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The Anattalakkhaṇa Sutta or Anātmalakṣaṇa Sūtra (), is traditionally recorded as the second discourse delivered by Gautama Buddha. [1] The title translates to the "Not-Self Characteristic Discourse", but is also known as the Pañcavaggiya Sutta (Pali) or Pañcavargīya Sūtra (Skt.), meaning the "Group of Five" Discourse.
Discourse on the Origin and Basis of Inequality Among Men (French: Discours sur l'origine et les fondements de l'inégalité parmi les hommes), also commonly known as the "Second Discourse", is a 1755 treatise by philosopher Jean-Jacques Rousseau, on the topic of social inequality and its origins.
The Second Treatise of the Great Seth, [note 1] also known as the Second Discourse of the Great Seth and Second Logos of the Great Seth, is a Gnostic text. It is the second tractate in Codex VII of the Nag Hammadi library. It was likely originally written in the Koine Greek language and composed around 200 CE.
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The Samaññaphala Sutta ("The Fruit of Contemplative Life") is the second discourse (Pali, sutta; Skt., sutra) of the Digha Nikaya.. In terms of narrative, this discourse tells the story of King Ajātasattu, son and successor of King Bimbisara of Magadha, who posed the following question to many leading Indian spiritual teachers: What is the benefit of living a contemplative life?
The second discourse is based on Matthew 19:27 We Have Left Everything and Followed You; What Shall We Have. We hear about how great it is to be a Christian but seldom about this idea of leaving everything to follow Christ. Kierkegaard wrote a discourse on December 6, 1843, "'The Lord Gave, and the Lord Took Away; Blessed be the Name of the ...
WASHINGTON (Reuters) -The U.S. Supreme Court declined on Monday to decide whether federally mandated warnings on cigarette packs that graphically illustrate the health risks of smoking violate the ...
As this format closely adheres to that of the Second Discourse, some have discussed whether one account ought to be read as more authoritative than the other. As the text was initially written in 1754, and was sent to the publisher in 1763, it appears safe to argue that the tensions between the Essay and the Second Discourse were intentional.