This is a philosophical investigation of the nature of the limits of thought. Drawing on recent developments in the field of logic, Graham Priest shows that the description of such limits leads to contradiction, and argues that these contradictions are in fact veridical. Beginning with an analysis of the way in which these limits arise in pre-Kantian philosophy, Priest goes on to illustrate how the nature of these limits was theorised by Kant and Hegel. He offers new interpretations of Berkeley's (...) master argument for idealism and Kant on the antimonies. He explores the paradoxes of self reference, and provides a unified account of the structure of such paradoxes. The book concludes by tracing the theme of the limits of thought in modern philosophy of language, including discussions of the ideas of Wittgenstein and Derrida. (shrink)

This book examines the three stages of development of Chinese Madhyamaka, focusing attention on the different ways the representative figures of each stage applied basic Madhyamaka principles to deal with the central Buddhist doctrinal issues of their age.

Explores the nature and types of mystical experience and discusses the value of mysticism for humanity.

The Indian philosopher Acarya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha." This book presents a survey of the whole of Nagarjuna's philosophy based on his key philosophical writings. His primary contribution to Buddhist thought lies in the further development of the concept of sunyata or (...) "emptiness." For Nagarjuna, all phenomena are without any svabhava, literally "own-nature" or "self-nature," and thus without any underlying substance. Particular emphasis is put on discussing Nagarjuna's thinking as philosophy. The present discussion shows how his thoughts on metaphysics, epistemology, the self, language, and truth present a unified theory of reality with considerable systematic appeal. The book offers a systematic account of Nagarjuna's philosophical position. It reads Nagarjuna in his own philosophical context, but also shows that the issues of Indian and Tibetan Buddhist philosophy have at least family resemblances to issues in European philosophy. (shrink)

Drawing on several issues and methods in Western philosophy, from analytical philosophy to semiotics and hermeneutics, the author throws new light on the ancient Zhuangzi text. Engaging Daoism and contemporary Western philosophical logic, and drawing on new developments in our understanding of early Chinese culture, Coutinho challenges the interpretation of Zhuangzi as either a skeptic or a relativist, and instead seeks to explore his philosophy as emphasizing the ineradicable vagueness of language, thought and reality. This new interpretation of the Zhuangzi (...) offers an important development in the understanding of Daoist philosophy, describing a world in flux in which things themselves are vague and inconsistent, and tries to show us a Way (a Dao) to negotiate through the shadows of a "chaotic" world. (shrink)

In this essay I attempt a philosophical analysis of the Chinese Buddhist thought of linguistic reference to shed light on how the Buddhist understands the way language refers to an ineffable reality. For this purpose, the essay proceeds in two directions: an enquiry into the linguistic thoughts of Sengzhao (374-414 CE) and Jizang (549-623 CE), two leading Chinese Madhyamika thinkers, and an analysis of the Buddhist simile of a moon-pointing finger. The two approaches respectively constitute the horizontal and vertical axes (...) of this essay. The simile of a moon-pointing finger originated in Indian Buddhism and later received much attention in Chinese Buddhism. In light of the Chinese Buddhist interpretations of the simile, I set forth six theses to make explicit the philosophic implications there involved. They are: (1) words in no way correspond with the ineffable Real and cannot say or properly express the Real; (2) words can point toward the Real by means of the forms meant or properly expressed by them; (3) the forms are plainly different from the Real and so are to be negated; (4) one who takes the forms for the Real not only misunderstands the Real but is also ignorant of the function of language; (5) the forgetting of words and their forms can dissolve the entanglement of language and thought and even lead to the intuition of the Real; (6) the intuition of the Real depends upon extra-linguistic factors as well as language. In elaborating the theses, I resort to passages in Sengzhao’s and Jizang’s works to disclose their linguistic thoughts in relation to the theses. A main concern here is to show how one can speak the unspeakable, how one can refer to an ineffable reality without committing self-contradiction. This is done in relation to their views, the theses as well as a free interpretive analysis. I construe the notion of indication as involving the imposition-cum-negation method and argue that one can use words to indicate the ineffable without at the same time describing it. The ineffable is indescribable, but it can be intimated through indication. Meanwhile, I also discuss Zhuangzi’s notion of word-forgetting as it plays a role in the simile and in Jizang’s philosophy of language. One of the purposes of this essay is to show that while valuing the therapeutic and evocative functions of religious language, Chinese Buddhist thinkers also understand the language indicatively. Without taking note of the indicative function of religious language, one cannot form an adequate picture of the Chinese Buddhist -- especially, the Chinese Madhyamaka -- philosophy of language. (shrink)

: This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest (...) in its own right, reminding us of the centrality of the notions of sagehood and "timeliness" to hermeneutical thought in this period, as well as anticipating some of the insights obtained by modern-day applications of speech-act theory to the interpretation of thetext. What close attention to these relatively neglected sources conveys, moreover, is a sense of the real importance of the Analects, and of the sage Confucius, to much xuan-school thought. Viewing this historical style of interpretation in its conceptual sophistication and broad coherence may thus also serve as a corrective to persistent assumptions about xuan-school thought as essentially "metaphysical" or "Neo-Daoist" in its basic orientation. (shrink)

This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest in (...) its own right, reminding us of the centrality of the notions of sagehood and "timeliness" to hermeneutical thought in this period, as well as anticipating some of the insights obtained by modern-day applications of speech-act theory to the interpretation of the text. What close attention to these relatively neglected sources conveys, moreover, is a sense of the real importance of the Analects, and of the sage Confucius, to much xuan-school thought. Viewing this historical style of interpretation in its conceptual sophistication and broad coherence may thus also serve as a corrective to persistent assumptions about xuan-school thought as essentially "metaphysical" or "Neo-Daoist" in its basic orientation. (shrink)

This book is an English translation of Sengzhao's Zhaolun.

?Right words are like the reverse? is the concluding remark of chap. 78 in the Daoist classic Daodejing. Quoted in treatises composed by Seng Zhao (374?414), it designates the linguistic strategy used to unfold the Buddhist Madhyamaka meaning of ?emptiness? and ?ultimate truth?. In his treatise Things Do not Move, Seng Zhao demonstrates that ?motion and stillness? are not really contradictory, performing the deconstructive meaning of Buddhist ?emptiness? via the corresponding linguistic strategy. Though the topic of the discussion and the (...) rhetoric are borrowed from Daoist sources, the point of view is rooted in the Buddhist understanding. The first section of this paper deals with the issue of exegetical methods in early Chinese Buddhism; the subsequent part explains both the Daoist background and the topics modified in Seng Zhao's discussions; the third part analyzes Seng Zhao's linguistic strategy and expounds its particular philosophical significance. (shrink)