Johannes Bronkhorst : Did the Buddha Believe in Karma and Rebirth? Bronkhorst investigages the early sayings of the Buddha to try to determine the Tathagata's position on these two key concepts. from the Journal of International Association of Buddhist Studies, Volume 21 • Number 1 • 1998
Chung-Ying Cheng: On Zen (Ch'an) Language and Zen Paradoxes “this essay plans to inquire into the logical and semantical significances of the dialogic exchanges (kung-an, koan) in Zen language and discourse as well as to clarify their methodological and ontological basis…In what logically intelligible way does a puzzle or a paradox as generated in a dialogic exchange derive its extraordinary meaningfulness as a tool for reaching or revealing the ultimate truth?…How is the paradoxicality or puzzlement of such a puzzle or paradox to be rationally explained and logically dissolved?” from Journal of Chinese Philosophy
——Onto-Epistemology of Sudden Enlightenment in Chan Buddhism: Cheng explores the epistemology of enlightenment and the relationships between enlightenment and knowledge. from Chung-Hwa Buddhist Journal, May 2000
Sungtaeik Cho: The Rationalist Tendency in Modern Buddhist Scholarship: A Revaluation The author argues that Buddhism cannot be understood by rational Western philosophical methods but reminds the reader that Buddhist thought is based on knowledge acquired through meditation. A short essay, but worthy. Originally published: Philosophy East and West Vol.52 No. 4 Oct. 2002
Michael Clasquin: Real Buddhas Don't Laugh: Attitudes towards Humour and Laughter in Ancient India and China Clasquin tries to answer why Zen uses humour when the Vinaya and other codes of conduct expressly forbid laughter. He investigates early Hindu humour and uses modern philosophy to discover the types of humour in Zen. from Social Identities, Volume 7, Number 1, 2001
Edward Conze: In this two-part series of essays, Conze looks at similarities and differences between Western philosophy and Buddhist thought. Conze says, "my interpretation of Buddhism is the conviction ... that it is essentially a doctrine of salvation, and that all its philosophical statements are subordinate to its soteriological purpose." In Buddhist Philosophy and It's European Parallels, Conze finds "only three currents of European philosophy which can significantly be compared with Buddhism, i.e.,  the Greek Skeptics,  the wisdom-seeking mystics, and  the monists and dialecticians." In the second part, Spurious Parallels to Buddhist Philosophy, Conze points out "When we compare Buddhist and European thought, it happens quite often that the formulations agree, whereas considerations of their context, of the motives behind them, and of the conclusions drawn from them suggest wide discrepancies. Verbal coincidences frequently mask fundamental divergences in the concepts underlying them." from Philosophy East and West 13, no.1, January 1963.
Carl Hooper: Koan Zen and Wittgenstein’s Only
Correct Method in Philosophy Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein’s approach to philosophy.Both koan Zen and Wittgenstein’s method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, however, represents a rejection of the metaphysical. Where Wittgenstein enjoins silence in the face of the unsayable, a silence that allows the metaphysical to show itself, koan Zen calls for concrete demonstrations of that which cannot be captured in rational discourse.
Asian Philosophy Vol. 17, No. 3, November 2007, pp. 283–292
Henry Cruise: Early Buddhism: some recent misconceptions"The main point is that there is a case to be made that Early Buddhism was empirical, in the way that modern science might be said to be empirical. but not in the way in which "the Lord Buddha finds himself conscripted as a supporter of the British Philosophical tradition of empiricism'." from Philosophy East and West, Volume 33, no.2 April, 1983
Robert Ellis : How Buddhist Was Plato? Plato and his teacher Socrates laid the foundation for Western philosophy. Ellis explores Platonic thought in a Buddhist light: "Plato does seem to have betrayed the most basic principles of his teacher, but the tendencies, which gave rise to that betrayal, are already present in Socrates' view as it is reported in the Socratic dialogues. From a Buddhist viewpoint the weaknesses can be clearly seen as due to a failure to fully understand a non-dualist approach, which could have given greater consistency to the flashes of insight that, we find in both Socrates and Plato."
Ronald Epstein: The Transformation Of Consciousness Into Wisdom In The Chinese Consciousness-Only School According To The Cheng Wei-Shi Lun Epstein looks at the consciousness-only school of Buddhism and briefly delineates the stages of transformation, and how after transformation is complete and Buddhahood has been realized, tries to indicate how the immanent aspect of Buddhahood utilizes wisdom to function in the world.
