Related categories
Siblings:
132 found
Search inside:
(import / add options)   Sort by:
1 — 100 / 132
  1. Ẓahīruddīn Aḥmad (2007). An Introduction to Buddhist Philosophy in India and Tibet. International Academy of Indian Culture and Aditya Prakashan.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  2. James Apple (2003). Twenty Varieties of the Samgha: A Typology of Noble Beings (ĀRya) in Indo-Tibetan Scholasticism (Part I). Journal of Indian Philosophy 31 (5/6):503-592.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  3. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  4. Tsoṅ-kha-pa Blo-bzaṅ-grags-pa (1991). The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence. Princeton Univ Pr.
    Originally published under the title: Tsong Khapa's Speech of gold in the Essence of true eloquence.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  5. Paul Bloom, Psychological Essentialism in Selecting the 14th Dalai Lama.
    Psychological essentialism posits that humans naturally The results were as follows, ‘Without any hesitation, he assume that individuals have underlying invisible picked up the drum. Holding it in his right hand, he played essences that determine the categories they fall into [1].
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  6. James Blumenthal (2009). Dynamic and Syncretic Dimensions to Ntarak Ita's Presentation of the Two Truths. Asian Philosophy 19 (1):51 – 62.
    It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...)
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  7. Nicolas Bommarito (2011). Bile & Bodhisattvas: Śāntideva on Justified Anger. Journal of Buddhist Ethics 18:357-81.
    In his famous text the Bodhicaryāvatāra, the 8th century Buddhist philosopher Śāntideva argues that anger towards people who harm us is never justified. The usual reading of this argument rests on drawing similarities between harms caused by persons and those caused by non-persons. After laying out my own interpretation of Śāntideva's reasoning, I offer some objections to Śāntideva's claim about the similar-ity between animate and inanimate causes of harm inspired by contemporary philosophical literature in the West. Following this, I argue (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  8. Michael M. Broido (1988). Veridical and Delusive Cognition: Tsong-Kha-Pa on the Two Satyas. Journal of Indian Philosophy 16 (1):29-63.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  9. Michael M. Broido (1984). Abhiprāya and Implication in Tibetan Linguistics. Journal of Indian Philosophy 12 (1):1-33.
  10. Paul Brownell (2008). Review of Jeffrey Hopkins', Mountain Doctrine: Tibet's Fundamental Treatise on Other-Emptiness and the Buddha Matrix. [REVIEW] Sophia 47 (1).
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  11. Boris H. J. M. Brummans (2008). Preliminary Insights Into the Constitution of a Tibetan Buddhist Monastery Through Autoethnographic Reflections on the Dual/Nondual Mind Duality. Anthropology of Consciousness 19 (2):134-154.
    In this autoethnographic essay, I reflect on my brief personal experiences of conducting field research on ways in which way a small group of Tibetan Buddhist monks enact a monastic total institution in Ladakh, India. More specifically, I analyze my experiences in view of the relationship between dual and nondual mind, as discussed by Henry Vyner (2002) in Anthropology of Consciousness, and use this analysis to develop preliminary insights into the ways in which a Tibetan Buddhist monastery is constituted.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  12. Bstan-ʼ & Dzin-Rgya-Mtsho (2007). His Holiness the Xiv Dalai Lama on Environment: Collected Statements. Environment and Development Desk, Dept. Of Information and International Relations, Central Tibetan Administration.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  13. Mdo-Sṅags Bstan-Paʼ & I.-Ñi-Ma (2011). Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic. State University of New York Press.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  14. Mdo-sṅags Bstan-paʼi-ñi-ma (2011). Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic. State University of New York Press.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  15. José Ignacio Cabezón (1988). The Prasa Dot Ndot Ngikas' Views on Logic: Tibetan Dge Lugs Pa Exegesis on the Question of Svatantras. Journal of Indian Philosophy 16 (3).
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  16. Kenneth Ch'en (1958). Transformations in Buddhism in Tibet. Philosophy East and West 7 (3/4):117-125.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  17. Maurice Cohen (1976). Dying as Supreme Opportunity: A Comparison of Plato's "Phaedo" and "the Tibetan Book of the Dead". Philosophy East and West 26 (3):317-327.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  18. Rory J. Conces (2000). Review of The Dalai Lama, Ethics for the New Millennium. [REVIEW] International Third World Studies Journal and Review 11:49-51.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  19. Kevin Corrigan (2012). A Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World (Review). Philosophy East and West 62 (2):281-286.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  20. Christian Coseru (2004). A Review Essay of Destructive Emotions: How Can We Overcome Them? A Scientific Dialogue with the Dalai Lama. [REVIEW] Journal of Buddhist Ethics 11 (1):98-102.
