Search results for 'Atman' (try it on Scholar)

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  1.  17
    Kyo Kano (2011). Sātmaka, Nairātmya, and A-Nairātmya: Dharmakīrti's Counter-Argument Against the Proof of Ātman. [REVIEW] Journal of Indian Philosophy 39 (4-5):391-410.
    Ātman (soul) and Nairātmya (no soul) are, for the Brahmanical schools and the Buddhists respectively, equally fundamental tenets which neither side can concede to the other. Among the 16 formulations presented by Uddyotakara, the fifteenth, which is a proof of Ātman and is originally an indirect proof ( avīta/āvīta ), is presented in a prasaṅga -style, and contains double negation ( na nairātmyam ) in the thesis. However, it is perhaps Dharmakīrti who first transformed it into a normal style ( (...)
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  2.  28
    Mark B. Woodhouse (1978). Consciousness and Brahman-Atman. The Monist 61 (January):109-124.
  3.  2
    Christopher G. Framarin (2011). Ātman, Identity, and Emanation: Arguments for a Hindu Environmental Ethic. Comparative Philosophy 2 (1):3-24.
    Many contemporary authors argue that since certain Hindu texts and traditions claim that all living beings are fundamentally the same as Brahman (God), these texts and traditions provide the basis for an environmental ethic. I outline three common versions of this argument, and argue that each fails to meet at least one criterion for an environmental ethic. This doesn’t mean, however, that certain Hindu texts and traditions do not provide the basis for an environmental ethic. In the last section of (...)
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  4. S. R. Bhatt (2005). The Concepts of Ātman and Paramātman in Indian Thought. Gujarat Vidyasabha, B. J. Institute of Learning & Research.
     
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  5.  46
    Alexander Jacob (2005). Ātman: A Reconstruction of the Solar Cosmology of the Indo-Europeans. Olms.
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  6. Gajanan Narayan Joshi (1965). The Evolution of the Concepts of Ātman and Mokṣa in the Different Systems of Indian Philosophy. Ahmedabad, Gujarat University.
     
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  7.  7
    H. G. Narahari (1944). Ātman in Pre-Upanisadic Vedic Literature. Adyar Library.
    77 ff. ; RS Deshmukh, Religion in Vedic Literature, p. 331. Jacobi seems to take the extreme view that the conception of immortality of the Soul was unknown ...
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  8. Satchidanandendra Saraswati (1970). The Vision of Atman: Yajnavalkya's Initiation of Maitreyi Into the Intuition of Reality. Adhyatma Prakasha Karyalaya.
     
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  9. Baldev Raj Sharma (1972). The Concept of Ātman in the Principal Upaniṣads, in the Perspective of the Saṁhitās. New Delhi,Dinesh Publications.
     
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  10. Narendra V. Soosania (1974). Dialogues on the Ātman: Conversations with Contemporary Hindu Monks on the Nature and the Experience of the Ātman. [N. V. Soosania].
     
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  11. Narendra V. Soosania (1974). On the Nature and the Experience of the Ātman. Lund[Privately Printed by N. V. Soosania, Box 708, 22 00 7].
     
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  12. Narendra V. Soosania (1974). The Atman: An Ontological Autobiography. Lund,[the Author, Box 708, 22 00 7 Lund].
     
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  13. Miri Albahari (2002). Against No-Ātman Theories of Anattā. Asian Philosophy 12 (1):5 – 20.
    Suppose we were to randomly pick out a book on Buddhism or Eastern Philosophy and turn to the section on 'no-self' (anattā). On this central teaching, we would most likely learn that the Buddha rejected the Upanisadic notion of Self (Ātman), maintaining that a person is no more than a bundle of impermanent, conditioned psycho-physical aggregates (khandhas). The rejection of Ātman is seen by many to separate the metaphysically 'extravagant' claims of Hinduism from the austere tenets of Buddhism. The status (...)
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  14.  50
    Bina Gupta, Ātman_ (Self) and _Anātman (No-Self): A Possible Reconciliation.
    In most common expositions of Indian philosophy the two traditions: self and no-self - are taken to be mutually incompatible. The former, having its origin in the Upaniṣads, finds expression in all āstikadarśanas , though its clearest and most important exposition is found in Advaita Vedānta. The latter having its origin in the teachings of the Buddha finds varied expressions in different schools of Buddhism. The Advaita Vedānta accepts ātman and rejects anattā ; the Buddhists argue for anattā and reject (...)
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  15. Plamen Gradinarov (1989). Anthropic Web of the Universe: Atom and Ātman. Philosophy East and West 39 (1):27-45.
  16.  10
    P. T. Raju (1990). Transcendence and Historicity In the Self As Ātman. Idealistic Studies 20 (3):203-229.
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  17.  34
    Miri Albahari (2002). Against No-Ātman Theories of Anattā. Asian Philosophy 12 (1):5-20.
    Suppose we were to randomly pick out a book on Buddhism or Eastern Philosophy and turn to the section on 'no-self' (anatt?). On this central teaching, we would most likely learn that the Buddha rejected the Upanisadic notion of Self (?tman), maintaining that a person is no more than a bundle of impermanent, conditioned psycho-physical aggregates (khandhas). The rejection of ?tman is seen by many to separate the metaphysically 'extravagant' claims of Hinduism from the austere tenets of Buddhism. The status (...)
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  18.  15
    Kyō Kanō (2001). Pariśesa, Prasanga, Kevalavyatirekin – the Logical Structure of the Proof of Ātman. Journal of Indian Philosophy 29 (4):405-422.
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  19.  4
    P. T. Raju (1990). Transcendence and Historicity In the Self As Ātman. Idealistic Studies 20 (3):203-229.
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  20. Richard DeSmet (1995). Focusing on the Brahman-Atman. In Anand Amaladass (ed.), Christian Contribution to Indian Philosophy. Christian Literature Society 39.
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  21. L. Shravak (1999). Buddha's Rejection of the Brahmanical Notion of Atman. Communication and Cognition: An Interdisciplinary Quarterly Journal 32 (3/4):9-20.
     
