David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Philosophy East and West 57 (4):482-511 (2007)
: The question of possible Indian influence on Pyrrhonist skepticism was raised long ago by Diogenes Laertius in his biography of Pyrrho. Diogenes tells us that Pyrrho adopted his "most noble philosophy" as a result of his contacts with Indian sages when he accompanied Alexander the Great on his expedition in the fourth century B.C.E. Most modern Western scholars have downplayed Diogenes’ claim as unsubstantiated, but the striking parallels to be found in subsequent ancient Pyrrhonist and Mādhyamaka texts suggest its continued plausibility. In both the Pyrrhonist texts of Sextus Empiricus and the Mādhyamaka texts of Nāgārjuna and Candrakīrti, we are repeatedly counseled above all to suspend our various non-evident beliefs, that is, our judgments about or attachments to evident things, if we wish to be liberated from the anxiety that such beliefs create and gain some kind of tranquillity, bliss, or enlightenment. A comparative analysis of these Pyrrhonist and Mādhyamaka texts finds that what differences exist are entirely compatible with, and equally in the service of, this common, and indeed virtually identical, therapeutic purpose. It is perhaps not too much to say that Pyrrhonism and the Mādhyamaka are nearly indistinguishable from one another, an intriguing conclusion to contemplate.
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
Giuseppe Ferraro (2013). A Criticism of M. Siderits and J. L. Garfield's 'Semantic Interpretation' of Nāgārjuna's Theory of Two Truths. Journal of Indian Philosophy 41 (2):195-219.
Similar books and articles
M. Jason Reddoch (2010). Pyrrhonism: How the Ancient Greeks Reinvented Buddhism (Review). Philosophy East and West 60 (3):424-427.
Jay Garfield, Reductionism and Fictionalism Comments on Siderits' Personal Identity and Buddhist Philosophy.
Peter Della Santina (1986). Madhyamaka Schools in India: A Study of the Madhyamaka Philosophy and of the Division of the System Into the Prāsaṅgika and Svātantrika Schools. Motilal Banarsidass.
Diego E. Machuca (2009). Argumentative Persuasiveness in Ancient Pyrrhonism. Méthexis 22:101-26.
Diego E. Machuca (2006). The Pyrrhonist's Ataraxia and Philanthropia. Ancient Philosophy 26 (1):111-126.
Eviatar Shulman (2010). The Commitments of a Madhyamaka Trickster: Innovation in Candrakīrti's Prasanna-Padā. [REVIEW] Journal of Indian Philosophy 38 (4):379-417.
David Seyfort Ruegg (1981). The Literature of the Madhyamaka School of Philosophy in India. Harrassowitz.
Jay L. Garfield (2008). Turning a Madhyamaka Trick: Reply to Huntington. [REVIEW] Journal of Indian Philosophy 36 (4):507-527.
Kristian Urstad (2010). Review: How the Ancient Greeks Reinvented Buddhism. [REVIEW] Journal of Buddhist Ethics 17.
Sextus (1996). The Skeptic Way: Sextus Empiricus's Outlines of Pyrrhonism. Oxford University Press.
Added to index2009-01-28
Total downloads58 ( #58,900 of 1,726,249 )
Recent downloads (6 months)9 ( #74,830 of 1,726,249 )
How can I increase my downloads?