    Destructive Emotions is part of a new wave of works seeking to enlarge the scope of cognitive science by joining together scientific and contemplative approaches to the study of consciousness and cognition. While some still regard this rapprochement with suspicion, a growing number of scholars and researchers in the sciences of the mind are persuaded that contemplative practices such as we find, for instance, in Buddhism resemble a vast and potentially useful introspective laboratory.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  21. Richard J. Davidson & Anne Harrington (eds.) (2002). Visions of Compassion: Western Scientists and Tibetan Buddhists Examine Human Nature. OUP USA.
    This book examines how Western behavioral science--which has generally focused on negative aspects of human nature--holds up to cross-cultural scrutiny, in particular the Tibetan Buddhist celebration of the human potential for altruism, empathy, and compassion. Resulting from a meeting between the Dalai Lama, leading Western scholars, and a group of Tibetan monks, this volume includes excerpts from these extraordinary dialogues as well as engaging essays exploring points of difference and overlap between the two perspectives.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  22. D. S. Duckworth (forthcoming). Mipam's Middle Way Through Yogācāra and Prāsaṅgika. Journal of Indian Philosophy.
    In Tibet, the negative dialectics of Madhyamaka are typically identified with Candrakīrti’s interpretation of Nāgārjuna, and systematic epistemology is associated with Dharmakīrti. These two figures are also held to be authoritative commentators on a univocal doctrine of Buddhism. Despite Candrakīrti’s explicit criticism of Buddhist epistemologists in his Prasannapadā , Buddhists in Tibet have integrated the theories of Candrakīrti and Dharmakīrti in unique ways. Within this integration, there is a tension between the epistemological system-building on the one hand, and “deconstructive” negative (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  23. Douglas S. Duckworth (2010). De/Limiting Emptiness and the Boundaries of the Ineffable. Journal of Indian Philosophy 38 (1).
    Emptiness ( śūnyatā ) is one of the most important topics in Buddhist thought and also is one of the most perplexing. Buddhists in Tibet have developed a sophisticated tradition of philosophical discourse on emptiness and ineffability. This paper discusses the meaning(s) of emptiness within three prominent traditions in Tibet: the Geluk ( dge lugs ), Jonang ( jo nang ), and Nyingma ( rnying ma ). I give a concise presentation of each tradition’s interpretation of emptiness and show how (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  24. James Duerlinger (2008). Candrakīrti on the Theories of Persons of the Sāṃmitīyas and Āryasāṃmitīyas. Philosophy East and West 58 (4):pp. 446-469.
    Here it is argued, with the help of Tsongkhapa's interpretation of Candrakīrti's theory of persons, and on the basis of the character of Vasubandhu's encounter with the Pudgalavādins in the "Refutation of the Theory of Self," that in his Madhyamakāvatārabhāṣya . Candrakīrti most likely identifies the theory of persons he attributes to the Sāṃmitīyas with the theory of persons Vasubandhu presents in the "Refutation," and the theory of persons he attributes to the Āryasāṃmitīyas with the Pudgalavādins' theory of persons, to (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  25. John D. Dunne (2006). Realizing the Unreal: Dharmakīrti's Theory of Yogic Perception. Journal of Indian Philosophy 34 (6).
    The Buddhist epistemologist Dharmakīrti (fl. ca. 7th century C.E.) developed a theory of yogic perception that achieved much influence among Buddhist thinkers in India and Tibet. His theory includes an odd problem: on Dharmakīrti’s view, many of the paradigmatic objects of the adept’s meditations do not really exist. How can one cultivate a meditative perception of the nonexistent? This ontological difficulty stems from Dharmakīrti’s decision to construe the Four Noble Truths as the paradigmatic objects of yogic perception. For him, this (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  26. L. Q. English (2007). On the 'Emptiness' of Particles in Condensed-Matter Physics. Foundations of Science 12 (2).
