sonata, here are three rules that can supercharge your effort—inspired by the 19th-century philosopher Arthur Schopenhauer and backed up by modern social science.

Annie Lowrey: The monk who thinks the world is ending

S chopenhauer knew a thing or two about big projects: He published hefty books such as Die Welt als Wille und Vorstellung ( The World as Will and Representation )— two volumes , comprising hundreds of pages—filled with dense theory about our inability to perceive reality directly. But Schopenhauer was also an applied philosopher, one who was determined to show through dozens of essays how philosophy could provide practical life advice. These were not his most popular works, nor are they much remembered today, but I would argue that they constitute some of his most valuable writing.

An example of his applied work is “Our Relation to Ourselves,” one of his Counsels and Maxims published in 1851, when he was 63 years old. In this essay, Schopenhauer offered rules for living that stand up remarkably well when compared with the findings of modern research; they provide what has come, for me, to be the best guidelines for doing the big thing . Indeed, they are what I think about when I begin writing a book.

Schopenhauer loved metaphor, and his counsel starts with the example of a mason: The man is “employed on the building of a house” but “may be quite ignorant of its general design.” Because of this arrangement, Schopenhauer suggested, the mason was stuck in the daily details of his work instead of seeing it as part of a grand design. And so it is with any aspect of existence: “It is only when we come to view our life as a connected whole that our character and capacities show themselves in their true light.” The mason can take greater satisfaction in his work and stay motivated if he is able to envision the entire house while he works on the details.

Arthur C. Brooks: Three paths toward the meaning of life

Keeping the big picture in view enhances the success of any task requiring significant time and effort. One typical experiment from 2020 showing this involved having a group of undergraduate students set specific goals for their grades, as opposed to others who did not. By doing so, they were induced to see their class performance across the semester in its totality, not just in terms of specific exams or homework assignments. The researchers found that the goal-setting students performed significantly better than their peers.

Having the whole project in mind does not mean having to focus constantly on the future. You need to know where you are going, but Schopenhauer argues that “another important element in the wise conduct of life is to preserve a proper proportion between our thought for the present and our thought for the future.” He goes on to observe, “It is seldom that a man holds the right balance between the two extremes.” For most of us, the problem with finding that balance comes from not being present in the here and now but getting stuck thinking about what is to come. If we’re not mindful in this way, that hurts our ability to focus and make tangible progress in the immediate present, and creates an incentive to procrastinate on big projects.

To think that this was written more than a century before Westerners began to see the well-being benefits of mindfulness is extraordinary. In his interest in Eastern spirituality, Schopenhauer was far ahead of time; on occasion, he even called himself a Buddhist .

Read: The glory of feeling fine

As Schopenhauer knew, mindfulness is a skill crucial for the execution of big projects. Indeed, modern scholars studying procrastination—the bane of book-writing, marathon-training, and piano-learning—have found that mindfulness significantly predicts the ability to avoid procrastination. Mindfulness training can also make people more productive in their work, as researchers have shown .

We should work to see the whole project, but we should also limit our vista to that—and, in general, resist distraction from diversions that go outside our project. “We are happy in proportion as our range of vision, our sphere of work, our points of contact with the world, are restricted and circumscribed,” he wrote. “We are more likely to feel worried and anxious if these limits are wide.” The recent work of scholars suggests that he was spot on: An overload of unnecessary information can lower well-being. A classic case of this is, of course, social media, which beckons with terabytes of distracting nonsense that can eat up your time and leave you feeling empty, guilt-ridden, or on edge.

Such overload also distracts you from your big projects. After all, what are you likely to be doing when you procrastinate? For many, it is scrolling amusing videos and irrelevant news. This could be the most obvious yet understudied reason for falling productivity in the years since millions of Americans’ jobs shifted more toward virtual work: If your employment involves a screen that forms a window into the vast wilderness of the internet, then it is always imploring you to drift away from what you are supposed to work on.

Arthur C. Brooks: To be happy, hide from the spotlight

S chopenhauer’s advice might seem contradictory: Keep the big picture in mind but stay in the here and now. True to his Eastern proclivities, this is really just an invitation to live and work in a balanced way. Envision the cathedral you are building, but then focus on the brick you are laying; don’t be thrown off by unrelated projects. Here are three practical rules for applying this advice to your big goal.

1. Keep the grand plan in mind. Some special days—your wedding day, the birth of a child—have a profound impact on the whole of your life. Most days, however, are fairly unremarkable. You see your colleagues, family, and friends; do your work; eat; watch a little TV; and try to get to bed on time. Yet these days are the building blocks in a project that takes a long time to accomplish. Each ordinary day, you have a choice: You can build your house up a little, tear it down a bit, or neglect it entirely. To choose the first option, start each day by envisioning for a minute your whole purpose and your desire to complete it. Then resolve to live this day in alignment with that desire. In the evening, briefly survey the day, notice where you perhaps fell short of your goal, and make a few resolutions to tighten things up tomorrow.

2. Live in day-tight compartments. A daily focus on the big picture is different from living in the future. Although you need to keep the end in mind as you think about the whole project, it is too easy to spend too much time in what is known as prospection —mentally living at the finish line. This subjects you to the arrival fallacy , which means that you imagine meeting a specific goal as the be-all and end-all (provoking frustration and disappointment when it isn’t as sweet as anticipated). Prospection also leads you to miss the only moment you can actually use to make progress: this one . After you envision your completed project, back up to focus on today and only on what you need to do here and now to make progress. Make a schedule and a list for the day, and then—as the self-improvement author Dale Carnegie liked to say —live in “day-tight compartments,” rather than daydreaming or worrying about the future (or, for that matter, ruminating on the past).

3. Block out the noise. When you learn to drive, you are taught to maintain a level of situational awareness that is wide enough to help you anticipate problems but not so wide that it distracts you. So you watch your mirrors but don’t read and answer texts. (You don’t do that, do you?) The same goes for your project. You need to know what’s going on around you that might affect your life and work, but not what is irrelevant to these things. I am not advocating a “full ostrich” model of ignoring the outside world entirely. Rather, I mean to recommend ordering your information intake so that extraneous stuff doesn’t eat up your attention. Schedule your time in a way that relegates distracting activities, such as news consumption and social-media scanning, to prescribed times. Perhaps you could decide to read the news for 30 minutes in the morning and vegetate on social media for 30 minutes at the end of the day. If time-tabling activities like that works for your schedule, then stick to it permanently.

Arthur C. Brooks: What Rainn Wilson knows about God

P erhaps you’ve spent years wishing you could do something challenging and significant, and have concluded that you just don’t have it in you. I once knew a famous intellectual who had written hundreds of short articles but no books. I asked him why that was, and he said, sounding regretful, “Long ago, I figured out that I am just not a book writer.” I believe this wasn’t true in his case, and it doesn’t have to be true in yours, either—whatever your big project might be. All you need is a little Schopenhauer.

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Yale vows new actions to address past ties to slavery, issues apology, book.

 Ledger document from 18th century recording transactions of enslaved persons

Yale University’s ongoing work to understand its history and connections to slavery continued today with announcements of new commitments and actions and a formal apology in response to the findings of a scholarly, peer-reviewed book, “Yale and Slavery: A History,” authored by Yale Professor David W. Blight with the Yale and Slavery Research Project.

