Results for 'Nāgārjuna'

59 found
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  1. Nāgārjuna’s Arguments on Motion Revisited.Jan Westerhoff - 2008 - Journal of Indian Philosophy 36 (4):455-479.
    This paper discusses a somewhat neglected reading of the second chapter of Nāgārjuna’s Mūlamadhyamakakārikā, arguing that the main focus of a crucial part is a particular theory of properties and their relation to individuals they instantiate, rather than the refutation of specific assumptions about the nature of space and time. Some of Nāgārjuna’s key arguments about motion should be understood as argument templates in which notions other than mover, motion, and so forth could be substituted. The remainder of (...)
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  2. Nāgārjuna’s Catuṣkoṭi.Jan Westerhoff - 2005 - Journal of Indian Philosophy 34 (4):367-395.
    The catuṣkoṭi or tetralemma is an argumentative figure familiar to any reader of Buddhist philosophical literature. Roughly speaking it consists of the enumeration of four alternatives: that some propositions holds, that it fails to hold, that it both holds and fails to hold, that it neither holds nor fails to hold. The tetralemma also constitutes one of the more puzzling features of Buddhist philosophy as the use to which it is put in arguments is not immediately obvious and certainly not (...)
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  3. Kārya and Kāraṇa in Nāgārjuna’s Mūlamadhyamakakārikās.Krishna Del Toso - 2007 - AION 67:137-156.
    In this paper, Nāgārjuna’s philosophical interpretation of the terms kāraṇa and kārya is analysed after having methodologically confined the specific field of interest to the MMK. From the study of all the occurrences of kāraṇa and kārya in the MMK (listed in paragraph 2), it emerges that Nāgārjuna makes use of these two terms to refer to skandhas as causes (kāraṇa) of further skandhas as effects (kārya), hence conveying with this words the idea of, so to speak, subjectivity (...)
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  4. Nagarjuna and Quantum Physics.Christian Thomas Kohl (ed.) - 2012 - AV Akademikerverlag.
    Nagarjuna and Quantum physics Eastern and Western Modes of Thought Christian Thomas Kohl -/- Nagarjuna (2nd century) is known in the history of Buddhism by the keyword sunyata. This word is translated into English by the term emptiness. The translation and the traditional interpretations give the impression that Nagarjuna declares the objects as empty, illusionary, not real or not existing. Many questions could be asked at this point. What is the assertion made by this interpretation? Is it that nothing can (...)
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  5. Nagarjuna and Quantum Physics. Eastern and Western Modes of Thought.Christian Thomas Kohl - 2014 - Chinese Buddhist Encyclopedia.
    Nagarjuna and Quantum Physics. Eastern and Western Modes of Thought. Based on E.A. Burtt. A.N. Whitehed. H.-G. Gadamer.
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  6. The No-Thesis View: Making Sense of Verse 29 of Nagarjuna's Vigrahavyavartani.Jan Westerhoff - 2009 - In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
    The so-called `no-thesis' view is without a doubt one of the most immediately puzzling philosophical features of Nāgārjuna's thought and also largely responsible for ascribing to him either sceptical or mystical leanings (or indeed both). The locus classicus for this view is found in verse 29 of the Vigrahavyāvartanī: “If I had some thesis the defect [just mentioned] would as a consequence attach to me. But I have no thesis, so this defect is not applicable to me.” That this (...)
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  7. Nāgārjuna and Madhyāmaka Ethics (Ethics-1, M32).Shyam Ranganathan - 2016 - In A. Raghuramaraju (ed.), Philosophy, E-PG Pathshala. Delhi: India, Department of Higher Education (NMEICT).
    Nāgārjuna’s “middle path” charts a course between two extremes: Nihilism, and Absolutism, not unlike earlier Buddhism. However, as early Buddhists countinanced constituents of reality as characterizable by essences while macroscopic objects lack such essences, Nāgārjuna argues that all things lack what he calls svabhāva – “own being” – the Sanskrit term for essence. Since everything lacks an essence, it is Empty (śūnya). To lack an essence is to lack autonomy. The corollary of this is that all things are (...)
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  8. On Nāgārjuna's Ontological and Semantic Paradox.Koji Tanaka - 2016 - Philosophy East and West 66 (4):1292-1306.