    In recent years, the ontological similarities between the foundations of quantum mechanics and the emptiness teachings in Madhyamika–Prasangika Buddhism of the Tibetan lineage have attracted some attention. After briefly reviewing this unlikely connection, I examine ideas encountered in condensed-matter physics that resonate with this view on emptiness. Focusing on the particle concept and emergence in condensed-matter physics, I highlight a qualitative correspondence to the major analytical approaches to emptiness.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  27. W. Y. Evans-Wentz (1968). Tibetan Yoga and Secret Doctrines. New York [Etc.],Oxford U.P..
    General introduction.--The supreme path of discipleship: the precepts of the gurus.--The nirvānic path: the yoga of the great symbol.--The path of knowledge: the yoga of the six doctrines.--The path of transference: the yoga of consciousness-transference.--The path of the mystic sacrifice: the yoga of subduing the lower self.--The path of the five wisdoms: the yoga of the long hūm.--The path of the transcendental wisdom: the yoga of the voidness.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  28. Peter G. Fenner (1983). Candrakīrti's Refutation of Buddhist Idealism. Philosophy East and West 33 (3):251-261.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  29. Alan Fox, Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. [REVIEW]
    This book is the outgrowth of a panel of papers on the theme of "memory," presented at the 1987 Annual Meeting of the Buddhism Section of the American Academy of Religion. Four of the contributors to this volume, including Western phenomenologist Edward Casey from SUNY Stony Brook, participated in that panel, though the papers were obviously further developed since that inceptional presentation. The book focusses on the crucial but heretofore almost entirely overlooked topic of memory and remembrance as it appears (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  30. Frederick Franck, Janis A. Roze & Richard Connolly (eds.) (2000). What Does It Mean to Be Human?: Reverence for Life Reaffirmed by Responses From Around the World. St. Martin's Press.
    In an inspirational act of faith and hope, nearly one hundred contributors--social activists, thinkers, artists and spiritual leaders--reflect with poignant candor on our shared human condition and attempt to define a core set of human values in our rapidly changing socity. Contributors include: * The Dalai Lama * Wilma Mankiller * Oscar Arias * Jimmy Carter * Cornel West * Jack Miles * Mother Teresa * Nancy Willard * Elie Wiesel * James Earl Jones * Joan Chittister * Mary Evelyn (...)
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  31. Jay Garfield, What is It Like to Be a Bodhisattva? Moral Phenomenology in Íåntideva's Bodhicaryåvatåra.
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  32. Jay Garfield, Buddhist Studies, Buddhist Practice and the Trope of Authenticity.
    In conversation, in the lecture hall, in the Dharma centre and in the public teaching, Buddhists and students of Buddhism worry about authenticity. Is the doctrine defended in a particular text or is a particular textual interpretation authentic? Is a particular teacher authentic? Is a particular practice authentic? Is a phenomenon under examination in a scholarly research project authentically Buddhist? If the doctrine, teacher, practice or phenomenon is not authentically Buddhist, we worry that it is a fraud, that our scholarship, (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  33. Jay Garfield, Buddhist Ethics.
    There are two temptations to be resisted when approaching Buddhist moral theory. The first is to assimilate Buddhist ethics to some system of Western ethics, usually either some form of Utilitarianism or some form of virtue ethics. The second is to portray Buddhist ethical thought as constituting some grand system resembling those that populate Western metaethics. The first temptation, of course, can be avoided simply by avoiding the second. In Buddhist philosophical and religious literature we find many texts that address (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  34. Jay Garfield (2010). Taking Conventional Truth Seriously: Authority Regarding Deceptive Reality. Philosophy East and West 60 (3):341-354.
    Tsong khapa, following Candrakīrti closely, writes that "'Convention'1 refers to a lack of understanding or ignorance; that is, that which obscures or conceals the way things really are" (Ocean of Reasoning 480–481).2 Candrakīrti himself puts the point this way:Obscurational truth3 is posited due to the force of afflictive ignorance, which constitutes the limbs of cyclic existence. The śrāvakas, pratyekabuddhas and bodhisattvas, who have abandoned afflictive ignorance, see compounded phenomena to be like reflections, to have the nature of being created; but (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  35. Jay Garfield (1995). The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press.
    For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  36. Jay L. Garfield (2006). The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate? Philosophy East and West 56 (2):201-228.