“ Confronting this history helps us to build a stronger community and realize our aspirations to create a better future,” Peter Salovey, Yale’s president, and Josh Bekenstein, senior trustee of the Yale Corporation, wrote in a message to the university community . “Today, on behalf of Yale University, we recognize our university’s historical role in and associations with slavery, as well as the labor, the experiences, and the contributions of enslaved people to our university’s history, and we apologize for the ways that Yale’s leaders, over the course of our early history, participated in slavery.

“ Acknowledging and apologizing for this history are only part of the path forward. These findings have propelled us toward meaningful action to address the continued effects of slavery in society today.”

The message followed a comprehensive, long-term examination Yale launched in 2020 to better understand the university’s history — specifically its formative ties to slavery and the slave trade.

“ We chose to do this because we have a responsibility to the pursuit of truth and the dissemination of knowledge, both foundational to the mission of our university,” Salovey and Bekenstein said in the message. “Confronting this history helps us to build a stronger community and realize our aspirations to create a better future.”

Since October 2020, the Yale and Slavery Research Project has conducted intensive research to provide a clearer and more comprehensive understanding of the university’s past.

The research project included faculty, staff, students, and New Haven community members, and was led by Blight, Sterling Professor of History in Yale's Faculty of Arts and Sciences and director of the Gilder Lehrman Center for the Study of Slavery, Resistance, and Abolition at Yale. Members of the group shared their results publicly as they conducted their research, and the university has steadily launched programs and initiatives in response.

The full findings from the project are now published by Yale University Press in a scholarly, peer-reviewed book authored by Blight and members of the Yale and Slavery Research Project. Key findings and the full book are available online for free.

The findings

Through its research, the Yale and Slavery Research Project “has deepened greatly our understanding of our university’s history with slavery and the role of enslaved individuals who participated in the construction of a Yale building or whose labor enriched prominent leaders who made gifts to Yale,” Salovey and Bekenstein said.

Although there are no known records of Yale University owning enslaved people, many of Yale’s Puritan founders owned enslaved people, as did a significant number of Yale’s early leaders and other prominent members of the university community. The research project has identified over 200 of these enslaved people, the message said. The majority of those who were enslaved are identified as Black, but some are identified as Indigenous. Some of those enslaved participated in the construction of Connecticut Hall, the oldest building on campus. Others worked in cotton fields, rum refineries, and other punishing places in Connecticut or elsewhere.

“ Their grueling labor benefited those who contributed funds to Yale,” the message said.

The project’s findings also revealed that prominent members of the Yale community joined with New Haven leaders and citizens to stop a proposal to build a college in New Haven for Black youth in 1831, which would have been America’s first Black college.

Additional aspects of Yale’s history are illuminated in the book’s findings, including the Yale Civil War Memorial that honors those who fought for the North and the South without any mention of slavery or other context, the message said.

Many of the project’s findings have been shared publicly and addressed by Yale on an ongoing basis during the research process.

‘ Our forward-looking commitment’

Based on the Yale and Slavery Research Project’s findings and the university’s history, Yale leaders announced new actions that focus “on systemic issues that echo in our nation’s legacy of slavery.”

The actions focus on increasing educational access; advancing inclusive economic growth; better reflecting history across campus; and creating wide access to Yale’s historical findings. The Yale and Slavery Research Project is part of Yale’s broader Belonging work to enhance diversity, support equity, and promote an environment of welcome, inclusion, and respect.

“ The new work we undertake advances inclusive economic growth in New Haven,” Salovey and Bekenstein said. “Aligned with our core educational mission, we also are ensuring that our history, in its entirety, is better reflected across campus, and we are creating widespread access to Yale’s historical findings.”

The full details of the university’s response are available on the Yale and Slavery Reseearch Project website .

Several of the university’s commitments are highlighted below:

‘ Increasing educational access and excellence in teaching and research’

The lost opportunity to build a college for Black students in New Haven in 1831 has prompted Yale to strengthen its partnerships with the nation’s Historically Black Colleges and Universities (HBCUs) and to expand educational pathways for New Haven youth.

  • New Haven School Teachers: New Haven, as well as the rest of the country, is dealing with an acute and ongoing teacher shortage; in the city, there were 80 teaching positions that went unfilled during the last academic year. There are many reasons for this shortage, including the high costs of acquiring certification and a master’s in teaching degree, compared to the relatively modest compensation in the profession. “We are partnering with the New Haven Public School system, New Haven Promise, and Southern Connecticut State University to design a new residency fellowship program to provide funding to aspiring teachers, so they can attain a Master’s in Teaching degree in exchange for a commitment of at least three years of service in the New Haven Public School system,” Salovey and Bekenstein said. Once launched, this fellowship program aims to place 100 teachers with master’s degrees into the city’s schools in five years.
  • Yale and Slavery Teachers Institute Program: Yale will also launch a four-year teacher’s institute in summer 2025 to foster innovation in the ways regional history is taught. This program will help K-12 teachers in New England meet new state mandates for incorporating Black and Indigenous history into their curricula. Each year, a cohort of teachers will engage with partners within and outside of the university community to study content and methods related to a particular theme, using the book “Yale and Slavery: A History” as “a springboard.” The first year of the program will focus on Indigenous history, followed by slavery in the north, and Reconstruction and the Black freedom struggle. Led by the Gilder Lehrman Center for the Study of Slavery, Resistance, and Abolition at the Yale MacMillan Center, the program will provide a platform for teachers in New England to co-develop curricular materials, in collaboration with scholars, public historians, Native communities, and other groups. The pedagogical materials and methods created through the program will be disseminated broadly for the benefit of students, educators, and the general public throughout the region.
  • HBCU Research Partnerships : Yale continues to expand its research partnerships with HBCUs across the country with pathways programs for students, opportunities for faculty collaboration, and faculty exchange programs. The university will announce a significant new investment in the coming weeks.
  • New Haven Promise Program : In January 2022, Yale expanded its contribution to New Haven Promise , a college scholarship and career development program that has supported more than 2,800 students from the New Haven Public Schools, by 25% annually, from $4 million to $5 million, and extended its commitment through June 2026.
  • Pennington Fellowships : In December 2022, Yale launched a new scholarship to support New Haven high school graduates to attend one of its partner HBCU institutions (Hampton University, Howard University, Morehouse College, Morgan State University, North Carolina A&T, and Spelman College). The program is designed to help address historical disparities in educational opportunities for students from New Haven and will grow to include 40 to 50 Pennington scholars at any given time, supporting students in their academic, financial, and career entry success.
  • Law School Access Program : Yale Law School’s pipeline program serves first-generation, low-income, and under-represented students from New Haven. The program invests in a class of up to 20 fellows who are “passionate about uplifting their local communities” in New Haven and Connecticut. Yale began centrally co-funding the program with the law school in 2024 to ensure its long-term stability.
  • K-12 Educational Outreach in New Haven : Yale supports many programs for youth in New Haven and surrounding communities, and thousands of public school children take part in Yale-funded academic and social development programs . These include Yale’s Pathways to Science and Yale’s Pathways to Arts and Humanities programs .

‘ Advancing inclusive economic growth in New Haven’

Yale remains committed to partnering with the City of New Haven to create vibrant shared communities with increased economic opportunities. This builds on the university’s ongoing work with the New Haven community, which includes increasing what was already the largest voluntary payment by a university to its host city in the country to approximately $135 million over six years and the creation of a new Center for Inclusive Growth to develop and implement strategies to grow the city economically.