    In one of his key texts, the Mūlamadhyamakakārikā, Nāgārjuna famously sets out to refute the ontology of essence.1 He presents numerous arguments to show that things don’t exist essentially—that is, that things are empty of essence or inherent existence. The doctrine of emptiness has been variously understood by traditional and contemporary commentators. Most radical is the recent interpretation presented by Garfield and Priest. They have rationally reconstructed Nāgārjuna’s doctrine of emptiness as an endorsement of the contradictory nature of (...)
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  9. Aristotle, Nagarjuna and the Law of Non-Contradiction in Buddhist Philosophy.Peter G. Jones - manuscript
    There is a widespread view that Buddhist philosophy embodies logical contradictions such that there would be 'true' contradictions, This article explains that this is not the case and that Buddhist philosophy, more generally the Perennial philosophy, denies all contradictions for the sake of a doctrine of Unity.
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  10. Layers in the Fabric of Mind: A Critical Review of Cognitive Ontogeny.G. Nagarjuna - 2006 - In Jayashree Ramadas & Sugra Chunawala (eds.), Research Trends in Science, Technology and Mathematics Education. Homi Bhabha Centre for Science Education, TIFR.
    The essay is critically examines the conceptual problems with the influential modularity model of mind. We shall see that one of the essential characters of modules, namely informational encapsulation, is not only inessential, it ties a knot at a crucial place blocking the solution to the problem of understanding the formation of concepts from percepts (nodes of procedural knowledge). Subsequently I propose that concept formation takes place by modulation of modules leading to cross-representations, which were otherwise prevented by encapsulation. It (...)
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  11. Collaborative Creation of Teaching-Learning Sequences and an Atlas of Knowledge.Nagarjuna G. - 2009 - Mathematics Teaching-Research Journal Online 3 (N3):23-40.
    Our focus in the article is to introduce a simple methodology of generating teaching-learning sequences using the semantic network techinque, followed by the emergent properties of such a network and their implications for the teaching-learning process (didactics) with marginal notes on epistemological implications. A collaborative portal for teachers, which publishes a network of prerequisites for teaching/learning any concept or an activity is introduced. The article ends with an appeal to the global community to contribute prerequisites of any subject to complete (...)
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  12. Collaborative Creation of Teaching Learning Sequences and an Atlas of Knowledgge.Nagarjuna G. - 2009 - Mathematics Teaching-Research Journal Online 3 (3):23.
    The article is about a new online resource, a collaborative portal for teachers, which publishes a network of prerequisites for teaching/learning any concept or an activity. A simple and effective method of collaboratively constructing teaching-learning sequences is presented. The special emergent properties of the dependency network and their didactic and epistemic implications are pointed. The article ends with an appeal to the global teaching community to contribute prerequisites of any subject to complete the global roadmap for an altas being built (...)
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  13. A Sketch on Nāgārjuna's Perspectives on "Relation".Krishna Del Toso - 2016 - Kriterion: Journal of Philosophy 57 (133):153-176.
    ABSTRACT The aim of this paper is to provide a sketch on the way Nāgārjuna deals with the idea of 'relation'. The concept of 'relation' as expressed in the Pāli sources is here theoretically systematized according to three patterns: 1. logical, 2. strictly subordinative existential, 3. non-strictly subordinative existential. After having discussed Nāgārjuna's acceptance and treatment of these three patterns, particular attention is paid to the non-strictly subordinative existential relation. This kind of relation is meant to describe the (...)
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  14. The Noble Nagarjuna, Logic and Non-Duality.Peter G. Jones - manuscript
    The relationship between the Russell's 'Western' philosophy, which remains for the most part the philosophy of the modern university department, and the 'Perennial' or 'non-dual' philosophy of Plotinus, the Buddha and Lao Tsu is not widely understood. We examine this relationship by reference to the Noble Nagarjuna and his explanation of the antinomies of metaphysics. We suggest that in respect of logical analysis the relationship is a simple one since all clear-thinking philosophers must converge on the same results.
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  15. A Proposal to Refine Concept Mapping for Effective Science Learning.Meena Kharatmal & Nagarjuna G. - 2006 - In A. J. Canas & J. D. Novak (eds.), Concept Maps: Theory, Methodology, Technology Proc. of the Second Int. Conference on Concept Mapping.
    Concept maps are found to be useful in eliciting knowledge, meaningful learning, evaluation of understanding and in studying the nature of changes taking place during cognitive development, particularly in the classroom. Several experts have claimed the effectiveness of this tool for learning science. We agree with the claim, but the effectiveness will improve only if we gradually introduce a certain amount of discipline in constructing the maps. The discipline is warranted, we argue, because science thrives to be an unambiguous and (...)