    ‘Ju Mipham Rinpoche, (1846-1912) an important figure in the _Ris med_, or non- sectarian movement influential in Tibet in the late 19th and early 20th Centuries, was an unusual scholar in that he was a prominent _Nying ma_ scholar and _rDzog_ _chen_ practitioner with a solid dGe lugs education. He took dGe lugs scholars like Tsong khapa and his followers seriously, appreciated their arguments and positions, but also sometimes took issue with them directly. In his commentary to Candrak¥rti’s _Madhyamakåvatåra, _Mi (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  37. Jay L. Garfield (2006). Why Did Bodhidharma Go to the East? Buddhism's Struggle with the Mind in the World. Sophia 45 (2).
    This question—why did Bodhidharma come from the West?— is ubiquitous in Chinese Ch’an Buddhist literature. Though some see it as an arbitrary question intended merely as an opener to obscure puzzles, I think it represents a genuine intellectual puzzle: Why did Bodhidharma come from theWest—that is, fromIndia? Why couldn’tChina with its rich literary and philosophical tradition have given rise to Buddhism? We will approach that question, but I prefer to do so backwards. I want to ask instead, “why was it (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  38. Jay L. Garfield (1997). Vasubandhu's Treatise on the Three Natures Translated From the Tibetan Edition with a Commentary. Asian Philosophy 7 (2):133 – 154.
    Trisvabh vanirdeśa (Treatise on the Three Natures) is Vasubandhu's most mature and explicit exposition of the Yogc c ra doctrine of the three natures and their relation to the Buddhist idealism Vasubandhu articulates. Nonetheless there are no extent commentaries on this important short test. The present work provides an introduction to the text, its context and principal philosophical theses; a new translation of the text itself; and a close, verse-by-verse commentary on the text explaining the structure of Yogacara/Cittamatra idealism and (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  39. Frances Garrett (2009). The Alchemy of Accomplishing Medicine ( Sman Sgrub ): Situating the Yuthok Heart Essence ( G.Yu Thog Snying Thig ) in Literature and History. Journal of Indian Philosophy 37 (3).
    This essay examines historical and contemporary connections between Buddhist and medical traditions through a study of the Accomplishing Medicine ( sman sgrub ) practice and the Yuthok Heart Essence ( G.yu thog snying thig ) anthology. Accomplishing Medicine is an esoteric Buddhist yogic and contemplative exercise focused on several levels of “alchemical” transformation. The article will trace the acquisition of this practice from India by Tibetan medical figures and its assimilation into medical practice. It will propose that this alchemical practice (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  40. David Geary (2011). The Holy Land Reborn: Pilgrimage and the Tibetan Reinvention of Buddhist India. Contemporary Buddhism 12 (2):365-368.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  41. Daniel Goleman (ed.) (2003). Healing Emotions: Conversations with the Dalai Lama on Mindfulness, Emotions, and Health. Shambhala.
    Can the mind heal the body? The Buddhist tradition says yes--and now many Western scientists are beginning to agree. Healing Emotions is the record of an extraordinary series of encounters between the Dalai Lama and prominent Western psychologists, physicians, and meditation teachers that sheds new light on the mind-body connection. Topics include: compassion as medicine; the nature of consciousness; self-esteem; and the meeting points of mind, body, and spirit. This edition contains a new foreword by the editor.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  42. Charles Goodman (2010). Ethics in Indian and Tibetan Buddhism. Stanford Encyclopedia of Philosophy.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  43. Charles Goodman (2008). Bhvaviveka's Arguments for Emptiness. Asian Philosophy 18 (2):167 – 184.
    In defending the teaching of emptiness, Bh vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  44. Charles Goodman (2008). Bhāvaviveka's Arguments for Emptiness. Asian Philosophy 18 (2):167-184.
    In defending the teaching of emptiness, Bh?vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy?yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some forms of (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  45. Paul Groarke (2008). Re-Enchantment: Tibetan Buddhism Comes to the West. By Jeffrey Paine. Heythrop Journal 49 (3):522–525.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  46. P. J. H. (1970). Four Lamas of Dolpo II, Tibetan Texts and Commentaries. The Review of Metaphysics 24 (2):346-346.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  47. Maxine Haire (2007). Transforming Consciousness. Sophia 46 (3).