  • Dixwell Plaza: Yale recently signed a 10-year letter of intent for space at Dixwell Plaza to support the development of a state-of-the-art mixed-use retail, residential, and cultural hub in Dixwell’s historically Black community center that is rooted in restorative economic development . Yale is working on this initiative with the Connecticut Community Outreach and Revitalization Program (ConnCORP), a local organization whose mission is to provide opportunities to New Haven’s underserved residents.
  • Community Investment Program : Yale’s community investment program works with independently owned retail businesses. Most recently, University Properties has supported a growing number of locally owned brick-and-mortar businesses, including restaurants and retail clothing stores. This program brings jobs to New Haven residents and expands the city’s tax base.

‘ Acknowledging our past’

The Yale and Slavery Research Project’s findings make clear that Yale’s foundations are inextricably bound with the economic and political systems of slavery, Salovey and Bekenstein wrote in the message. “That history is not fully evident on our campus, and we are working to ensure that our physical campus provides members of our community with a more complete view of the university’s history,” they said, noting the following projects:

  • Transforming Connecticut Hall : Connecticut Hall, constructed in the mid-18th century using in part the labor of enslaved people, is being reconstituted as a place of healing and communion as the new home of the Yale Chaplaincy. The Yale Committee on Art Representing Enslavement will make recommendations for how the building’s history with slavery can be acknowledged and made evident through art. The renovated building is currently slated to be reopened in summer 2025.
  • Civil War Memorial : Yale’s Civil War Memorial, located in Memorial Hall and dedicated in 1915, is a “Lost Cause” monument. However, the purpose and meaning of the memorial are largely unknown to most people who walk past it. Recently, an educational display was installed near the memorial to educate visitors on its history and provide additional resources.
  • Committee for Art Recognizing Enslavement : In June 2023, the university launched the Yale Committee for Art Recognizing Enslavement , which includes representatives from both the Yale and New Haven communities. The committee is working with (and soliciting input from) members of the campus and New Haven communities to commission works of art and related programming to address Yale’s historical roles and associations with slavery and the slave trade, as well as the legacy of that history.
  • M.A. Privatim degrees : In April 2023, the Yale board of trustees voted to confer M.A. Privatim degrees on the Rev. James W. C. Pennington (c. 1807-1870) and the Rev. Alexander Crummell (1819-1898). Both men studied theology at Yale, but because they were Black, the university did not allow them to register formally for classes or matriculate for a degree. On Sept. 14, 2023, the university held a ceremony to honor the two men and commemorate the conferral of the degrees.

‘ Creating widespread access to historical findings’

The book “Yale and Slavery: A History” provides a more complete narrative of Yale’s history — as well as that of New Haven, Connecticut, and the nation. Aligned with the university’s core educational mission, Yale will provide opportunities for communities within and beyond Yale’s campus to learn from the findings.

  • New Haven Museum Exhibition : Today, Yale opened a new exhibition at the New Haven Museum, created in collaboration with the Yale University Library, the Yale and Slavery Research Project, and the museum. On view through the summer, the exhibition complements the publication of “Yale and Slavery: A History” and draws from the research project’s key findings in areas such as the economy and trade, Black churches and schools, the 1831 Black college proposal, and memory and memorialization in the 20th century and today. The exhibition places a special focus on stories of Black New Haven, including early Black students and alumni of Yale, from the 1830s to 1940. There is no admission fee for viewing the exhibition.
  • Book Distribution : Yale will provide copies of the book to each public library and high school in New Haven, as well as to local churches and other community organizations. The university has subsidized a free e-book version that is available to everyone.
  • DeVane Lecture in Fall 2024: Blight will teach the next DeVane Lecture — a semester-long lecture series open to the public — during the Fall 2024 semester. Students can take the course for credit, and the lectures are free to attend for New Haven and other local community members. His course will cover the findings of the Yale and Slavery Research Project and related scholarly work. The lectures will be filmed and made available for free online in 2025.
  • App-Guided Tour : A new app includes a map of key sites on campus and in New Haven with narration, offering users the opportunity to take a self-guided tour. The tour’s 16 stops start with the John Pierpont House on Elm Street and end at Eli Whitney’s tomb in the Grove Street Cemetery.
  • Campus Tours : With a more accurate understanding of Yale’s history, the university is updating campus tours so that they include the key findings from the Yale and Slavery Research Project, particularly concerning the Civil War Memorial and Connecticut Hall.

Working together to strengthen the community

The university’s commitments are ongoing, “and there remains more to be accomplished in the years ahead,” Salovey and Bekenstein said.

Yale has established a Committee on Addressing the Legacy of Slavery to seek broad input from faculty, students, staff, alumni, New Haven community members, and external experts and leaders on actions Yale can take to address its history and legacy of slavery and “create a stronger and more inclusive university community that pursues research, teaching, scholarship, practice, and preservation of the highest caliber,” they said. The committee will be chaired by Secretary and Vice President for University Life Kimberly Goff-Crews.

Salovey and Bekenstein also invited members of the Yale and New Haven communities to read the book and share their comments . The Committee on Addressing the Legacy of Slavery will review all input and consider future opportunities — with New Haven, other universities, and other communities — to improve access to education and enhance inclusive economic growth, they said. The committee will report to the president.

In the coming weeks, the committee will host listening sessions for faculty, students, staff, and alumni. The Committee for Art Recognizing Enslavement will also host forums for members of the community.

In their message, Salovey and Bekenstein noted that the Yale and Slavery Research Project “has helped gain a more complete understanding of our university’s history.” They said the steps and initiatives Yale has established in response to the historical findings build on the university’s continued commitments to the New Haven community and its ongoing Belonging at Yale work to enhance diversity, support equity, and promote an environment of welcome, inclusion, and respect.

Several community and higher education leaders shared their thoughts about Yale’s announcement and plans.

“ I applaud Yale for studying its history more fully and responding to its historical ties to slavery by building on the partnerships it has with the New Haven community,” said Madeline Negrόn, superintendent of the New Haven Public Schools. “I welcome the possibility of Yale supporting the Teacher Residency Program for New Haven. Teacher recruitment and retention is one of New Haven Public Schools’ priorities.

“ We are eager to partner with Yale to finalize the design and implementation of a fellowship program aimed to support developing high quality and diverse teachers to stay long term in New Haven Public Schools.”

Yale’s police chief, Anthony Campbell, said:

“ Yale University’s leadership acknowledges the institution’s role in the travesty of slavery in the United States, recognizing that as a place of higher learning and research, it must confront and acknowledge this history. While Yale itself did not own slaves, the acknowledgment that some of its founders were slaveholders and that the oldest building on campus was constructed with slave labor underscores the university’s commitment to transparency and healing.

“ Furthermore, Yale’s support for the New Haven community, evidenced by its partnership with the New Haven Promise Program and the establishment of the Reverend Pennington Scholarships, signifies its dedication to the healing process.”

Lt. Gen. (Ret.) Darrell K. Williams, the 13th president of Hampton University, said:

“ Dr. Martin Luther King Jr. was correct — the moral arc of the universe is long, but it bends toward justice. I also firmly believe that truth is essential to justice, and thus, with more truth comes more justice. I applaud the Yale community’s courage to publicly acknowledge Yale’s role in such a painful and consequential chapter of America’s story.”

In their message to the Yale community, Salovey and Bekenstein wrote:

“ Today, we mark one milestone in our journey to creating a stronger and more inclusive Yale and to confronting deeply rooted challenges in society to do our part in building ‘the beloved community’ envisioned by Dr. Martin Luther King Jr.

“ Our work continues, and we welcome your thoughts and hope you will engage with our history .”