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  16. Fa-­Tsang on Madhyamaka: Nagarjuna’s Treatise on the Twelve Gates and Fa-­Tsang’s Commentary.Dirck Vorenkamp - manuscript
    Translation of Nagarjuna's -Treatise on the Twelve Gates- as well as fazang's commentary on that treatise.
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  17. Trialogue Between Heidegger, Nietzsche, and Nāgārjuna in Todtnauberg.Daniel Fidel Ferrer - 2011 - Archive.Org.
    The following philosophical dialogue between three philosophers is a thought experiment like Einstein's. Martin Heidegger (1889-1976) is the most written about 20th century philosopher. Friedrich Nietzsche (1844-1900) is a critical thinker of the highest order, who proclaimed the death of God and is considered the last western metaphysician. He found Platonism everywhere. The Acharya Nagarjuna (2-3d century AD) is perhaps the greatest single Indian philosopher; he is considered the greatest Buddhist thinker after the Buddha himself. Nagarjuna although less famous than (...)
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  18. La pragmatica del vuoto in Nagarjuna.Giacomo Foglietta - 2010 - Nóema 1:1-26.
    Nāgārjuna, vissuto in India attorno al primo secolo dopo Cristo, è certamente una delle figure più importanti del pensiero buddhista. In una delle sue opere principali, le ‘Strofe sulla via di mezzo ’, egli elabora in modo compiuto la nozione di ‘vuoto’, che diverrà uno dei concetti fondamentali di tutto il buddhismo successivo, dando vita alla ‘scuola del vuoto’, la quale avrà grande fortuna in Tibet, Cina e Giappone. Per vuoto non si intende certo il nulla, bensì l’inconsistenza rivelata (...)
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  19. Moving, Moved and Will Be Moving: Zeno and Nāgārjuna on Motion From Mahāmudrā, Koan and Mathematical Physics Perspectives.Robert Alan Paul - 2017 - Comparative Philosophy 8 (2):65-89.
    Zeno’s Arrow and Nāgārjuna’s Fundamental Wisdom of the Middle Way Chapter 2 contain paradoxical, dialectic arguments thought to indicate that there is no valid explanation of motion, hence there is no physical or generic motion. There are, however, diverse interpretations of the latter text, and I argue they apply to Zeno’s Arrow as well. I also find that many of the interpretations are dependent on a mathematical analysis of material motion through space and time. However, with modern philosophy and (...)
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  20. The Idea of Awakening: Giorgio Agamben and the Nagarjuna References.Steven DeCaroli - 2012 - Res Publica. Murcia 28:101-138.
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  21. Buddhismus Und Quantenphysik: Die Wirklichkeitsbegriffe Nāgārjunas Und der Quantenphsyik [I.E. Quantenphysik].Christian Thomas Kohl - 2005 - Windpferd.
    1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...)
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  22. Buddhist Illogic: A Critical Analysis of Nagarjuna's Arguments.Avi Sion - 2002 - Geneva, Switzerland: CreateSpace & Kindle; Lulu..
    Buddhist Illogic. The 2nd Century CE Indian philosopher Nagarjuna founded the Madhyamika (Middle Way) school of Mahayana Buddhism, which strongly influenced Chinese, Korean and Japanese (Ch’an or Zen) Buddhism, as well as Tibetan Buddhism. Nagarjuna is regarded by many Buddhist writers to this day as a very important philosopher, who they claim definitively proved the futility of ordinary human cognitive means. His writings include a series of arguments purporting to show the illogic of logic, the absurdity of reason. He considers (...)
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  23. DENKWEISEN AUS ASIEN UND EUROPA. Nagarjuna und Whitehead.Christian Thomas Kohl - manuscript
    Abstract In diesem Text geht es zunächst um eine Zurückweisung eines indologischen Interpretationsmusters, nach dem in Nagarjunas Philosophie den Dingen eine fehlende Existenz zugeschrieben wird. Das halte ich für einen Versuch, den Buddhismus auf die Stufe eines Aberglaubens herabzustufen. Weiterhin geht es um das zwischen den Dingen Liegende und um den Begriff der Abhängigkeit und um zahlreiche ganz ähnliche Begriffe, die der Philosoph A. N. Whitehead verwendet, um ein Prinzip zum Ausdruck zu bringen, das von ihm auch als die Verflochtenheit (...)
