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  1. Tyson Anderson (1985). Wittgenstein and Nāgārjuna's Paradox. Philosophy East and West 35 (2):157-169.
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  2. Dan Arnold (2008). Dharmakīrti's Dualism: Critical Reflections on a Buddhist Proof of Rebirth. Philosophy Compass 3 (5):1079-1096.
    Dharmakīrti, elaborating one of the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism. At the same time, Dharmakīrti himself may turn out to be vulnerable to some of the same kinds of arguments pressed against physicalists. It is revealing, then, that in arguing against physicalism himself, Dharmakīrti does not have available to him what some would judge to be more promising arguments for dualism (arguments, in particular, following Kant's 2nd (...)
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  3. L. Stafford Betty (1984). Is Nāgārjuna a Philosopher? Response to Professor Loy. Philosophy East and West 34 (4):447-450.
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  4. L. Stafford Betty (1983). Nāgārjuna's Masterpiece: Logical, Mystical, Both, or Neither? Philosophy East and West 33 (2):123-138.
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  5. Ewing Chinn (2001). Nagarjuna's Fundamental Principle Of. Philosophy East and West 51 (1).
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  6. Nitin Dhammakitti, Dharmottara & Desai (1991). Nyayabindu Dharmottarani Tika Sathe. L.D. Institute of Indology.
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  7. Candra Sekhara Dharmakirti, Sastri & Dharmottara (1924). Nyayabinduh. Vidyavilasa Namni Yantralaye.
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  8. Dwarikadas Dharmakirti, Manorathanandi, Dwarikadas Shastri & Shastri (1984). Pramanavarttikam. Bauddhabharati.
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  9. Satkari Dharmakirti, Hojun Mookerjee & Nagasaki (1964). The Pramanavarttikam. Nava Nalanda Mahavihara.
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  10. Franklin Edgerton (1949). Pali and AMg. Bondi, BHS Vṛndi, 'Body'. Journal of the American Oriental Society 69 (4):229.
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  11. Jay L. Garfield (2001). Nagarjuna's Theory of Causality: Implications Sacred and Profane. Philosophy East and West 51 (4):507-524.
    Nāgārjuna argues for the fundamental importance of causality, and dependence more generally, to our understanding of reality and of human life: his account of these matters is generally correct. First, his account of interdependence shows how we can clearly understand the nature of scientific explanation, the relationship between distinct levels of theoretical analysis in the sciences (with particular attention to cognitive science), and how we can sidestep difficulties in understanding the relations between apparently competing ontologies induced by levels of description (...)
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  12. Jay L. Garfield (1994). Dependent Arising and the Emptiness of Emptiness: Why Did Nāgārjuna Start with Causation? Philosophy East and West 44 (2):219-250.
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  13. Jay L. Garfield & Graham Priest (2003). Nagarjuna and the Limits of Thought. Philosophy East and West 53 (1):1-21.
    : Nagarjuna seems willing to embrace contradictions while at the same time making use of classic reductio arguments. He asserts that he rejects all philosophical views including his own-that he asserts nothing-and appears to mean it. It is argued here that he, like many philosophers in the West and, indeed, like many of his Buddhist colleagues, discovers and explores true contradictions arising at the limits of thought. For those who share a dialetheist's comfort with the possibility of true contradictions commanding (...)
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  14. B. Gokhale (1965). The Theravāda-Buddhist View of History. Journal of the American Oriental Society 85 (3):354-360.
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  15. Pradeep P. Gokhale (1993). The Cārvāka Theory of Pramāṇas: A Restatement. Philosophy East and West 43 (4):675-682.