Bernard Faure: Bodhidharma as Textual and Religious Paradigm Faure uses structural criticism to analyse Bodhidharma's life as a literary piece belonging to the genre of hagiography, rejecting obsolete concepts of historical individuality and all methodological extremes to reach a new, limited understanding of "Bodhidharma's coming from the West".
Asaf Federman: Literal Means and Hidden Meanings: a New Analysis of Skillful Means Federman explores what is meant by "skillful means". "Skillful means is therefore not a mere pedagogical device of matching the right simile to the right person. It is also not exactly the idea that the teachings should be abandoned after a person reaches a goal. It is rather a sophisticated explanatory tool that enables a new religious movement to claim that what has been widely accepted as true is actually not true, and that truth is, and has always been, something else. " from Philosophy East & West Volume 59, Number 2 April 2009 125-141
Toby Avard Foshay: Denegation, Nonduality and Language in Derrida and Dogen Buddhism and post-modernism for those who love this kind of thing. from: Philosophy East and West.
Philip Goodchild : Speech And Silence In The Mumokan: And Examination of the Use of Language In Light of the Philosophy of Gilles Deleuze . This essay attempts to "extract interpretative methods and concepts from Deleuze's work in order to make use of them in observing exactly how language is used in the Mumonkan" — a language-based interpretation of koans. Interesting essay. Originally published in Philosophy East and West, Jan93, Vol. 43 Iss. 1
Peter D. Hershock : From Vulnerability to Virtuosity: Buddhist Reflections on Responding to Terrorism and Tragedy. How do Buddhists approach the terrorism abroad in our world? Hershock has some ideas. A good essay. see also David Loy
Person as Narration: the Dissolution of 'Self' and 'Other' in Ch'an Buddhism Hershock discusses how 'self' and 'other' are only "conventions within a story" as Buddhism recognises neither. The implications of this for 'karma' are explored and Hershock sees tun-wu not as "sudden enlightenment" but as "readiness to awaken." A very interesting and important point is raised here. from Philosophy East and West, Oct., 1994 v44 n4 p685
Linda Holt: From India to China: Transformations in Buddhist Philosophy Holt explores how the foreign religion of Indian Buddhism was adapted to Chinese philosophical ideals, culture and language. from: Qi: The Journal of Eastern Health & Fitness, 1995
Not Buying into Words and Letters: Zen, Ideology, and Prophetic Critique Judging from the active participation of Zen leaders and institutions in modern Japanese imperialism, one might conclude that by its very nature Zen succumbs easily to ideological co-optation. But is this true and can Zen do anything about it? Christopher Ives believes Zen can resist dominant ideologies. from Journal of Buddhist Ethics Vol 13, 2006Yun-hun Jan: The mind as the buddha-nature: The concept of the Absolute in Ch'an Buddhism Jan looks at how the Mind has been defined in various Chan schools and how Tsung-mi sought to clear up the confusion between these various schools. from Philosophy East and West Volume 31, Number 4 October 1981
What's Compassion Got to Do with It? Determinants of Zen Social Ethics in Japan Judging from pronouncements by contemporary Engaged Buddhists, one might conclude that historical expressions of Zen social ethics have rested on the foundation of compassion and the precepts. The de facto systems of social ethics in Japanese Zen, however, have been shaped largely by other epistemological, sociological, and historical factors, and compassion should best be understood as a"theological virtue" that historically has gained specificity from those other factors. from Journal of Buddhist Ethics
Truth and Zen : a very philosophical look. Kasulis looks at how Aristotle, Thomas, Hui Neng, Lin Chi and Dogen approached the issue of 'truth'. He finds that Zen and Western philosophy diverge "when they consider what the purpose of thinking is and what the basic relationship between man and world is." It's not so much that they think differently, rather they "disagree about what we should think about." from: Philosophy East and West Vol. 30. No. 4 1980John P. Keenan: The Emptiness of Christ: A Mahayana Christology To overcome the conflicting nature between a divine Christ and a human Christ, Keenan turns to Mahayana philosophy where the concept of emptiness and dependent co-arising eliminates the duality. Many will find this an interesting essay. from Anglican Theological Review, Vol. 75 No. 1
Zen as a Social Ethics of Responsiveness One reason traditional Chan or Zen did not develop a comprehensive social ethics is that it arose in an East Asian milieu with axiologies already firmly in place. Since these value orientations did not conflict with basic Buddhist principles, Chan/Zen used its praxes and theories of praxis to supplement and enhance, rather than criticize, those indigenous ethical orientations. When we consider the intercultural relevance of Zen ethics today, however, we must examine how its traditional ethical assumptions interface with its Western conversation partners. This paper analyzes special philosophical problems arising when one tries to carry Zen moral values without modification into Western contexts. from Journal of Buddhist Ethics
Shiro Matsumoto: Critical Considerations on Zen Thought : an essay by Professor Matsumoto which discusses zen thought and the cessation of thinking and aatman/Buddha nature.