Campus & Community

Media Contact

Karen N. Peart: [email protected] , 203-432-1345

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TDB and the World Bank to Accelerate Access to Sustainable and Clean Energy in Africa

WASHINGTON, February 12, 2024 — The World Bank has extended a facility of close to $300 million to the Eastern and Southern African Trade and Development Bank (TDB), to support distributed renewable energy (DRE) and clean cooking private sector projects in eligible countries of the World Bank’s International Development Association (IDA) that are TDB member states.

This new facility follows TDB’s successful financing of innovative off-grid solar projects in the region it serves which were financed under a groundbreaking $415 million World Bank Regional Infrastructure Financing Facility (RIFF) facility that was extended to TDB in 2020.

It is part of a first wave of phases of IDA’s $5 billion Accelerating Sustainable and Clean Energy Access Transformation (ASCENT) program , which is expected to provide access to electricity to up to 100 million people in Africa over the next seven years and contribute to achieving SDG 7. Other phases under this stage of the program also include the ASCENT COMESA Regional Acceleration Platform to be implemented by the COMESA Secretariat, and programs in four initial countries, which were selected as ASCENT champions representing different energy access stages and contexts found in the region.

The facility is financed through International Development Association (IDA) financing and a grant from the Energy Sector Management Assistance Programme (ESMAP). Under the facility extended to TDB, the ASCENT Regional Energy Access Financing Platform (REAF) will be established and implemented. The ASCENT REAF is estimated to have the potential to facilitate access to electricity for up to 5 million people, access to clean cooking for up to 1 million people and add up to 35MW in terms energy capacity to the region. 

Through direct lending to private sector, co-financing or on-lending via financial intermediaries, loans under this facility will be provided to DRE and clean cooking companies, with smaller loans to SMEs to be extended through TDB Group’s Trade and Development Fund (TDF).

Furthermore, performance-based catalytic grants will be made available to support companies entering new markets in order to pilot promising innovations and help the private sector grow. This is in addition to technical assistance, capacity building and the development and piloting of financial innovations for TDB, TDF and clients, to enhance the sustainability of their interventions in the DRE and clean cooking space.  This support will particularly focus on pipeline development, implementation tools and technologies, E&S aspects, climate resilience, gender, and innovative financing instruments.

Progress on many human development indicators and improvements in electrification rates in Africa have been stifled by recent global crises and macroeconomic woes. Electricity is fundamental to the region’s efforts to reduce extreme poverty and to its sustainable growth. It provides the lighting needed for children to study and become agents of change, promotes inclusion, and yields the power needed to enable the private sector – MSMEs and big corporates alike – to generate jobs and economic output, and drive innovation and industrial development. Access to clean energy, including for cooking, is paramount to reducing indoor air pollution and improving productivity and health outcomes, especially for women.

Admassu Tadesse, TDB Group President and Managing Director said: “With African energy demand projected to grow rapidly alongside growth in population and incomes, there is an acute need to boost the intermediation of financing, including of concessional finance which can be leveraged to crowd-in more private capital, and make a substantial difference towards greater access to sustainable and clean energy in Africa. Together with several other strategic engagements with World Bank Group institutions, TDB Group is delighted to further elevate its partnership with the World Bank’s IDA through ASCENT which stands to bolster the efforts the Group has been deploying towards a just energy transition, including by adding low-carbon energy capacity in its markets, thereby enhancing their energy security and sustainable growth, while reducing GHG emissions.”

Boutheina Guermazi, World Bank Director for Regional Integration in Africa and the Middle East said: “Access to sustainable, reliable, and affordable energy is at the crux of Africa’s development and poverty reduction efforts. The World Bank is pleased to build on our strong partnership with TDB Group, and we look forward to leveraging our combined efforts to unlock even more sources of financing for a host of private sector actors through the new ASCENT Regional Energy Access Financing Platform (REAF) .”

Established in 1985, the Eastern and Southern African Trade and Development Bank (TDB) is an investment-grade African regional development finance group, with the mandate to finance and foster trade, regional economic integration and sustainable development. With an asset base of USD 10 bn, TDB Group has 25 African member states, which alongside non-regional member countries and institutional investors from Africa, Europe and Asia, form TDB's community of shareholders.

TDB Group counts several subsidiaries and strategic business units including the Trade and Development Bank (TDB), TDB Group Asset Management, the Trade and Development Fund (TDF), TDB Captive Insurance Company (TCI), the ESATAL fund management company and TDB Academy.

www.tdbgroup.org

About the World Bank Group

The World Bank Group has a bold vision: to create a world free of poverty on a livable planet. In more than 100 countries, the World Bank Group provides financing, advice, and innovative solutions that improve lives by creating jobs, strengthening economic growth, and confronting the most urgent global development challenges. The World Bank Group is one of the largest sources of funding and knowledge for developing countries. It consists of the World Bank, including the International Bank for Reconstruction and Development (IBRD) and the International Development Association (IDA); the International Finance Corporation (IFC); the Multilateral Investment Guarantee Agency (MIGA); and the International Centre for Settlement of Investment Disputes (ICSID). For more information, please visit www.worldbank.org , www.miga.org , and www.ifc.org .

The World Bank in Africa

African Trade and Development Bank (TDB)

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Research Opportunities in Space and Earth Science (ROSES)-2024 Released

NASA's Science Mission Directorate (SMD) announces the release of its annual omnibus solicitation for basic and applied research, Research Opportunities in Space and Earth Science (ROSES) 2024 as NNH24ZDA001N on or about February 14, 2024, at  https://solicitation.nasaprs.com/ROSES2024

ROSES is an omnibus solicitation, with many individual program elements, each with its own due dates and topics. Table 2 and Table 3 of this NRA, which will be posted at https://solicitation.nasaprs.com/ROSES2024table2 and https://solicitation.nasaprs.com/ROSES2024table3 , respectively, provide proposal due dates and hypertext links to descriptions of the solicited program elements in the Appendices of this NRA. Together, these program elements cover the wide range of basic and applied supporting research and technology in space and Earth sciences supported by SMD.

ROSES NRA may result in grants, cooperative agreements, and inter- or intra-agency transfers, depending on the nature of the work proposed, the proposing organization, and/or program requirements. At the time of release of ROSES, we anticipate that all awards to non-governmental organizations will be federal assistance awards, and most program elements of ROSES specify grants. Unless specifically permitted by a particular program element, ROSES will not result in contracts because it would not be appropriate for the nature of the work solicited.

Except for China (see Section III.c of the ROSES Summary of Solicitation and the ROSES PRC FAQ ), organizations of every type, domestic and foreign, Government and private, for profit and not-for-profit, may submit proposals without restriction on teaming arrangements. Research involving non-U.S. organizations must be no exchange of funds, see https://science.nasa.gov/researchers/sara/faqs#14

Awards range from under $100K per year for focused, limited efforts (e.g., data analysis) to more than $1M per year for extensive activities (e.g., development of hardware for science experiments and/or flight). Periods of performance are typically three years, but some programs may allow up to five years and others specify shorter periods.

The funds available and the anticipated number of awards are given in each program element and range from less than one to several million dollars, which allows for selection from a few to as many as several dozen proposals.

Electronic submission of proposals is required by the respective due dates for each program element and must be submitted by an authorized official of the proposing organization. Electronic proposals may be submitted via the NASA proposal data system NSPIRES or via Grants.gov.

