The logical analysis of Nāgārjuna’s catuṣkoṭi has remained a heated topic for logicians in Western academia for nearly a century. At the heart of the catuṣkoṭi, the four corners’ formalization typically appears as: A, Not A, Both, and Neither. The pulse of the controversy is the repetition of negations in the catuṣkoṭi. Westerhoff argues that Nāgārjuna in the Mūlamadhyamakakārikā uses two different negations: paryudāsa and prasajya-pratiṣedha. This paper builds off Westerhoff’s account and presents some subtleties of Nāgārjuna’s use of these (...) negations regarding their scope. This is achieved through an analysis of the Sanskrit and Tibetan Madhyamaka commentarial tradition and through a grammatical analysis of Nāgārjuna’s use of na and a- within a diverse variety of the catuṣkoṭi within the Mūlamadhyamakakārikā. (shrink)

This work will argue that Mahāyāna philosophy need not result in endorsement of some cosmic Absolute in the vein of the Advaitin ātman-Brahman. Scholars such as Bhattacharya, Albahari and Murti argue that the Buddha at no point denied the existence of a cosmic ātman, and instead only denied a localised, individual ātman (what amounts to a jīva). The idea behind this, then, is that the Buddha was in effect an Advaitin, analysing experience and advocating liberation in an Advaitin sense: through (...) a rejection of the individual ātman and knowledge (jñāna) of and immersion into the universal ātman-Brahman. I will explore how different religious traditions define and shape the Absolute according to their own religious convictions, illustrating a divergence in conception from the very start, before exploring key differences between the Advaitin conception of the Absolute as put forth by Śaṅkara and as defended by Bhattacharya in The Ātman-Brahman in Ancient Buddhism. I then challenge Bhattacharya’s claims that prajñāpāramitā literature necessarily endorses the ātman-Brahman and that Mahāyāna philosophies reorientate Buddhists towards the truth of the ātman-Brahman. I do this by arguing that there are viable interpretations of Vasubandhu’s Yogācāra and Nāgārjuna’s Madhyamaka that do not advocate such a belief, that prajñāpāramitā literature can be viewed as a project in episteme rather than ontology, and that we need not find a ground of the same sort as the ātman-Brahman in the Buddhist flux of experience. I conclude by showing that whilst Absolutism is a theme in some schools of Buddhism, it need not be – contra Bhattacharya – the conclusion of two major Mahāyāna philosophies. (shrink)

In the Bṛhadāraṇyaka Upaniṣad, one of the principal Upaniṣads, we find a venerable and famous story where the god Prajāpati separately instructs three groups of people (gods, humans, and demons) simply by uttering the syllable “Da.” In this paper, our concern is not with ethics but theories of meaning and interpretation: How can all divergent interpretations of a single expression be correct, and, indeed, endorsed by the speaker? As an exercise in cross-cultural philosophical reflection, we consider some of the leading (...) modern theories of meaning—those of Grice, Quine, and Davidson—in order to see if the Upaniṣadic story receives a natural home in any of them. We conclude that the story is best understood through Grice’s theory of meaning rather than Quine’s or Davidson’s. (shrink)

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 (...) means of which it is identical to that very object, to itself’ (modal essentialism); and (4) as ‘an essence in the absence of which an object could be of a radically different kind or sort of object than it in fact is’ (sortal essentialism). It then proceeds to delineate the Madhyamaka refutation of the specific substantialist position in terms of its argued denial of dharma as basic entity; of generic substantialism and modal essentialism in terms of its argued denial of svabhāva as both foundation for and essence of putative entities; and of sortal essentialism in terms of its argued denial of essentialist conceptions of conceptual thought (vikalpa), mental construction (prapañca), and in short the entire domain of ratiocination (kalpanā), by means of its notion of conceptual imputation (prajñaptir upādāya)—a denial strictly speaking ontological, but of what are putative epistemic entities. The final portion of the article explains the relationship of ontological to other forms of non-foundationalism according to Madhyamaka. (shrink)

Is Buddhism’s attitude towards accepted forms of knowledge sceptical? Are Pyrrhonian scepticism and classical Buddhist scholasticism related in their respective applications and expressions of doubt? In what way and to what degree is Critical Buddhism an offshoot of modern scepticism? Questions such as these as well as related issues are explored in the present collection, which brings together examinations of systematic doubt in the traditions of Buddhism from a variety of perspectives. What results from the perceptive observations and profound analytical (...) insights of the seven essays is a rich and multi-faceted picture of two families of philosophical systems—scepticism and Buddhism—that seem both akin and at odds, both related and distant at the same time. (shrink)