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  16. Henepola Gunaratana (1980). A Critical Analysis of the Jhanas in Theravada Buddhist Meditation. Dissertation, The American University
    Finally, by means of a canonical sevenfold typology, the relation of the various grades of liberated individuals to the accomplishment of mundane jhana is investigated. The conclusion emerges that though liberation from suffering, the ultimate goal of the discipline, is attainable by wisdom with or without mundane jhana, Theravada Buddhism places additional value on liberation when it is accompanied by mastery over the jhanas and skill in the modes of supernormal knowledge. ;The dissertation also explains the two approaches to meditation (...)
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  17. R. D. Gunaratne (1986). Understanding Nāgārjuna's Catuṣkoṭi. Philosophy East and West 36 (3):213-234.
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  18. Róbert H. Haraldsson, Salvör Nordal & Vilhjálmur Árnason (eds.) (2005). Hugsað Með Páli: Ritgerðir Til Heiðurs Páli Skúlasyni Sextugum. Háskólaútgáfan.
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  19. P. Harvey (2009). The Approach to Knowledge and Truth in the Therav Ā da Record of the Discourses of the Buddha; Therav Ā da Philosophy of Mind and the Person; Therav Ā da Texts on Ethics. In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. OUP Usa 175--85.
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  20. Frank J. Hoffman (1994). Review of Bruce Reichenbach, The Law of Karma. International Journal for Philosophy of Religion 35.
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  21. Padmanabh S. Jaini (2003). Cdtuydma-Samvara in the Pali Canon. In Piotr Balcerowicz (ed.), Essays in Jaina Philosophy and Religion. Motilal Banarsidass Publishers 20--119.
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  22. Richard Hubert Jones (1978). The Nature and Function of Nāgārjuna's Arguments. Philosophy East and West 28 (4):485-502.
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  23. Goran Kardaš (2013). Patisambhidāmagga Kao Rano Egzegetsko Djelo Theravādskog Buddhizma. Filozofska Istrazivanja 33 (1):139-150.
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  24. Ralf Kestler (2012). Basics of Psychology in Pali Buddhism. Internationale Zeitschrift Für Philosophie Und Psychosomatik 2.
    In this Essay, I want to give a short account of Buddhist psychology as found in some pieces in the Pali literature, the scriptures the Theravada tradition. This school of Buddhism is the only one of the Hīnayāna schools still existing, and is spread in Sri Lanka and South-East Asia. For a full account of Buddhist psychology more topics should have to be included. But I think, it is enough to give a basic understanding of Buddhist psychology and a further (...)
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  25. Todd Eugene Lorentz, An Analysis of Nondualism in Nāgārjuna's Mūlamadhyamakakārikā.
    "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts in religious studies, Department of Comparative Literature, Religion and Film/Media Studies.".
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  26. David Loy (1984). How Not to Criticize Nāgārjuna: A Response to L. Stafford Betty. Philosophy East and West 34 (4):437-445.
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  27. I. W. Mabbett (1984). Nāgārjuna and Zeno on Motion. Philosophy East and West 34 (4):401-420.
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  28. Ian Mabbett (1998). The Problem of the Historical Nāgārjuna Revisited. Journal of the American Oriental Society 118 (3):332-346.
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  29. Ian W. Mabbett (1995). Nāgārjuna and Deconstruction. Philosophy East and West 45 (2):203-225.
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  30. Kannoo Mal & Jinavijaya (1917). The Saptbhangi Naya or the Pluralistic Argument of the Jain Dialectics. Atmanand Jain Pustak Pracharak Mandal.
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  31. Justin Meiland (2004). Buddhist Values in the Pali Jatakas, with Particular Reference to the Theme of Renunciation.
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  32. B. N. Moksakaragupta & Singh (1988). Tarkabhasa a Manual of Buddhist Logic. Asha Prakashan.
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  33. Satkari Mukhopadhyaya (1944). The Jain Philosophy of Non-Absolutism. Bharati Jaina Parisat.