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  22. G. Stavig (1998). The Supreme Atman of Shankara's Advaita and the Absolute Essence in the Philosophy of Ibn Al-'Arabi'. Journal of Dharma 23 (3):303-326.
     
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  23.  38
    Jonardon Ganeri (2007). The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  24. Alex Watson (2006). The Self's Awareness of Itself: Bhaṭṭa Rāmakaṇṭha's Arguments Against the Buddhist Doctrine of No-Self. Sammlung de Nobili.
     
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  25.  13
    Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) (2012). Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  26.  11
    Carlos Correia (2009). Personal Identity and Eastern Thought. Filozofija I Društvo 20 (3):63-81.
    This paper aims to show that the problem of personal identity is a fundamental question of the classical Indian thought. Usually we tend to think that personal identity is a Western philosophical subject, and so we tend to forget the significance of the Self in Hinduism and even in Buddhism. The author shows how the Indian thought approached the question of personal identity and which was the singular solution outlined in the work consensually attributed to Gotama, the Buddha.
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  27.  15
    P. T. Raju (1978). Self and Body: How Known and Differentiated. The Monist 61 (January):135-155.
  28. Lakshmi Nidhi Sharma (1972). Kas[H]Mir Śaivism. Varanasi,Bharatiya Vidya Prakashan.
     
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  29. Abhedānanda (1978). The Upanishadic Doctrine of the Self: An Analytical Study of the Nature of the Self as Revealed in the Upanishads. Oriental Publishers & Distributors.
     
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  30. M. M. Agrawal (1978). Individuality and Reincarnation. Sunrise International.
     
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  31. Śaṅkarācārya (2002). Svātmanirūpanam =. Society of Abidance in Truth.
     
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  32. Śaṅkarācārya (1978). Shankara's Crest-Jewel of Discrimination =. Vedanta Press.
     
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  33. Śaṅkarācārya (1970/1971). Shankara's Crest-Jewel of Discrimination (Viveka-Chudamani). Hollywood, Calif.,Vedanta Press.
     
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  34. Śaṅkarācārya (2005). Ātmānātmavivekaḥ: Savyākhyaḥ. Rāṣtriyasaṃskr̥tavidyāpīṭham.
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  35. Śaṅkarācārya (2011). Viveka-Cūḍāmaṇiḥ: Paramahaṃsī Hindī Vyākhyāsaṃvalitaḥ. Śrīśāradāpīṭha Vidyāsabhā, Śrīdvārakādhīśa Saṃskr̥ta Akādamī.
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  36. Śaṅkarācārya (1992). [Vivekacūḍāmaṇi] Vivekacūḍāmaṇi of Śrī Śaṅkarācārya: Sanskrit Text with Transliteration, Translation, and Index. Sri Ramakrishna Math.
     
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  37. Śambhunāthabhaṭṭa (ed.) (2010). Śrutiśobhā: [Ātmadarśanam]. Vedavijñānagurukulam.
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  38. Śankarācārya (1973). Vivekacūḍāmaṇi of Śrī Samkara Bhagavatpāda. Bombay,Bharatiya Vidya Bhavan.
     
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  39. S. S. Barlingay (1976). Awareness. Indian Philosophical Quarterly 4 (October):83-96.
  40. William Beidler (1975). The Vision of Self in Early Vedānta. Motilal Banarsidass.
     
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  41. Sumita Chaudhury (2008). A Study on Śaṅkarācārya's Vivekacūḍāmaṇi. Sanskrit Pustak Bhandar.
     
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  42. Roy Eugene Davis (2012). Self Knowledge: Adi Shankaracharya's 68 Verse Treatise on the Philosophy of Nondualism: The Absolute Oneness of Ultimate Reality. New Age Books.
     
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  43. Roy Eugene Davis (1975). The Path of Soul Liberation. Csa Press.
     
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  44. Richard De Smet (2009). Brahman and Person: Essays. Motilal Banarsidass Publishers.
     
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  45. Narayana Guru (1969). One Hundred Verses of Self-Instruction (Atmopadesasatakam). Varkala, Kerala, Gurukula Pub. House.
     
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  46. Ian Kesarcodi-Watson (1994). Approaches to Personhood in Indian Thought: Essays in Descriptive Metaphysics. Sri Satguru Publications.
     
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  47. M. N. Krishnamani (1996). Aadi Shankara's Bhajagovindam. Rashtriya Sanskrit Sansthan.
     
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  48. Phra Mēthīthammāphō̜n (1988). Selflessness in Sartre's Existentialism and Early Buddhism. Distributed by Klett Thai Co..
  49. Radhakamal Mukerjee (ed.) (1971). The Song of the Self Supreme (Aṣṭāvakragītā). Delhi,Motilal Banarsidass.
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  50. Gerhard Oberhammer (1998). Der "Innere Lenker" Geschichte Eines Theologems. Monograph Collection (Matt - Pseudo).
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