Every organization that intends to submit a proposal in response to ROSES-2024 must be registered with NSPIRES; organizations that intend to submit proposals via Grants.gov must be registered with Grants.gov, in addition to being registered with NSPIRES. Such registration must identify the authorized organizational representative(s) (AOR) who will submit the electronic proposal. All proposal team members must be registered in NSPIRES regardless of the submission system, so we may perform automatic organizational conflict of interest checking of reviewers. Potential proposers and proposing organizations are urged to access the system(s) well in advance of the proposal due date(s) of interest to familiarize themselves with its structure and to enter the requested information.

Notices of intent to propose and Step-1 Proposals will be due starting in March 27, 2024, and Full (Step-2) Proposals will be due no earlier than May 14, 2024, see Table 2 and Table 3 .

Potential proposers are strongly encouraged to read Section I(d) of the ROSES Summary of Solicitation and ROSES-24 FAQ#1 that list significant changes prior ROSES.

To learn of the addition of new program elements and all amendments to this NRA, proposers may:

  • Subscribe to the SMD mailing lists (by logging in at http://nspires.nasaprs.com/ and checking the appropriate boxes under "Account Management" and "Email Subscriptions");
  • Get automatic updates of due dates using the ROSES-2024 due date Google calendar. Instructions will be available shortly after release at https://science.nasa.gov/researchers/sara/library-and-useful-links (link from the words due date calendar);
  • and checking this ROSES-2024 Blog at https://science.nasa.gov/researchers/solicitations/roses-2024/

Frequently asked questions about ROSES-2024 will be posted at http://science.nasa.gov/researchers/sara/faqs/ shortly after release.

Questions concerning the individual program elements in ROSES should be directed to the point(s) of contact in the Summary Table of Key Information at the end of the program element and at http://science.nasa.gov/researchers/sara/program-officers-list/ .

Subject matter experts are encouraged to sign up to be a volunteer reviewer at https://science.nasa.gov/researchers/volunteer-review-panels

Questions concerning general ROSES-2024 policies and procedures may be directed to Max Bernstein, Lead for Research, Science Mission Directorate, at [email protected] .

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Central Asia   |   East Asia   |   South Asia   |   Southeast Asia & Sri Lanka

Buddhist iconography   |   The stupa   |   Buddhism in contemporary art

Gen & intro banner

Kurt A. Behrendt, How to Read Buddhist Art (2020)

Adamjee Divine Bodies cover art

Qamar Adamjee et al, Divine Bodies: Sacred Imagery in Asian Art (2018)

McDaniel Buddhist Leisure cover art

Justin T. McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism... (2018)

Chicarelli Illustrated Intro cover art

Charles F. Chicarelli, Buddhism and Buddhist Art: An Illustrated Introduction (2017)

Sullivan Sacred Objects cover art

Bruce M. Sullivan (ed.), Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums (2015)

Fleming & Mann cover art

Benjamin Fleming & Richard Mann (eds.), Material Culture and Asian Religions: Text, Image, Object (2014)

Hegewald Shadow cover art

Julia A.B. Hegewald, In the Shadow of the Golden Age: Art and Identity in Asia from Gandhara to the Modern Age (2014)

Park, Wangmo, and Cather cover art

David Park, Kuenga Wangmo, and Sharon Cather, Art of Merit: Studies in Buddhist Art and Its Conservation (2013)

Potash et al Art Therapy cover art

Jordan S. Potash, Siu Mei Chan, and Debra L. Kalmanowitz, Art Therapy in Asia: To the Bone or Wrapped in Silk (2012)

Berkwitz Manuscript Cultures cover art

Stephen C. Berkwitz et al (eds.), Buddhist Manuscript Cultures: Knowledge, Ritual, and Art (2011)

Proser Pilgrimage cover art

Adriana Proser (ed.), Pilgrimage and Buddhist Art (2010)

Leidy Art of Buddhism cover art

Denise Patry Leidy, The Art of Buddhism: An Introduction to Its History and Meaning (2008)

Shashibala & Kelly cover art

Shashibala & Thomas L. Kelly, Buddhist Art: In Praise of the Divine (2003)

Ghose Footsteps cover art

Rajeshwari Ghose et al, In the Footsteps of Buddha: An Iconic Journey from India to China (1999)

Davis Images Miracles cover art

Richard H. Davis (ed.), Images, Miracles, and Authority in Asian Religious Traditions (1998)

van Kooij & van der Veere cover art

K. R. van Kooij & H. van der Veere (eds.), Function and Meaning in Buddhist Art (1996)

Liu Silk & Religion cover art

Xinru Liu, Silk and Religion: An Exploration of Material Life and the Thought of People, AD 600–1200 (1996)

Lopez Curators cover art

Donald S. Lopez (ed.), Curators of the Buddha: Study of Buddhism Under Colonialism (1995)

Twilight Language cover art

Martin Stuart-Fox & Roderick S. Bucknell, The Twilight Language: Explorations in Buddhist Meditation and Symbolism (1995)

Fisher Art Arch cover art

Robert E. Fisher, Buddhist Art and Architecture (1993)

Desai & Leidy cover art

Vishakha N. Desai & Denise P. Leidy, Faces of Asia: Portraits from the Permanent Collection (1989)

Pal & Meech-Pekarik cover art

Pratapaditya Pal & Julia Meech-Pekarik, Buddhist Book Illuminations (1988)

Lyons & Peters cover art

Elizabeth Lyons & Heather Peters, Buddhism: The History and Diversity of a Great Tradition (1985)

Zwalf Faith cover art

Wladimir Zwalf, Buddhism: Art and Faith (1985)

Anesaki Art Ideals cover art

Masaharu Anesaki, Buddhist Art in Its Relation to Buddhist Ideals (1978)

Seckel Art cover art

Dietrich Seckel, The Art of Buddhism, trans. Ann E. Keep (1964)

Behrendt How to Read cover art

For more than 2,000 years, sublime works of art have been created to embody essential aspects of Buddhist thought, which developed and evolved as its practice spread from India to East Asia and beyond. This book introduces this complex visual tradition to a general audience by examining sixty seminal works. Beginning with the origins of representations of the Buddha in India, and moving on to address the development of Buddhist art as the religion spread across Asia, this book conveys how Buddhist philosophy affected artistic works and practice across cultural boundaries. Reliquaries, sculptures, and paintings produced in China, the Himalayas, Japan, Korea, and South and Southeast Asia provide insight into the rich iconography of Buddhism, the technical virtuosity of their makers, and the social and political climate in which they were created. Beautiful photographs of the artworks, maps, and a glossary of the major Buddhist deities offer an engaging and informative setting in which readers — regardless of their familiarity with Buddhism — can better understand the art related to the religion’s practices and representations.

Chicarelli Illustrated Intro cover art

Over 180 color photographs from temples, museums, historical sites, and private collections enhance this attractive survey of the Buddhist art of India, Central Asia, China, Korea, Japan, Nepal, Tibet, Sri Lanka, Burma (Myanmar), Indonesia, Cambodia, Thailand, and Vietnam. It presents the life story and teachings of Sakyamuni Buddha, founder of Buddhism, as shown in paintings, sculptures, and other works of art, and explores the major schools of Buddhism ― Theravada, Mahayana, Vajrayana, Zen ― and the styles and characteristics of the Buddhas, bodhisattvas, deities, and other images seen in their art. Everyone interested in Buddhist art and its enduring significance will find this volume a useful reference for the study and appreciation of the various gestures, poses, and artistic elements seen in Buddhist art through the ages.