Stephen McCarthy: Why the Dalai Lama Should Read Aristotle McCarthy argues that the rhetoric of ‘Asian values' as opposed to the U.N. Declaration of Human Rights doesn't hold up. Buddhist values as expressed by the Dalai Lama match closely those values declared by Aristotle. from Journal of Buddhist Ethics 8 (2001): 42 - 60
Douglas K. Mikkelson: Aquinas and Dōgen on Poverty and the Religious Life Recent efforts to articulate Buddhist ethics have increasingly focused on “Western” ethical systems that possess a “family resemblance” sufficient to serve as a bridge. One promising avenue is the employment of Aristotelian-Thomistic thinking in seeking to understand certain manifestations of Buddhism. More specifically, we can explore how the thinking of Thomas Aquinas may serve to illuminate the moral vision of the Zen Master Dōgen on specific topics, such as that of “poverty and the religious life.” from Journal of Buddhist Ethics
Robert J. Moore: Dereification in Zen Buddhism The goal of this article is to develop the concept of "dereification" in religion and to explain certain aspects of Zen Buddhism. To this end, Moore argues that conversion to Zen Buddhism is actually a resocialization process characterized by the acquisition of dereifying perception. While earlier accounts of dereification in religion have remained at a very general theoretical level, Moore tries to give a more empirical account of dereification by showing (1) that it corresponds to a concept used by religious practitioners themselves, emptiness, (2) that it is developed through particular religious practices, meditation, and (3) that it is involved in actual forms of religious interaction, koan training.from: Sociological Quarterly, Vol. 36 No. 4 Fall95, p.699-724
Charles Muller: Innate Enlightenment and No-thought: A Response to the Critical Buddhist Position on Zen Muller questions the "characterization of innate enlightenment thought " and how the term is used in Ch'an texts and argues that the concept of "no-thought" does not mean abscence of thought but that the concept means "non-attached thought". A paper delivered to the International Conference on Sŏn at Paekyang-sa, Kwangju, Korea, August 22, 1998
Shigenori Nagatomo: The Logic of the Diamond Sutra: A is not A, therefore it is A Nagatomo looks at the "logic of not" in the Diamond Sutra. Although the logic seems illogical, this is only because one tends to look at it from an Aristotelian dualistic view... "in order to properly understand it, one must effect a perspectival shift from the dualistic, egological stance to a non-dualistic, non-egological stance." from Asian Philosophy, Vol. 10, No. 3, 2000
Rethinking Transcendence: The Role of Language in Zen Experience Wright questions whether enlightenment "stands altogether beyond the shaping power of language and culture". He also looks at the role language played in the origins and development of the monsastic community, a community that made the Zen experience of awakening possible. Very interesting essay for those that see the Zen experience "not dependent on language and texts". Is that true? from Philosophy East and West, vol 42, no 1, January 1992Yong Zhi: Human Actions Illustrated in Zen's Ox-Herding Pictures Yong Zhi takes us on a journey exploring the famous ten ox-herding pictures. from Humanities 2012, 1, 166–177; doi:10.3390/h1030166
——Satori and the Moral Dimension of Enlightenment This essay addresses the question posed by Brian Victoria's description of"moral blindness" in twentieth-century Japanese Zen masters by claiming that since Zen monastic training does not include practices of reflection that cultivate the moral dimension of life, skill in this dimension of human character was not considered a fundamental or necessary component of Zen enlightenment. Journal of Buddhist Ethics Vol 13, 2006
Desheng Zong: Three Language-Related Methods In Early Chinese Chan Buddhism The primary concern of this essay is the history and philosophical significance of three language-related methods widely used in Chan practice during the golden age of Chinese Chan Buddhism, roughly from the eighth to the twelfth centuries. Zong looks at "the Bodhidharma Method", "the naming game" and "the four ways of Ju and Yi". An interesting essay about early Chan methodology. from Philosophy East and West 55.4 (Oct 2005): p584 (19)