Names name, but there are no individuals who are named by names. This is the key to an elegant and ideologically parsimonious strategy for analyzing the Buddhist catuṣkoṭi. The strategy is ideologically parsimonious, because it appeals to no analytic resources beyond those of standard predicate logic. The strategy is elegant, because it is, in effect, an application of Bertrand Russell's theory of definite descriptions to Buddhist contexts. The strategy imposes some minor adjustments upon Russell's theory. Attention to familiar catuṣkoṭi from (...) Vacchagotta and Nagarjuna as well as more obscure catuṣkoṭi from Khema, Zhi Yi, and Fa Zang motivates the adjustments. The result is a principled structural distinction between affirmative and negative catuṣkoṭi, as well as analyses for each that compare favorably to more recent efforts from Tillemans, Westerhoff, and Priest. (shrink)

ABSTRACT The objective of this article is to contribute to the understanding of Nāgārjuna's 'two truths' doctrine as presented in the Mūlamadhyamakakārikā. For that purpose, we argue that 'two truths' doctrine the basic structural framework for the operational functionality of upāya of upāya, perhaps the most important epistemological/pedagogical notion of Mahāyāna Buddhism. RESUMO O objetivo deste artigo é contribuir para a compreensão da doutrina das "duas verdades", tal como presente no Mūlamadhyamakakārikā de Nāgārjuna. Argumentamos, para tanto, que a doutrina das (...) "duas verdades" constitui o fundamento estrutural básico para a funcionalidade operacional do upāya, que é, talvez, a noção epistemológico-pedagógica mais importante do budismo Mahāyāna. (shrink)

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 (...) to Nāgārjuna’s style of argument, and it is shown that these two author’s notions of emptiness, as well as their particular implementation of Madhyamaka logic, significantly diverge from each other. Finally, Candrakīrti’s reading of these verses is compared with his commentary on MMK 15 so as to suggest a possible subtle metaphysical position that is at the base of his thinking. (shrink)

In reading Nāgārjuna’s Mūlamadhyamakakārikā, one is struck by Nāgārjuna’s separation of conventional truth and ultimate truth. At the most basic level, these two truths deal with emptiness and the appearance of fundamental existence, but the meaning of “conventional” lends itself to two key senses: concealing and socially agreed-upon norms and practices. The tension between these two senses and how they relate to truth leads Nāgārjuna’s Tibetan commentators in different directions in their exegesis on conventional truth. Based on the debate between (...) Tsongkhapa and Gorampa, I propose a Madhyamaka account of truth as trust. In so doing, I provide a novel account of truth, in which propositions and phenomena are truth-bearers, and one’s ability to trust in them establishes their truth-value. (shrink)

In the following, it will be argued that Nāgārjuna adopts a Buddhist nominalism that encompasses not only a position towards abstract entities, but resonates with a nominalist perspective on the “social reality” of persons. Early Buddhist texts, such as the Suttanipāta, argue that human persons defy a classification in hierarchic “classes”, because there is no moral substance, e.g. of Brahmins. Differences between individuals do not exist by nature, since it is the individual that realizes difference according to the specific personal (...) realization of action and moral cultivation. Buddhist “nominalism,” therefore, has at least one of its central roots in a rejection of a socially privileged “selves,” a stratified social hegemony, and religious truth claims. Nāgārjuna, on his part, radicalizes nominalism as a threefold correlation of the “non-articulated self,” a “non-articulated” reality, and finally, a “non-articulated” dimension even within all concepts, names, and designations. In this vein, Nāgārjuna’s śūnyavāda can be seen as a consequent attempt to neutralize unwanted social and psychological consequences of ontological language-use. Nāgārjuna even self-critically questions the position that the workings of a Buddhist path of liberation can be articulated, which seems to be a remarkable parallel to certain roots of Western nominalism. (shrink)

The Chinese Mādhyamikas Seng Zhao 374–414, Jizang 549–623, and Zhiyi 538–597 try to demonstrate that the linguistic strategies in the textual transmission of the Buddha’s teaching give us access to a sense of “liberation” which reaches beyond language. For them, this ineffable sense is what constitutes the dharma in the shape of sūtra and śāstra. Liberation is considered the constitutive but hidden “root” of all the teachings transmitted via the canonical word, those again account for the Buddha’s “traces” guiding back (...) to the meaning of that root. The practitioner’s comprehension of the dharma must embrace this circular mutuality of “root and traces,” reconciling speech with silence. The article discusses two philosophical aspects: Chinese Madhyamaka semantics and pragmatics exploring the various signifying functions in our use of language, and the hermeneutical approach that the Chinese masters develop in their exegetical works to unravel such a sense of “liberation” in reference to the textual transmission of Indian Mahāyāna thought. (shrink)

