David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Philosophy East and West 56 (2):201-228 (2006)
‘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 pham argues that Tsong khapa is wrong to take Candrak¥rti’s rejection of the reflexive character of consciousness to be a rejection of the _conventional _existence of reflexive awareness. Instead, he argues, Candrak¥rti only intends to reject the reflexivity of awareness _ultimately_, and, indeed, Mipham argues, it is simply _obvious _that conventionally, consciousness is reflexive
|Keywords||Awareness Consciousness Metaphysics Reflection Candrakirti Rinpoche, 'ju Mipham Tsong Kha-pa|
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Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.
Birgit Kellner (2010). Self-Awareness ( Svasaṃvedana ) in Dignāga's Pramāṇasamuccaya and - Vṛtti : A Close Reading. [REVIEW] Journal of Indian Philosophy 38 (3):203-231.
Dan Arnold (2005). Is Svasaṃvitti Transcendental? A Tentative Reconstruction Following Śāntarakṣita. Asian Philosophy 15 (1):77 – 111.
Alex Watson (2014). Light as an Analogy for Cognition in Buddhist Idealism (Vijñānavāda). Journal of Indian Philosophy 42 (2-3):401-421.
Birgit Kellner (2011). Self-Awareness (Svasaṃvedana) and Infinite Regresses: A Comparison of Arguments by Dignāga and Dharmakīrti. [REVIEW] Journal of Indian Philosophy 39 (4-5):411-426.
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