This volume examines and debates the validity and usefulness of the concept of the golden age when investigating, structuring and categorising Asian and Islamic art. The book contains contributions from fifteen international specialists in the visual arts and humanities working on material from a wide range of periods and regions throughout Asia and the Islamic world. Instead of concentrating on the so-called 'high points' and 'golden ages' of art, which have so far stood at the centre of art-historical enquiries, this publication focuses on visual expressions of confrontation with the 'other' struggle or isolation during times of change. These challenging but artistically often very fertile periods were marked by intense efforts by communities in search for new identities.

Park, Wangmo, and Cather cover art

Buddhist art - its nature, creation, function, conservation and contemporary manifestations - was the subject of the Buddhist Art Forum, a major conference held at The Courthalud Institute of Art in 2012 and sponsored by The Robert H.N. Ho Family Foundation. For the first time a representative group of those with a stake in Buddhist art was gathered to address these issues. The 28 papers in this resulting ground-breaking volume consider Buddhist art from the earliest Indian stupas to contemporary Himalayan thangkas, as well as its ritual use and audience, its tourist consumption in expanding economies, its often ill-conceived conservation, and its influence on modern and contemporary western art.

Berkwitz Manuscript Cultures cover art

This edited volume explores how religious and cultural practices in premodern Asia were shaped by literary and artistic traditions as well as by Buddhist material culture. This study of Buddhist texts focuses on the significance of their material forms rather than their doctrinal contents, and examines how and why they were made. Collectively, the book offers cross-cultural and comparative insights into the transmission of Buddhist knowledge and the use of texts and images as ritual objects in the artistic and aesthetic traditions of Buddhist cultures. Drawing on case studies from India, Gandhara, Sri Lanka, Thailand, Mongolia, China and Nepal, the chapters included investigate the range of interests and values associated with producing and using written texts, and the roles manuscripts and images play in the transmission of Buddhist texts and in fostering devotion among Buddhist communities. Contributions are by reputed scholars in Buddhist Studies and represent diverse disciplinary approaches from religious studies, art history, anthropology, and history. This book will be of interest to scholars and students working in these fields.

Lopez Curators cover art

This work is the first critical history of the study of Buddhism in the West and the first work to bring the insights of colonial and postcolonial cultural studies to bear on this field. After an overview of the origins of Buddhist studies in the early nineteenth century, the essays focus on important "curators of the Buddha," such as Aurel Stein, D. T. Suzuki, and Carl Jung, who, as they created and maintained the discipline, played a significant role in disseminating knowledge about Buddhism in the West. The essays bring to life many of the important but unexamined social, political, and cultural conditions that have shaped the course of Buddhist studies for more than a century—and have frequently distorted the understanding of a complex set of traditions. Contributors Charles Hallisey, Gustavo Benavides, Stanley Abe, Luis Gómez, Robert Sharf, and Donald Lopez challenge some of the most enduring ideas in Buddhist studies: that Zen Buddhism is, above all, an experience; that Tibetan Buddhism is polluted, or pristine; that the Buddha image is of Greek or Roman origin; that the classical text supersedes the vernacular, as the manuscript supersedes the informant; and many others.

The Buddha banner

William Empson, The Face of the Buddha, ed. Rupert Arrowsmith (2016)

Kinnard Places in Motion cover art

Jacob N. Kinnard, Places in Motion: The Fluid Identities of Temples, Images, and Pilgrims (2014)

Jordan Buddha Images cover art

Michael Jordan, Buddha: Images in Art (2012)

Brinker Secrets of Sacred cover art

Helmut Brinker, Secrets of the Sacred: Empowering Buddhist Images in Clear, in Code, and in Cache (2011)

Coomaraswamy Origin cover art

A.K. Coomaraswamy, The Origin of the Buddha Image & Elements of Buddhist Iconography (2006)

Herbert Life of Buddha cover art

Patricia M. Herbert, The Life of the Buddha (2005)

Germano & Trainor cover art

David Germano & Kevin Trainor (eds.), Embodying the Dharma: Buddhist Relic Veneration in Asia (2004)

Seckel Before Beyond cover art

Dietrich Seckel, Before and Beyond the Image: Aniconic Symbolism in Buddhist Art (2004)

Strong Relics cover art

John S. Strong, Relics of the Buddha (2004)

Karetzky Narrative cover art

Patricia Karetzky, Early Buddhist Narrative Art: Illustrations of the Life of the Buddha from Central Asia to China, Korea, and Japan (2000)

Karlsson Face to Face cover art

Klemens Karlsson, Face to Face with the Absent Buddha: The Formation of Buddhist Aniconic Art (2000)

Anna maria quagliotti, buddhapadas: an essay on the representations of the footprints of the buddha (1998).

Cook & Tarthang cover art

Elizabeth Cook & Tarthang Tulku (eds.), Holy Places of the Buddha (1994)

Howard Imagery cover art

Angela F. Howard, The Imagery of the Cosmological Buddha (1986)

Pal Light of Asia cover art

Pratapaditya Pal, The Light of Asia: The Buddha Sakyamuni in Asian Art (1984)

Cummings Lives cover art

Mary Cummings, The Lives of the Buddha in the Art and Literature of Asia (1982)

Boisselier & Snellgrove cover art

Jean Boisselier & David L. Snellgrove, The Image of the Buddha (1978)

Rowland Evolution cover art

Benjamin Rowland, The Evolution of the Buddha Image (1963)

Taking up a teaching appointment in Tokyo in 1931, the English poet and literary critic William Empson found himself captivated by the Buddhist sculptures of ancient Japan, and spent the years that followed in search of similar examples all over Korea, China, Cambodia, Burma, India, and Ceylon, as well as in the great museums of the West. Compiling the results of these wide-ranging travels into what he considered to be one of his most important works, Empson was heartbroken when he mislaid the sole copy of the manuscript in the wake of the Second World War. The Face of the Buddha remained one of the great lost books until its surprise rediscovery sixty years later, and is published here for the first time. The book provides an engaging record of Empson's reactions to the cultures and artworks he encountered during his travels, and presents experimental theories about Buddhist art that many authorities of today have found to be remarkably prescient. It also casts important new light on Empson's other works, highlighting in particular the affinities of his thinking with that of the religious and philosophical traditions of Asia. Edited by the global culture historian Rupert Arrowsmith, this edition comes with a comprehensive introduction that makes this work as accessible to the general reader as it is to the professional scholar, and is fully illustrated throughout with Empson's original photographs.

Kinnard Places in Motion cover art

This book examines the complex dynamics of religiously charged places. Focusing on several important shared and contested pilgrimage places--Ground Zero and Devils Tower in the United States, Ayodhya and Bodhgaya in India, Karbala in Iraq--the poses a number of crucial questions. What and who has made these sites important, and why? How are they shared, and how and why are they contested? What is at stake in their contestation? How are the particular identities of place and space established? How are individual and collective identity intertwined with space and place?

Brinker Secrets of Sacred cover art

This work illuminates the role of icons and relics in Buddhist writing and practice, with particular attention to the transformation of inanimate material images into potent icons animated by the divine. The earliest canonical scriptures indicate that images of the Buddha were created before the concept of transcendental identity was developed. Later writings reveal a connectedness between image and deity, and eventually art transformed into a means of creating a receptive environment for communication with the divine power and attaining wisdom. Icons became the perceivable bodies of the divine. Brinker traces the original meaning and function of individual icons and relics across the various schools of Buddhism. He discusses their origin, style, meaning, and individual histories. Beautiful illustrations complement the histories of these important icons and relics.

