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Nagarjuna's "Seventy Stanzas": A Buddhist Psychology of Emptiness

David Ross Komito

Philosophy East and West 40 (2):256-258 (1990)

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The madhyamaka concept of svabhāva: Ontological and cognitive aspects.Jan Westerhoff - 2007 - Asian Philosophy 17 (1):17 – 45.details This paper considers the philosophical interpretation of the concept of svabhāva, sometimes translated as 'inherent existence' or 'own-being', in the Madyamaka school of Buddhist philosophy. It is argued that svabhāva must be understood as having two different conceptual dimensions, an ontological and a cognitive one. The ontological dimension of svabhāva shows it to play a particular part in theories investigating the most fundamental constituents of the world. Three different understandings of svabhāva are discussed under this heading: svabhāva understood as essence, (...) Download Export citation Bookmark 8 citations
Substantialism, Essentialism, Emptiness: Buddhist Critiques of Ontology.Rafal K. Stepien - 2021 - Journal of Indian Philosophy 49 (5):871-893.details This article seeks to introduce a greater degree of precision into our understanding of Madhyamaka Buddhist ontological non-foundationalism, focussing specifically on the Madhyamaka founder Nāgārjuna (c. 150–250 CE). It distinguishes four senses of what the ‘foundation’ whose existence Mādhyamikas deny means; that is, (1) as ‘something that stands under or grounds things’ (a position known as generic substantialism); (2) as ‘a particular kind of basic entity’ (specific substantialism); (3) as ‘an individual essence (a haecceity or thisness of that object) by (...) Download Export citation Bookmark
The Commitments of a Madhyamaka Trickster: Innovation in Candrakīrti’s Prasanna-padā. [REVIEW]Eviatar Shulman - 2010 - Journal of Indian Philosophy 38 (4):379-417.details This paper challenges the notion that there is a complete continuity between the thought of Nāgārjuna and the thought of Candrakīrti. It is shown that there is strong reason to doubt Candrakīrti’s gloss of Mūla-madhyamaka-kārikā (MMK) 2.1, and that Candrakīrti’s peculiar reading of this verse causes him to alter the context of the discussion in the four cases in which Nāgārjuna quotes MMK 2.1 later in the text—MMK 3.3, 7.14, 10.13 and 16.7. The innovation produced by Candrakīrti is next contrasted (...) Download Export citation Bookmark 2 citations
Language, Understanding and Reality: A Study of Their Relation in a Foundational Indian Metaphysical Debate. [REVIEW]Eviatar Shulman - 2012 - Journal of Indian Philosophy 40 (3):339-369.details This paper engages with Johaness Bronkhorst’s recognition of a “correspondence principle” as an underlying assumption of Nāgārjuna’s thought. Bronkhorst believes that this assumption was shared by most Indian thinkers of Nāgārjuna’s day, and that it stimulated a broad and fascinating attempt to cope with Nāgārjuna’s arguments so that the principle of correspondence may be maintained in light of his forceful critique of reality. For Bronkhorst, the principle refers to the relation between the words of a sentence and the realities they (...) Download Export citation Bookmark
A Critical Assessment of the Ethical Approaches to Environmental Legislation in Bangladesh with an Emphasis on Biodiversity.Md Jobair Alam - 2016 - Eubios Journal of Asian and International Bioethics 26 (2):60-87.details The conservation of biological diversity and the necessity of using biological resources sustainably became crucial within the socio-political milieu from the beginning of the 1990s when the global community began revisiting this issue following the adoption of the Convention on Biological Diversity. This was further augmented by the IUCN Guide that reminds parties to the CBD that in order to: i) institutionalize the development and implementation of the biodiversity strategy cycle; and ii) create an oversight mechanism, the National Biodiversity Strategy (...) Download Export citation Bookmark

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