Buddhism and scienceThe relationship between Buddhism and science is a subject of contemporary discussion and debate among Buddhists, scientists and scholars of Buddhism. Historically, Buddhism encompasses many types of beliefs, traditions and practices, so it is difficult to assert any single "Buddhism" in relation to science. Similarly, the issue of what "science" refers to remains a subject of debate, and there is no single view on this issue.
Early modern periodThe early modern period of modern history spans the period after the Late Middle Ages of the post-classical era (1400–1500) to the beginning of the Age of Revolutions (1800). Although the chronological limits of this period are open to debate, the timeframe is variously demarcated by historians as beginning with the fall of Constantinople in 1453, the Renaissance period in Europe and Timurid Central Asia, the end of the Crusades, the Age of Discovery (especially the voyages of Christopher Columbus beginning in 1492 but also Vasco da Gama's discovery of the sea route to India in 1498), and ending around the French Revolution in 1789, or Napoleon's rise to power.
GuruGuru (ˈɡuːruː गुरु, IAST: guru; Pali: garu) is a Sanskrit term for a "mentor, guide, expert, or master" of certain knowledge or field. In pan-Indian traditions, a guru is more than a teacher: traditionally, the guru is a reverential figure to the disciple (or shisya in Sanskrit, literally seeker [of knowledge or truth]) or student, with the guru serving as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student".
Japanese philosophyJapanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism, Taoism and Confucianism. Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy. Buddhism in Japan Before feudalism was firmly established in Japan, Buddhism occupied the mainstream of Japanese thought.
Kyoto SchoolThe Kyoto School is the name given to the Japanese philosophical movement centered at Kyoto University that assimilated Western philosophy and religious ideas and used them to reformulate religious and moral insights unique to the East Asian philosophical tradition. However, it is also used to describe postwar scholars who have taught at the same university, been influenced by the foundational thinkers of Kyoto school philosophy, and who have developed distinctive theories of Japanese uniqueness.
Hindu nationalismHindu nationalism has been collectively referred to as the expression of social and political thought, based on the native spiritual and cultural traditions of the Indian subcontinent. "Hindu nationalism" is a simplistic translation of हिन्दू राष्ट्रवाद (IAST: Hindū rāṣṭravāda). It is better described as "Hindu polity". The native thought streams became highly relevant in Indian history when they helped form a distinctive identity in relation to the Indian polity and provided a basis for questioning colonialism.
Philosophy of selfThe philosophy of self examines the idea of the self at a conceptual level. Many different ideas on what constitutes self have been proposed, including the self being an activity, the self being independent of the senses, the bundle theory of the self, the self as a narrative center of gravity, and the self as a linguistic or social construct rather than a physical entity. The self (or its non-existence) is also an important concept in Eastern philosophy, including Buddhist philosophy.
School of NamesThe School of Names (), sometimes called the School of Forms and Names (), was a school of Chinese philosophy that grew out of Mohism during the Warring States period in 479–221 BCE. The followers of the School of Names were sometimes called the Logicians or Disputers. The philosophy of the Logicians is often considered to be akin to those of the sophists or of the dialecticians. Joseph Needham notes that their works have been lost, except for the partially preserved Gongsun Longzi, and the paradoxes of Chapter 33 of the Zhuangzi.