Two foundational texts, enhanced by a third, "The Nature of Buddhist Art," are concerned with not only providing a language for reading the artistic and linguistic symbols for Buddhism, but also showing how these symbols are conducive to self-realization, which is the aim of all sacred art. Providing a schema of what is of the utmost value in all the world's great spiritual traditions as they pertain to transforming the understanding life and the spiritual process, clear expositions on the significance of the most profound Buddhist symbols are offered, including the poses, the Lotus (the ground of manifestation), the Bodhi Tree (the Tree of Life synonymous with all existence), and the Wheel (the operation of principles). The portrayal of the "Kingdom of Heaven Within" in Buddhist etymology, iconography, and metaphysics is explored, and this whole cosmology — which would appear to be outward — is revealed to be located within the human heart itself.

Buddhist iconography banner

Michael D. Nichols, Malleable Mara: Transformations of a Buddhist Symbol of Evil (2019)

McArthur Reading cover art

Meher McArthur, Reading Buddhist Art: An Illustrated Guide to Buddhist Signs and Symbols (2002)

Niyogi Divinities cover art

Puspa Niyogi, Buddhist Divinities (2001)

Jansen Book of Buddhas cover art

Eva Rudy Jansen, The Book of Buddhas: Ritual Symbolism Used on Buddhist Statuary and Ritual Objects (2001)

Chandra Dictionary cover art

Lokesh Chandra, Dictionary of Buddhist Iconography, 15 vols. (1999)

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Fredrick W. Bunce, An Encyclopaedia of Buddhist Deities, Demigods, Godlings, Saints and Demons: With Special Focus on Iconographic Attributes, 2 vols. (1998)

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Fredrick W. Bunce, A Dictionary of Buddhist and Hindu Iconography: Objects, Devices, Concepts, Rites, and Related Items (1997)

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Louis Frédéric, Buddhism (Flammarion Iconographic Guides), trans. Nissim Marshall (1995)

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Dipak Chandra Bhattacharyya, Studies in Buddhist Iconography (1978)

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This is the first book to examine the development of the figure of Mara, who appears across Buddhist traditions as a personification of death and desire. Portrayed as a combination of god and demon, Mara serves as a key antagonist to the Buddha, his followers, and Buddhist teaching in general. From ancient India to later Buddhist thought in East Asia to more recent representations in Western culture and media, Mara has been used to satirize Hindu divinities, taken the form of wrathful Tibetan gods, communicated psychoanalytic tropes, and appeared as a villain in episodes of 'Doctor Who'. Michael D. Nichols details and surveys the historical transformations of the Mara figure and demonstrates how different Buddhist communities at different times have used this symbol to react to changing social and historical circumstances.

Buddhism has a history of over 2,500 years, and its arts have existed for almost as long, weaving their way with monks and pilgrims through broad areas of Asia and across seas, intermingling with the arts and styles of indigenous cultures. Not surprisingly, the teachings and imagery of this international religion are vast and complex, and the task of deciphering Buddhist symbolism can seem as challenging as the search for enlightenment itself. All the principal symbols, objects, and figures of Buddhist worship are gathered here in a rich, informative, and easy-to-use book that will serve equally well as an art-lover's reference tool and as an introduction to the principles of the religion.

This work explores the symbolism of the ritual objects that are used on statues and paintings and explains the ritual meaning of the objects associated with Buddhism. Although this is not an exhaustive study, this book serves as an introduction forn Western students to Buddhism itself. Each individual symbol is clearly illustrated and accompanied by a short explanation of its significance.

This work details the characteristic attributes, chronology and symbolism of over twelve thousand major and minor deities. It reflects the extraordinary cultural, literary, aesthetic and spiritual achievements of several nations of Asia over two millennia. It will help to identify the masterpieces along with the profusion of masters and divine beings around them. The last few decades have seen an exuberant flourishing of the study and popularisation of the patrimony of Buddhist art for its aesthetic magnificence. This reference work will add a dimension of precision and depth of perception to the visual tradition of paintings and sculptures.

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Adrian Snodgrass, The Symbolism of the Stupa (2018)

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Lokesh Chandra et al (eds.), Stupa: Cult and Symbolism (2009)

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Bill Wassman et al, Buddhist Stupas in Asia: The Shape of Perfection (2001)

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Keith Dowman, The Great Stupa of Boudhanath: The Tibetan Legend of the Great Stupa (1993)

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Giuseppe Tucci, Stupa: Art, Architectonics, and Symbolism (1988)

Dallapiccola Stupa cover art

Anne Libera Dallapiccola (ed.), The Stupa: Its Religious, Historical and Architectural Significance (1980)

Cook & Yeshe De Stupa cover art

Elizabeth Cook & Yeshe De Project Editorial Team, The Stupa: Sacred Symbol of Enlightenment (1977)

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Anagarika B. Govinda, Psycho-Cosmic Symbolism of the Buddhist Stupa (1976)

A close analysis of the architecture of the stupa, a Buddhist symbolic form that is found throughout South, Southeast, and East Asia. The author, who trained as an architect, examines both the physical and metaphysical levels of these buildings, which derive their meaning and significance from Buddhist and Brahmanist influences. In this state of the art study, Snodgrass reads the stupa as a cultural artifact. The monument concretizes metaphysical principles and generates multivalent meanings in ways that can be articulated with literary texts and other architectural forms. This study analyses a pattern of interrelated meanings generated by the form of the stupa. It does so by reference to myth, to ritual and to doctrine, viewing the architectural form from within the conceptual framework of the tradition to which it belongs.

Transcending architecture and archaeology, the stupa is the living embodiment of Buddhist teachings. a harmonising of the physical with the spiritual. It remains one of the oldest and most persistent religious symbols still in everyday use. This beautifully illustrated, full-colour hardback explores the spread of stupa building across India and Asia, encapsulating the lasting appeal and allure of stupas to travellers, scholars and those interested in architecture and religion. This book is a lavish exploration of this religious and architectural icon of Asia and India.

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Mary-Jane Jacob, Grain of Emptiness: Buddhism-Inspired Contemporary Art (2010)

This work features videos, installations, paintings, photographs and performance pieces by five international artists (Wolfgang Laib, Charmion von Wiegand, Sanford Biggers, Atta Kim and Theaster Gates) whose works engage in various ways with Buddhist precepts and rituals.

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Jacquelynn Baas, Smile of the Buddha: Eastern Philosophy and Western Art from Monet to Today (2005)

This book explores the influences of Asian world-views and particularly Buddhism on the art of Europe and America in the modern era. In essays on twenty well-known artists, Baas analyzes how the teachings of the Buddha offered alternatives to Western intellectual conceptions of art and traces the various ways this inspiration materialized in artworks. The influence of Buddhism on art from the last quarter of the nineteenth century to the present has been greater than historians and critics generally recognize, Baas claims. Considering essential questions about the relationship of art and life, this timely and beautifully illustrated book expands our perspective on how spirituality and creativity inspire and inform one another. Baas's insights and the images she presents give the reader a new understanding and appreciation of a diverse array of Western artworks.