There are two different modal logics: the logic T assuming contingency and the logic K = assuming logical determinism. In the paper, I show that the Aristotelian treatise On Interpretation has introduced some modal-logical relationships which correspond to T. In this logic, it is supposed that there are contingent events. The Nāgārjunian treatise Īśvara-kartṛtva-nirākṛtiḥ-viṣṇoḥ-ekakartṛtva-nirākaraṇa has introduced some modal-logical relationships which correspond to K =. In this logic, it is supposed that there is a logical determinism: each event happens necessarily or (...) it does not happen necessarily. The Nāgārjunian approach was inherited by the Yogācārins who developed, first, the doctrine of causality of all real entities and, second, the doctrine of momentariness of all real entities. Both doctrines were a philosophical ground of the Yogācārins for the logical determinism. Hence, Aristotle implicitly used the logic T in his modal reasoning. The Madhyamaka and Yogācāra schools implicitly used the logic K = in their modal reasoning. (shrink)

Purpose of the article is to provide support for the contention that two fundamental treatises representing the teaching of Madhyamaka, viz. the Mūlamadhyamakakārikās and the Vigrahavyāvartanī, were designed to establish and justify a metaphysical tenet claiming that no particulars of any kind can exist on some level of final analysis and that this was the only primary concern of those works. Whereas the former text is in the first place dedicated to providing proofs of the central metaphysical thesis the major (...) objective of the second treatise lies in a defense of the claim against possible objections. A correlate of this view regarding the content of those two works is on the one hand that the philosophy of the founder of the Madhyamaka-school essentially consists in a metaphysical teaching implying a radical rejection of a stance propagated in earlier Buddhist schools according to which objects of ordinary experience could be reduced to or explained by the existence of other sorts of particulars that can be theoretically postulated. On the other hand the exegesis advocated in the article implies that theorems pertaining to the nature of language or the relationship between language and non-linguistic reality are not at all a predominant issue in the pertinent texts and presumably were not a major matter of concern of early Madhyamaka in general. Accordingly matters pertaining to questions of semantics attain relevance at best in the form of objective consequences which the metaphysical doctrine might entail. The paper focuses on the second chapter of the Mūlamadhyamakakārikās as well as the segment of the Vigrahavyāvartanī which deals with the first major problem, represented by the verses 1–4 and 21–29. The reason is that a detailed and thoroughgoing investigation of these two textual passages is suited to disprove a contention voiced by Western scholars who suppose that the teaching of the founder of Madhyamaka embodies a particular claim pertaining to the relationship between language and non-linguistic reality. (shrink)

In this paper, I attempt a further elucidation and defense of some of the things I said in my article “Critical Reflections on Nāgārjuna’s Vigrahavyāvartanī” and a response to Professor Claus Oetke’s criticisms :371–394, 2012) of “a number of views which have been propagated” by me in my article. Although some additional issues have been raised, broadly, the themes addressed here are the same three as were the object of my investigation in that paper: namely, Nāgārjuna’s emptiness doctrine; his denial (...) that he has any thesis to advance or buttress; and his onslaught on the pramāṇa theory. Toward the end I argue that if I understand Nāgārjuna correctly, then what that thinker ends up providing is a criterion, not of reality, but of unreality, and that this stance, speaking philosophically, is tantamount to nihilism. (shrink)

In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind and (...) cognitive science. I argue that human beings, as dynamic systems, are characterized by a high degree of self-organizing autonomy. Therefore, human beings are not reducible to the more basic mental and physical events that constitute them. I critically examine Francisco Varela’s enactivist account of the self as virtual and his use of Buddhist ideas in support of this view. I argue, in contrast, that while the self is emergent and constructed, it is not merely virtual. Finally I sketch a Buddhist-enactivist account of the self. I argue for a non-reductionist view of the self as an active, embodied, embedded, self-organizing process—what the Buddhists call ‘I’-making ( ahaṃkāra ). This emergent process of self-making is grounded in the fundamentally recursive processes that characterize lived experience: autopoiesis at the biological level, temporalization and self-reference at the level of conscious experience, and conceptual and narrative construction at the level of intersubjectivity. In Buddhist terms, I will develop an account of the self as dependently originated and empty, but nevertheless real. (shrink)

On the basis of Nāgārjuna’s works, especially the Mūlamadhyamakakārikā, this paper proposes a sceptic presupposition as the departure point of Nāgārjuna’s refutations. This presupposition invalidates perceptual knowledge, and thus the identities of existents can only be deemed as referents assumed by concepts. Then the “confinement principle,” a theorem tacitly applied in Nāgārjuna’s arguments, is justified, i.e., any definition or description of a concept would necessarily confine its assumed referent to an invariable and isolated state. This principle enables Nāgārjuna to deduce (...) contradictions between the static and isolated nature of the assumed referent, and the activity in which it must be involved. Notions of both a static identity and its activity are deep-rooted in all referential mental activities of sentient beings. Hence all concepts are found to be self-contradictory and therefore devoid of referents, namely, empty. Thus, Nāgārjuna is refuting the whole intelligible world, and his position can be identified as epistemological nihilism—nothing within our ken can possibly be. (shrink)