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  24. THE METAPHYSICAL FOUNDATIONS OF BUDDHISM AND MODERN SCIENCE: NAGARJUNA AND ALFRED NORTH WHITEHEAD.Christian Thomas Kohl - manuscript
    What are the metaphysical foundations of Buddhism and modern science? -/- Nagarjuna is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds (...)
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  25.  68
    The Concept of Pramana and the Sceptical Arguments of Nagarjuna.D. K. Mohanta - 1997 - Indian Philosophical Quarterly 24 (1):53-72.
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  26. Pratityasamutpada in Eastern and Western Modes of Thought.Christian Thomas Kohl - 2012 - International Association of Buddhist Universities 4 (2012):68-80.
    Nagarjuna and Quantum physics. Eastern and Western Modes of Thought. Summary. The key terms. 1. Key term: ‘Emptiness’. The Indian philosopher Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing (...)
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  27. Recapture, Transparency, Negation and a Logic for the Catuskoti.Adrian Kreutz - 2019 - Comparative Philosophy 10 (1):67-92.
    The recent literature on Nāgārjuna’s catuṣkoṭi centres around Jay Garfield’s (2009) and Graham Priest’s (2010) interpretation. It is an open discussion to what extent their interpretation is an adequate model of the logic for the catuskoti, and the Mūla-madhyamaka-kārikā. Priest and Garfield try to make sense of the contradictions within the catuskoti by appeal to a series of lattices – orderings of truth-values, supposed to model the path to enlightenment. They use Anderson & Belnaps's (1975) framework of First Degree (...)
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  28. Acquiring the Notion of a Dependent Designation: A Response to Douglas L. Berger.Jay L. Garfield & Jan Westerhoff - 2011 - Philosophy East and West 61 (2):365-367.
    In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and the reading of (...)
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  29.  70
    Epistemologia w Aṣṭasāhasrikāprajñāpāramitā i w filozofii Nagardżuny.Szymon Bogacz - 2015 - Studia Humanistyczne AGH 3 (14):7-16.
    Nāgārjuna’s Middle Way (madhyamaka) doctrine met with the objection that it is a mere verbal attack (vitaṇḍā) against other philosophical positions. As one of the Madhyamaka critics pointed out: because Nāgārjuna does not hold own position, he is not able to justify his criticism of the essence (svabhāva). The article is an answer to the question whether, in the context of Indian philosophy, it is possible to know things devoid of essences. Theory of knowledge of this kind, i.e. (...)
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  30. Buddhism and Quantum Physics: A Strange Parallelism of Two Concepts of Reality.Christian Thomas Kohl - 2007 - Contemporary Buddhism 8 (1):69-82.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  31.  39
    Buddhist Thought on Emptiness and Category Theory.Venkata Rayudu Posina & Sisir Roy - forthcoming - In Monograph on Zero.
    Notions such as Sunyata, Catuskoti, and Indra's Net, which figure prominently in Buddhist philosophy, are difficult to readily accommodate within our ordinary thinking about everyday objects. Famous Buddhist scholar Nagarjuna considered two levels of reality: one called conventional reality and the other ultimate reality. Within this framework, Sunyata refers to the claim that at the ultimate level objects are devoid of essence or "intrinsic properties", but are interdependent by virtue of their relations to other objects. Catuskoti refers to the claim (...)
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  32. Buddhism and Quantum Physics.Christian Thomas Kohl - 2008 - Indian International Journal of Buddhist Studies 9 (2008):45-62.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  33.  40
    Krytyka dialektycznej interpretacji filozofii Nagardżuny.Szymon Bogacz - 2014 - Diametros 42:227-246.
    The aim of this paper is to present two arguments against the dialectical interpretation of Nagarjuna's philosophy. This interpretation understands Nagarjuna's philosophy as a method of deconstruction, abstracting from Nagarjuna's own standpoint. The first argument refers to the metaphysical presuppositions of this method. The second argument refers to the positive statements asserted by Nagarjuna and focuses mainly on those concerning Buddhist practice. Furthermore, the conception of 'skillful means' and 'the two truths' will be discussed. The conclusion of this paper is (...)
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  34. Matilal's Metaethics.Nicolas Bommarito & Alex King - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York, USA: Routledge. pp. 139-156.