    Robert Preece’s The Psychology of Buddhist Tantra and Khenchen Thrangu Rinpoche’s Everyday Consciousness and Primordial Awareness are reviewed. Both books address Tibetan Buddhism, and their common threads underscore this discussion. Even when separated from their original contexts, the Tibetan Buddhist teachings offer understandings about a common human nature and a method of transforming consciousness through awareness.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  48. Baogang He & Barry Sautman (2007). Dalai Lama's New Initiative for Autonomy. In Paula Banerjee & Samir Kumar Das (eds.), Autonomy: Beyond Kant and Hermeneutics. Anthem Press.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  49. Jeremy E. Henkel (2012). Moonshadows: Conventional Truth in Buddhist Philosophy (Review). Philosophy East and West 62 (3):428-429.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  50. Soraj Hongladarom (2009). Privacy, the Individual and Genetic Information: A Buddhist Perspective. Bioethics 23 (7):403-412.
    Bioinformatics is a new field of study whose ethical implications involve a combination of bioethics, computer ethics and information ethics. This paper is an attempt to view some of these implications from the perspective of Buddhism. Privacy is a central concern in both computer/information ethics and bioethics, and with information technology being increasingly utilized to process biological and genetic data, the issue has become even more pronounced. Traditionally, privacy presupposes the individual self but as Buddhism does away with the ultimate (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  51. Jeffrey Hopkins (1992). A Tibetan Contribution on the Question of Mind-Only in the Early Yogic Practice School. Journal of Indian Philosophy 20 (3):275-343.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  52. Pascale Hugon (forthcoming). Tibetan Epistemology and Philosophy of Language. Stanford Encyclopedia of Philosophy.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  53. Pascale Hugon (2009). Breaking the Circle. Dharmakīrti's Response to the Charge of Circularity Against the Apoha Theory and its Tibetan Adaptation. Journal of Indian Philosophy 37 (6).
    This paper examines the Buddhist’s answer to one of the most famous (and more intuitive) objections against the semantic theory of “exclusion” ( apoha ), namely, the charge of circularity. If the understanding of X is not reached positively, but X is understood via the exclusion of non-X, the Buddhist nominalist is facing a problem of circularity, for the understanding of X would depend on that of non-X, which, in turn, depends on that of X. I distinguish in this paper (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  54. C. W. Huntington Jr (1983). A "Nonreferential" View of Language and Conceptual Thought in the Work of Tsoṅ-Kha-Pa. Philosophy East and West 33 (4):325-339.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  55. C. W. Huntington (2007). The Nature of the Mādhyamika Trick. Journal of Indian Philosophy 35 (2).
    This paper evaluates several recent efforts to interpret the work of Nāgārjuna through the lens of modern symbolic logic. An attempt is made to uncover the premises that justify the use of symbolic logic for this purpose. This is accomplished through a discussion of (1) the historical origins of those premises in the Indian and Tibetan traditions, and (2) how such assumptions prejudice our understanding of Nāgā rjuna’s insistence that he has no “proposition” (pratijñā). Finally, the paper sets forth an (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  56. H. J. (1999). Georges B. J. Dreyfus Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations. (Albany: State University of New York Press, 1997). Pp. 462+Notes, Tibetan-Sanskrit-English Glossary, Bibliography, and Indexes. [REVIEW] Religious Studies 35 (1):113-116.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  57. Roger R. Jackson (1992). The Tibetan Tshogs Zhing (Field of Assembly): General Notes on its Function, Structure and Contents. Asian Philosophy 2 (2):157 – 172.
    Abstract The tshogs zhing, or field of assembly, is an important subject in Tibetan religious art. Typically, it focuses on one's own guru, seated at the crest of a great tree, with the gurus preceding him ranged in the sky above him and the deities of one's tradition ranged on the tree below him. The tshogs zhing is an object of visualisation in Tibetan guru yoga practices, and serves as both a ?map? of the Tibetan sacred cosmos and as an (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  58. Thupten Jinpa (2010). Buddhism and Science: How Far Can the Dialogue Proceed? Zygon 45 (4):871-882.
    On the stage of the religion-and-science dialogue, Buddhism, especially Tibetan Buddhism, is a late arrival. However, thanks primarily to the long-standing personal interest of the Dalai Lama, the Tibetan tradition he represents has come to engage deeply with various disciplines of modern science. This essay follows the active engagement that has occurred particularly in the form of the biannual Mind and Life dialogues between the Dalai Lama and scientists. From the perspective of an active participant, I present the careful deliberations (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  59. Thupten Jinpa (2002). Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way. Routledgecurzon.
    The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's de-constructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  60. Thupten Jinpa (1998). Delineating Reason's Scope for Negation Tsongkhapa's Contribution to Madhyamaka's Dialectical Method. Journal of Indian Philosophy 26 (4):275-308.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  61. Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  62. Matthew T. Kapstein (2002). The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory. OUP USA.