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  34. Anna Perez-Chisti (1998). Causation, Correlation and Liberation in Abhidhamma: An Analysis of Patthana Nyaya. Dissertation, California Institute of Integral Studies
    The Abhidhamma brings a student of Buddhism immediately into the subjects of the ultimate realities, causation, correlation and liberation. These are the indispensable subjects for the understanding and realization of the teachings of the Buddha. ;The primary object of this treatise is to illuminate terminology extracted from the Theravadan Pali texts concerning the objects of mind, Causal Genesis , and correlation found in the Abhidhamma's seven composite volumes. ;With these methods students of Buddhism are able to integrate knowledge and practice (...)
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  35. Edmund Perry (1997). Theravāda Transformed? [REVIEW] Journal of the American Oriental Society 117 (2):339-342.
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  36. Steven Piker (1993). Theravada Buddhism and Catholicism: A Social Historical Perspective on Religious Change, with Special Reference Tocentesimus Annus. [REVIEW] Journal of Business Ethics 12 (12):965 - 973.
    Centesimus Annus raises the issue of the relationship of religion to practical conduct. This paper constructs the issue; illustrates the construction with materials from Theravada Buddhist cultures; and applies the construction toCentesimus Annus. This is an exercise in social history.
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  37. Tibor Porosz (2000). A Buddhista Filozófia Kialakulása És Fejlodése a Théraváda Irányzatban.
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  38. Christopher Douglas Craig Priestley (1972). Nagarjuna's Argument for the Emptiness of All Beings. Dissertation, University of Toronto (Canada)
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  39. Frank Purcell (1987). Nagarjuna. International Philosophical Quarterly 27 (1):113-114.
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  40. A. Charlene Senape Ratnakirti & Mcdermott (1969). An Eleventh-Century Buddhist Logic of Exists Ratnakiri's Ksanabhangasiddhih Vyatirekatmika. D. Reidel.
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  41. Richard H. Robinson (1972). Did Nāgārjuna Really Refute All Philosophical Views? Philosophy East and West 22 (3):325-331.
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  42. Richard H. Robinson (1957). Some Logical Aspects of Nāgārjuna's System. Philosophy East and West 6 (4):291-308.
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  43. George Rupp (1971). The Relationship Between Nirvāna and Samsāra: An Essay on the Evolution of Buddhist Ethics. Philosophy East and West 21 (1):55-67.
  44. Paul T. Sagal (1992). Nagarjuna's "Paradox". American Philosophical Quarterly 29 (1):79 - 85.
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  45. Vidyakara Santi, Penpa Dorje & Kendriya-Tibbati-Ucca- Siksa-Samsthanam (1994). Tarkasopanam. Kendriya Ucca Tibbati Siksa Samsthana.
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  46. Yuichi Ratnakara Santi & Nepal) Kajiyama (1999). The Antarvyaptisamarthana of Ratnakara Santi. Monograph Collection (Matt - Pseudo).
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  47. John Schroeder (2000). Nāgārjuna and the Doctrine of "Skillful Means". Philosophy East and West 50 (4):559-583.
    The role of "skillful means" is examined in relation to the important Mahāyāna philosopher Nāgārjuna, and it is argued that the doctrine of "emptiness" is best understood as a critical reflection on the nature of Buddhist praxis. Whereas traditional Western scholarship sees Nāgārjuna as struggling with certain metaphysical problems, a "skillful means" reading situates his philosophy within a debate about the nature and efficacy of Buddhist practice. Thus, a "skillful means" reading of Nāgārjuna does not ask what it means for (...)
    Asian Philosophy
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  48. Martin Sevilla Rodriguez (2000). El sofisma de los tres tiempos en Nagarjuna, el Nyayasutra y Sexto Empirico. Teorema: International Journal of Philosophy 19 (1):93-104.
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  49. Dakshinaranjan Shastri (1967). Charvaka Philosophy. Calcutta, Purogami Prakashani.
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  50. M. Siderits (2010). Nagarjuna's Madhyamaka: A Philosophical Introduction, by Jan Westerhoff. Mind 119 (475):864-867.
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