    Bimal Krishna Matilal (1935-1991) was a Harvard-educated Indian philosopher best known for his contributions to logic, but who also wrote on wide variety of topics, including metaethics. Unfortunately, the latter contributions have been overlooked. Engaging with Anglo-American figures such as Gilbert Harman and Bernard Williams, Matilal defends a view he dubs ‘pluralism.’ In defending this view he draws on a wide range of classical Indian sources: the Bhagavad-Gītā, Buddhist thinkers like Nāgārjuna, and classical Jaina concepts. This pluralist position is (...)
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  35.  98
    Hay’s Buddhist Philosophy of Gestural Language.Joshua M. Hall - 2017 - Asian Philosophy 27 (3):175-188.
    The central role of gestural language in Buddhism is widely acknowledged, as in the story of the Buddha pointing at the moon, the point being the student’s seeing beyond the finger to its gesture. Gesture’s role in dance is similarly central, as noted by scholars in the emerging interdisciplinary field of dance studies. Unsurprisingly, then, the intersection of these two fields is well-populated, including the formal gestures Buddhism inherited from classical Indian dance, and the masked dance of the Mani Rimdu (...)
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  36.  73
    Letter to Aristotle.James Bardis - forthcoming - In Conference Proceedings of IICAHHawaii2017.
    …A reconstructed imaginal account of Alexander’s (the Great) historical letter to Aristotle pursuant to his (in-) famous meeting with the gymnosophist Dandimus on the paradoxes of Zeno ( presaging those of Nagarjuna ) as a means of presenting a synthesis of the stasis and dynamism implicit in the potential of a phenomenally real world beyond a rigid designation of a chain-of-being taxonomy where animal dignity resides side by side with predator-prey relations and a mind-laden ( theory ) of evolution.
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  37. The Madhyamaka Concept of Svabhāva: Ontological and Cognitive Aspects.Jan Westerhoff - 2007 - Asian Philosophy 17 (1):17 – 45.
    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, (...)
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  38. Why is There Nothing Rather Than Something An Essay in the Comparative Metaphysic of Non-Being.Purushottama Bilimoria - 2012 - Sophia 51 (4):509-530.
    This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being and its permutations of nothing, negation, (...)
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  39. Bouddhisme et Physique quantique.Christian Thomas Kohl - 2007 - Contemporary Buddhism 8 (1):69-82.
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  40. Feature Review: Buddyjska filozofia pustki, Artur Przybysławski.Krzysztof Jakubczak - 2011 - Argument: Biannual Philosophical Journal 1 (1):150-161.
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  41. German Philosophers: Kant, Hegel, Schelling, Nietzsche, and Heidegger.Daniel Fidel Ferrer - 2011 - archive.org.
    German Philosophers: Kant, Hegel, Schelling, Nietzsche, and Heidegger By Daniel Fidel Ferrer. -/- Includes bibliographical references. Index. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4.Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Schelling, Friedrich Wilhelm Joseph von, 1775-1854. 7. Hegel, Georg Wilhelm Friedrich, 1770-1831. 8. Philosophy, Asian. 9. Philosophy, Indic. 10. Philosophy, Modern -- 20th century. 11. Philosophy, Modern -- 19th century. 12. Practice (Philosophy). 13. Philosophy and civilization. 14. Postmodernism. 15. Nietzsche, Friedrich Wilhelm, 1844-1900. 16. Heidegger, Martin, 1889-1976. -- (...)
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  42. Confrontations: Philosophical Reflections and Aphorisms.Daniel Fidel Ferrer - 2011 - archive.org.
    Aphorisms on the attack. -/- Applied -- Confrontations: Philosophical reflections and aphorisms. -/- Brief: Symptomatology, typology and genealogy. Philosophical physician. -/- 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4.Thought and thinking. 5. Philosophy, Asian. 6. Philosophy, Indic. 7. Philosophy, Modern -- 20th century.8. Philosophy, Modern -- 19th century. 9. Practice (Philosophy). 10. Philosophy and civilization. 11. Postmodernism. 12. Nietzsche, Friedrich Wilhelm, 1844-1900. 13. Heidegger, Martin, 1889-1976. 14. Heidegger, Martin, 1889-1976 -- Homes and haunts -- Germany -- Todtnauberg.15. Nagarjuna, 2nd cent. (...)
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  43. Skepticism in Classical Indian Philosophy.Matthew R. Dasti - forthcoming - In Diego Machuca & Baron Reed (eds.), Skepticism from Antiquity to the Present.