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Jacquelynn Baas (ed.), Buddha Mind in Contemporary Art (2004)

This book documents the growing presence of Buddhist perspectives in contemporary culture. This shift began in the nineteenth century and is now pervasive in many aspects of everyday experience. In the arts especially, the increasing importance of process over product has promoted a profound change in the relationship between artist and audience. But while artists have been among the most perceptive interpreters of Buddhism in the West, art historians and critics have been slow to develop the intellectual tools to analyze the impact of Buddhist concepts. This timely, multi-faceted volume explores the relationships between Buddhist practice and the contemporary arts in lively essays by writers from a range of disciplines and in revealing interviews with some of the most influential artists of our time. Elucidating the common ground between the creative mind, the perceiving mind, and the meditative mind, the contributors tackle essential questions about the relationship of art and life.

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  1. 250 Buddhism Topics for Essay & Research Paper

    Here you'll find a collection of 241 Buddhism topics for essays and research papers together with Buddhism essay examples. 🏆 Best Buddhism Essay Examples & Topic Ideas Buddhism and Hinduism

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  3. Buddhist Studies

    Description In doctoral work in Buddhist Studies at Harvard, it is possible to investigate ideas, practices, experiences, institutions, and life-worlds created by Buddhists in all times and places.

  4. Themes & Issues

    Buddhists have always stressed self-cultivation and the freedom of human beings to shape their own lives. For those interested in ideals of human character and practices of self-cultivation, this work offers invaluable guidance. Into the Jaws of Yama, Lord of Death: Buddhism, Bioethics, and Death by Karma Lekshe Tsomo.

  5. Buddhism

    report | Sep 12, 2023 Buddhism, Islam and Religious Pluralism in South and Southeast Asia In Thailand, Cambodia and Sri Lanka, more than 90% of Buddhists see strong links between their religion and country. In the neighboring countries of Malaysia and Indonesia, nearly all Muslims say being Muslim is important to being truly part of their nation.

  6. From the Ground Up: Buddhism and East Asian Religions

    About. Through innovative practices of research and training this project fosters the next generation of scholars working on Buddhism and East Asian religions. Project members conduct onsite contextual investigation and training in texts, images, artifacts, and practices. New digital materials are gathered for a publicly accessible repository ...

  7. Home

    Welcome to the second, greatly expanded edition of Buddhism: A Guide to Research.On the pages of this guide, you will find a comprehensive overview of the most authoritative scholarly and popular resources on the life and teachings of the Buddha, the origins, history, ideas, beliefs, and practices of Buddhism across the globe, and a selection of links to further digital resources.

  8. Centre for Contemporary Buddhist Studies

    The Centre for Contemporary Buddhist Studies (CCBS) is an interdisciplinary research center that brings together scholars, students and stakeholders to explore how contemporary Buddhist ideas and practices influence, and are influenced by, the social, economic, material and more-than-human relations in which they are embedded.

  9. Buddhism: Online Resources

    Theravada Mahayana Tibet Zen Western Visual & Material Culture Scholarly Journals | Publishers | Digital Libraries & Digital Humanities | Magazines Organizations for the Study of Buddhism | Relevant UB Research Guides Wherever it appears below, this symbol designates an open access (OA) resource.

  10. Buddhist Studies (Secondary) Online Research Projects

    These Online Research Projects are for students who are prepared to research a selected Buddhist topic using the Net. Much of the content for these projects are to be found in BuddhaNet's "The Buddhist World" and "Buddhist History and Culture" sections or we suggest that you check BuddhaNet's Web links to other Buddhist resources.

  11. Research Overview

    Research Projects. The HCBSS develops and administers research projects conducted by Stanford faculty and students in collaboration with scholars at other institutions. Current efforts include a project on Buddhist Sanskrit manuscripts, a study of the Mahāparinirvāṇa-sūtra, and a translation of the scriptural corpus of the Sōtō Zen school.

  12. Buddhism and the Sciences: Historical Background, Contemporary

    Buddhist projects of various kinds have supported the development and cross-cultural borrowing of scientific and technological knowledge. Historically, a wide variety of scientific knowledge was an integral part of Buddhist thought. ... This addendum does not attempt to be a comprehensive review of research completed since the early 90s, and ...

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    The course was originally designed by Associate Professor of religious studies Huaiyu Chen and provides an overview of the historical, sociocultural and textual life of Buddhism. The topics include the life of the historical Buddha, the development and movement of Buddhism into East Asia and the way in which Western colonialism has often used ...

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    Buddhism religion External Websites Written by Frank E. Reynolds Professor Emeritus, Divinity School, Dept. of South Asian Languages and Civilizations and the College, University of Chicago. Author of Guide to Buddhist Religion. Frank E. Reynolds, Hajime Nakamura Director, Eastern Institute, Inc., Tokyo.

  16. PDF An Introduction to Buddhism

    wanting an overview of Buddhism and its beliefs. peter harvey is Emeritus Professor of Buddhist Studies at the University of Sunderland. He is the author of An Introduction to Buddhist Ethics: Foundations, Values and Issues (Cambridge, 2000) and The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism (Curzon, 1995).

  17. Research Guides: Buddhism: Western: Thinkers & Topics

    Mahayana Tibet Zen Western Visual & Material Culture Western Buddhism: Thinkers & Topics Thinkers: Alan Watts | Sangharakshita | Jon Kabat-Zinn | David R. Loy Donald S. Lopez, Jr. | Sharon Salzberg | Martine Batchelor | Stephen Batchelor Topics: Digital Technology | Film | Modernity | Social Justice | Western Philosophy

  18. Buddha

    The Buddha (fl. circa 450 BCE) is the individual whose teachings form the basis of the Buddhist tradition. These teachings, preserved in texts known as the Nikāyas or Āgamas, concern the quest for liberation from suffering.While the ultimate aim of the Buddha's teachings is thus to help individuals attain the good life, his analysis of the source of suffering centrally involves claims ...

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    The study examines new local findings and ideas for the study of Chinese Buddhist architectural history, providing academic support for the protection and research of Buddhist architectural heritage in Southeast China. ... the renovation of the Kaiyuan monastery demonstrates that Buddhist construction projects played a pivotal role in the ...

  21. The Hellenistic Buddhism of Asia

    The methodological orientation of this work takes the intercourse between Hellenism and Buddhism as a reciprocal, synchronic process of conversion that extended in the spheres of religion, politics, philosophy and culture. The formation of Hellenistic Buddhism constitutes a unique conceptual, geographical and historical event, and a diachronic unfolding of developments of considerable ...

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    Yale University's ongoing work to understand its history and connections to slavery continued today with announcements of new commitments and actions and a formal apology in response to the findings of a scholarly, peer-reviewed book, "Yale and Slavery: A History," authored by Yale Professor David W. Blight with the Yale and Slavery Research Project.

  24. Tibet: Topics

    To the Western imagination, Tibet evokes exoticism, mysticism, and wonder: a fabled land removed from the grinding onslaught of modernity, spiritually endowed with all that the West has lost. Originally published in 1998, this book provided the first cultural history of the strange encounter between Tibetan Buddhism and the West.

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    WASHINGTON, February 12, 2024 — The World Bank has extended a facility of close to $300 million to the Eastern and Southern African Trade and Development Bank (TDB), to support distributed renewable energy (DRE) and clean cooking private sector projects in eligible countries of the World Bank's International Development Association (IDA) that are TDB member states.

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  27. Research Guides: Buddhism: Visual & Material Culture: Main

    Buddhist visual and material culture includes depictions of Gautama Buddha and other Buddhas and bodhisattvas, notable Buddhist figures both historical and mythical, narrative scenes from their lives, mandalas, and physical objects associated with Buddhist practice, such as vajras, bells, stupas and Buddhist temple architecture.Buddhist art originated in the north of the Indian subcontinent ...