    Thanks to the international celebrity of the present Dalai Lama, Tibetan Buddhism is attracting more attention than at any time in its history. Although there have been numerous specialist studies of individual Tibetan texts, however, no scholarly work has as yet done justice to the rich variety of types of Tibetan discourse. This book fills this lacuna, bringing to bear the best methodological insights of the contemporary human sciences, and at the same time conveying to non-specialist readers an impression of (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  63. Shōryū Katsura (ed.) (1999). Dharmakīrti's Thought and its Impact on Indian and Tibetan Philosophy: Proceedings of the Third International Dharmakīrti Conference, Hiroshima, November 4-6, 1997. [REVIEW] Verlag Der Österreichischen Akademie Der Wissenchaften.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  64. Nathan Katz (1984). Prasaṅga and Deconstruction: Tibetan Hermeneutics and the Yāna Controversy. Philosophy East and West 34 (2):185-204.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  65. Stephanie Kaza & Kenneth Kraft (eds.) (2000). Dharma Rain: Sources of Buddhist Environmentalism. Shambhala Publications.
    A comprehensive collection of classic texts, contemporary interpretations, guidelines for activists, issue-specific information, and materials for environmentally-oriented religious practice. Sources and contributors include Basho, the Dalai Lama, Thich Nhat Hanh, Gary Snyder, Chogyam Trungpa, Gretel Ehrlich, Peter Mathiessen, Helen Tworkov (editor of Tricycle ), and Philip Glass.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  66. Gus Koehler, Radiance of Time.
    For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate (basal clear light) is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  67. Yaroslav Komarovski (forthcoming). Shakya Chokden's Interpretation of the Ratnagotravibhāga : “Contemplative” or “Dialectical”? Journal of Indian Philosophy.
    This reconciliation of the dialectical and contemplative approaches to the buddha-essence is related to and closely resembles Shakchok’s reconciliation of the two approaches to ultimate reality advocated respectively by Niḥsvabhāvavāda ( ngo bo nyid med par smra ba , “Proponents of Entitylessness”) system of Madhyamaka and Alīkākāravāda ( rnam rdzun pa , “False Aspectarians”) system of Yogācāra. These approaches in turn are connected respectively to the explicit teachings ( dngos bstan ) of the second dharmacakra ( chos ’khor , “Wheel (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  68. Yaroslav Komarovski (2009). Review of Kenneth Liberman, Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry Into Formal Reasoning. [REVIEW] Sophia 48 (4).
    Chapters 4–9 are the most important part of the book. Here Liberman displays his interpretive skills to the fullest. He explores various aspects of directly observed, live debate processes, drawing on the work of Schutz, Husserl, Durkheim (to mention just a few), as well as Buddhist thinkers Nagarjuna, Sakya Pandita, Tsongkhapa, and others. Liberman exhaustively explains the organization and mechanics of debates, the public nature of reasoning, negative dialectics employed by debaters, strategies and techniques such as absurd consequences, hand-claps, ridicule, (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  69. Leonard W. J. Kuijp (1987). An Early Tibetan View of the Soteriology of Buddhist Epistemology: The Case of 'Bri-Gung 'Jig-Rten Mgon-Po. Journal of Indian Philosophy 15 (1).
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  70. Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for the various meditative (...)
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  71. Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press.
    In this clearly written undergraduate textbook, Stephen Laumakis explains the origin and development of Buddhist ideas and concepts, focusing on the philosophical ideas and arguments presented and defended by selected thinkers and sutras from various traditions. He starts with a sketch of the Buddha and the Dharma, and highlights the origins of Buddhism in India. He then considers specific details of the Dharma with special attention to Buddhist metaphysics and epistemology, and examines the development of Buddhism in China, Japan, and (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  72. Kenneth Liberman (1996). “Universal Reason” as a Local Organizational Method: Announcement of a Study. Human Studies 19 (3):289 - 301.
    This article announces an ethnomethodological study of the formal analytic practices of Tibetan philosophers engaged in the collaborative work of producing correct philosophical debates. Tibetan scholar-monks address themselves to the work of sustaining an argument, providing formal warrants for authorizing truth and correctness, objectivating their accounts and disengaging those accounts from their local organizational practices. At the same time, it is the concern of the Tibetans' dialectics to avoid naive acceptance of reified accounts. The announced study proposes to describe their (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  73. Kennard Lipman (1980). Nītārtha,Neyārtha, Andtathāgatagarbha in Tibet. Journal of Indian Philosophy 8 (1).