    There are some tantalizing suggestions that Pyrrhonian skepticism has its roots in ancient India. Of them, the most important is Diogenes Laertius’s report that Pyrrho accompanied Alexander to India, where he was deeply impressed by the character of the “naked sophists” he encountered (DL IX 61). Influenced by these gymnosophists, Pyrrho is said to have adopted the practices of suspending judgment on matters of belief and cultivating an indifferent composure amid the vicissitudes of ordinary life. Such conduct, and the attitudes (...)
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  44. The View From Somewhere - Investigations Pertaining to the Implications of the Impurity of the Third- and the First-Person-Perspective.John Haglund - forthcoming - Continental Philosophy Review.
    The old duality that eventually came to produce the mind/body-problem indicates the problem of transcendental subjectivity. The enduring significance of this problem shows itself in a provocation of any paradigm that has become too objectivistic, too naturalistic – even too idealistic in a certain sense – and too forgetful of its own departure from a perspective always presumed. Analytic philosophy bears a tendency towards such a ‘view from nowhere’ which denies a fundamental subjective connection. The rebuttal of this position entails (...)
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  45. Interpretations of Quantum Mechanics and Emptiness.Michele Caponigro & Ravi Prakash - 2009 - NeuroQuantology Journal, June 2009 7 (2):198-203.
    The underlying physical reality is a central notion in the interpretations of quantum mechanics. The a priori physical reality notion affects the corresponding interpretation. This paper explore the possibility to establish a relationship between philosophical concept of physical reality in Nagarjuna's epistemology (emptiness) and the picture of underlying physical reality in Einstein, Rovelli and Zeilinger positions. This analysis brings us to conclude that the notion of property of a quantum object is untenable. We can only speak about relational property of (...)
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  46.  70
    Darsana and Guru.Sanjit Chakraborty - 2020 - In Rukmani Vyasa Nair & Peter deSouza (eds.), Keywords for India. London, UK:
    Darshana, in the sense of true philosophical knowledge is first quoted in the Vaiśesika Sūtra (first century CE) to mean the perfect vision of everything. Etymologically, darshana evolves from the Sanskr̥ti term Drś, that is, vision. The contemporary use of the term darshana finds its new dimension in the writings of Haribhardra (eighteenth century CE), who considers different philosophical schools in the cord of darshana in his text Ṣad-darśana-samuccaya. Later, eminent Vedāntin Mādhava in fourteenth century CE popularized and expatiated the (...)
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  47.  85
    The Most Optimal Dual-Aspect-Dual-Mode Framework for Consciousness: Recent Developments.Ram Lakhan Pandey Vimal - 2009 - Chromatikon 5:295-307.
    In the third Whitehead Psychology Nexus Studies, we have discussed the dual-aspect-dual-mode proto-experience -subjective experience framework of consciousness based on neuroscience, its implication in war, suffering, peace, and happiness, the process of sublimation for optimizingthem and converting the negative aspects of seven groups of self-protective energy system into their positive aspects from both western and eastern perspectives. In this article, we summarize the recent development since then as follows. In, we rigorously investigated the classical and quantum matching and selection processes (...)
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  48.  54
    Madhyamaka and Yogācāra: Allies or Rivals? Eds. By Jay L. Garfield and Jan Westerhoff. [REVIEW]Oren Hanner - 2018 - Philosophy East and West 68 (2):629-633.
    Recent decades have witnessed a number of scholarly attempts to illuminate the philosophical affinity between the Madhyamaka and Yogācāra, the two main systems of thought in the Mahāyāna stream of Buddhism. Both schools originated in India in the first centuries of the common era, and had a significant impact on the doctrines of Asian Buddhism in such countries as China, Korea, Tibet, and Japan. Consequently, their views concerning reality have been documented in various textual sources, ranging from early philosophical treatises (...)
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  49. Buddhism and Quantum Physics.Christian Thomas Kohl - 2008 - Concepts of Physics 8 (3):517-519.
    Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied (...)
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  50. FOUNDATIONS OF TIBETAN TANTRA AND MODERN SCIENCE.Christian Thomas Kohl - manuscript
    Abstract. -/- By the 7th century a new form of Buddhism known as Tantrism had developed through the blend of Mahayana with popular folk belief and magic in northern India. Similar to Hindu Tantrism, which arose about the same time, Buddhist Tantrism differs from Mahayana in its strong emphasis on sacramental action. Also known as Vajrayana, the Diamond Vehicle, Tantrism is an esoteric tradition. Its initiation ceremonies involve entry into a mandala, a mystic circle or symbolic map of the spiritual (...)
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