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  74. Donald S. Lopez Jr (1979). Approaching the Numinous: Rudolf Otto and Tibetan Tantra. Philosophy East and West 29 (4):467-476.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  75. Pier Luigi Luisi (2008). The Two Pillars of Buddhism -- Consciousness and Ethics. Journal of Consciousness Studies 15 (1):84-107.
    From the Proceedings of the meeting Mind and Life XII, 'What is matter, what is life?', held in Dharamsala, India, in 2002, in the presence of His Holiness the XIV Dalai Lama.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  76. Antoine Lutz, Interoceptive Awareness in Experienced Meditators.
    Attention to internal body sensations is practiced in most meditation traditions. Many traditions state that this practice results in increased awareness of internal body sensations, but scientific studies evaluating this claim are lacking. We predicted that experienced meditators would display performance superior to that of nonmeditators on heartbeat detection, a standard noninvasive measure of resting interoceptive awareness. We compared two groups of meditators (Tibetan Buddhist and Kundalini) to an age- and body mass index-matched group of nonmeditators. Contrary to our prediction, (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  77. Anne MacDonald (2011). Who is That Masked Man? Candrakīrti's Opponent in Prasannapadā I 55.11–58.13. Journal of Indian Philosophy 39 (6):677-694.
    The paper aims to determine the identity of an unnamed opponent in a passage of the first chapter of the Prasannapadā whose school affiliation eluded traditional Tibetan scholars and is disputed by modern scholars. The individual(s) in question, whose fundamental ontological views are made evident in the passage’s opening objection as presented by Candrakīrti, has/have alternatively been identified as the Mādhyamika Bhāviveka, as representatives of the Naiyāyika school and, following Stcherbatsky, as Dignāga and/or later members of his epistemological-logical tradition. Although (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  78. Matthew MacKenzie (2010). Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. Phenomenology and the Cognitive Sciences 9 (1).
    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 (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  79. Matthew MacKenzie (2008). Self-Awareness Without a Self: Buddhism and the Reflexivity of Awareness. Asian Philosophy 18 (3):245 – 266.
    _In this paper, I show that a robust, reflexivist account of self-awareness (such as was defended by Dignamacrga and Dharmakīrti, most phenomenologists, and others) is compatible with reductionist view of persons, and hence with a rejection of the existence of a substantial, separate self. My main focus is on the tension between Buddhist reflexivism and the central Buddhist doctrine of no-self. In the first section of the paper, I give a brief sketch of reflexivist (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  80. J. E. Malpas & Robert C. Solomon (eds.) (1998). Death and Philosophy. Routledge.
    Death and Philosophy presents a wide ranging and fascinating variety of different philosophical, aesthetic and literary perspectives on death. Death raises key questions such as whether life has meaning of life in the face of death, what the meaning of "life after death" might be and whether death is part of a narrative that can be retold in different ways, and considers the various types of death, such as brain death, that challenge mind-body dualism. The essays also include explorations of (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  81. Dan Martin (1997). Beyond Acceptance and Rejection? The Anti-Bon Polemic Included in the Thirteenth-Century Single Intention (Dgong-Gcig Yig-Cha) and its Background in Tibetan Religious History. Journal of Indian Philosophy 25 (3):263-305.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  82. A. Charlene McDermott (1973). Direct Sensory Awareness: A Tibetan View and a Medieval Counterpart. Philosophy East and West 23 (3):343-360.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  83. Ṅag-Dbaṅ-Bstan-Dar (1993). Persons of Authority: The Ston Pa Tshad Ma'i Skyes Bur Sgrub Pa'i Gtam of a Lag Sha Ngag Dbang Bstan Dar: A Tibetan Work on the Central Religious Questions in Buddhist Epistemology. F. Steiner.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  84. Richard Nance (2007). On What Do We Rely When We Rely on Reasoning? Journal of Indian Philosophy 35 (2).
    In Buddhist texts authored in Indian and Tibetan traditions of scholasticism, one is regularly directed to check one’s understanding against “scripture and reasoning.” To date, however, comparatively little attention has been given to the usage of the latter term of this pair (Skt. yukti , Tib. rigs pa) in Indian Buddhist texts. Building on the work of Scherrer-Schaub, Kapstein and others, this paper discusses divergent glosses of the term yukti as found in Indian Buddhist texts. By highlighting continuities and discontinuities (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  85. Elizabeth Napper (1989). Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of Mādhyamika Philosophy Emphasizing the Compatibility of Emptiness and Conventional Phenomena. Wisdom Publications.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  86. Andrew J. Nicholson (2007). Samādhi: The Numinous and Cessative in Indo-Tibetan Yoga (Review). Philosophy East and West 58 (1):157-159.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  87. Douglas Osto (2009). The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-Sūtra”. Journal of Indian Philosophy 37 (3).
    This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  88. Graham Priest (2009). The Structure of Emptiness. Philosophy East and West 59 (4):pp. 467-480.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  89. Raṅ-Byuṅ-Rdo-Rje (2001). Transcending Ego: Distinguishing Consciousness From Wisdom ( Tib. Namshe Yeshe Gepa) of Rangjung Dorje, the Third Karmapa. Namo Buddha Publications.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  90. Jack Reynolds (2007). Park, J. Y., ED., Buddhisms and Deconstructions Lanham, Maryland: Rowman and Littlefield, 2006, 290+ XXII Pp., IBSN: 0742534189, Pb. [REVIEW] Sophia 46 (2).
  91. D. Seyfort Ruegg (2004). The Indian and the Indic in Tibetan Cultural History, and Tson Kha Pa's Achievement as a Scholar and Thinker: An Essay on the Concepts of Buddhism in Tibet and Tibetan Buddhism. Journal of Indian Philosophy 32 (4):321-343.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  92. D. Seyfort Ruegg (1988). An Indian Source for the Tibetan Hermeneutical Term Dgo [(M)\Dot]\Dot Ms Gži 'Intentional Ground'. Journal of Indian Philosophy 16 (1):1-4.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  93. D. Seyfort Ruegg (1985). Purport, Implicature and Presupposition: Sanskrit Abhiprāya and Tibetan Dgo [(N)\Dot]\Dot Ns Pa/Dgo [(N)\Dot]\Dot Ns Gži as Hermeneutical Concepts. Journal of Indian Philosophy 13 (4).
  94. David Seyfort Ruegg (1967). The Study of Indian and Tibetan Thought. Leiden, E. J. Brill.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  95. Kurtis R. Schaeffer (2003). Textual Scholarship, Medical Tradition, and MahāyāNa Buddhist Ideals in Tibet. Journal of Indian Philosophy 31 (5/6):621-641.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  96. Kurtis R. Schaeffer (2002). The Attainment of Immortality: From Nāathas in India to Buddhists in Tibet. Journal of Indian Philosophy 30 (6):515-533.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  97. Kurtis R. Schaeffer, Matthew T. Kapstein & Gray Tuttle (eds.) (2013). Sources of Tibetan Tradition. Columbia University Press.
    The most comprehensive collection of Tibetan works in a Western language, this volume illuminates the complex historical, intellectual, and social development of Tibetan civilization from its earliest beginnings to the modern period. Including more than 180 representative writings, Sources of Tibetan Tradition spans Tibet’s vast geography and long history, presenting for the first time a diversity of works by religious and political leaders; scholastic philosophers and contemplative hermits; monks and nuns; poets and artists; and aristocrats and commoners. The selected readings (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  98. W. -E. Scharlipp (1995). China and Tibet as Referred to in the Old Turkish Inscriptions. Diogenes 43 (171):45-52.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  99. Burkhard Scherer (2012). Globalizing Tibetan Buddhism: Modernism and Neo-Orthodoxy in Contemporary Karma bKa' Brgyud Organizations. Contemporary Buddhism 13 (1):125-137.
    This article addresses the wider issues of continuity and change in the context of the globalization of Tibetan Buddhism. Specifically, it looks at the emergence of lay oriented convert movements within the global Karma bKa? brgyud school, which are led by ?crazy wise? teachers. Firstly, the activities of Chogyam Trungpa Rinpoche (1939?1987) are interpreted on the background of the tension between tradition and modernity. In dialogue with modernity, Trungpa gradually pushed the borders of Tibetan Buddhist identity to the point of (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  100. Cristina Scherrer-Schaub (1999). Translation, Transmission, Tradition: Suggestions From Ninth-Century Tibet. Journal of Indian Philosophy 27 (1/2):67-77.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
1 — 100 / 132