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Profile: Douglas Berger (Southern Illinois University - Carbondale)
  1. Elmar Weinmayr, tr Krummel, John W. M. & Douglas Ltr Berger (2005). Thinking in Transition: Nishida Kitaro and Martin Heidegger. Philosophy East and West 55 (2):232-256.
    : Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitarō are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to (...)
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  2.  90
    Douglas L. Berger (2007). Indian and Cross-Cultural Philosophy in the Works of Ramakrishna Puligandla. [REVIEW] Philosophy East and West 57 (2):263 - 268.
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  3.  4
    Douglas L. Berger (2015). Review of Parimal G. Patil, Against a Hindu God: Buddhist Philosophy of Religion in India. [REVIEW] Journal of Buddhist Philosophy 1:235-237.
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  4.  58
    Douglas L. Berger (2010). Acquiring Emptiness: Interpreting Nāgārjuna's Mmk 24:18. Philosophy East and West 60 (1):pp. 40-64.
    A pivotal focus of exegesis of Nāgārjuna's Mūlamadhyamakakārïkā (MMK) for the past half century has been the attempt to decipher the text's philosophy of language, and determine how this best aids us in characterizing Madhyamaka thought as a whole. In this vein, MMK 24:18 has been judged of particular weight insofar as it purportedly insists that the concepts pratītyasamutpāda (conditioned co-arising) and śūnyatā (emptiness), both indispensable to Buddhist praxis, are themselves only "nominal" or "conventional," that is, they are merely labels (...)
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  5.  11
    John W. M. Krummel & Douglas L. Berger (2005). Thinking in Transition: Nishida Kitaro and Martin Heidegger Elmar Weinmayr. Philosophy East and West 55:232-256.
    Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitaro are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to the (...)
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  6.  1
    Douglas L. Berger (2016). Categorisation in Indian Philosophy: Thinking Inside the Box Ed. By Jessica Frazier. Philosophy East and West 66 (2):655-660.
    In Categorisation in Indian Philosophy: Thinking Inside the Box, Jessica Frazier has brought together an impressive array of scholars who have contributed nine essays, plus an introductory and concluding chapter, both written by her, which collectively provide a most fruitful perspective for examining classical South Asian traditions of thought. Creating categorial frameworks was certainly a prolific activity among the ancient and medieval authors of the darśanas, and indeed these authors drew heavily from pre-scholastic texts and language to build their systems. (...)
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  7.  36
    Douglas L. Berger (2011). A Reply to Garfield and Westerhoff on "Acquiring Emptiness". Philosophy East and West 61 (2):368-372.
    I am most grateful to Professors Garfield and Westerhoff for their comments on my article "Acquiring Emptiness: Interpreting Nāgārjuna's MMK 24 : 18" in the January 2010 issue of Philosophy East and West. Their responses to my essay and the critiques they offer, grounded in their considerable expertise in Buddhist philosophical schools, are well argued and rooted in thorough commentarial analysis. In what follows, I attempt to respond to their critiques and concerns.There can be no doubt that the occurrence of (...)
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  8.  50
    Douglas L. Berger (2009). Death, Contemplation and Schopenhauer (Review). Philosophy East and West 59 (1):pp. 115-118.
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  9.  3
    Douglas L. Berger (2015). Divine Self, Human Self: The Philosophy of Being in Two Gītā Commentaries by Chakravarthi Ram-Prasad. Philosophy East and West 65 (2):626-630.
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  10.  30
    Douglas L. Berger (2008). Relational and Intrinsic Moral Roots: A Brief Contrast of Confucian and Hindu Concepts of Duty. Dao: A Journal of Comparative Philosophy 7 (2):157-163.
  11.  22
    Douglas L. Berger (2011). Did Buddhism Ever Go East?: The Westernization of Buddhism in Chad Hansen's Daoist Historiography. Philosophy East and West 61 (1):38-55.
    The scholarly career of Professor Chad Hansen has been devoted in large measure to an elucidation of the relationship between the classical Chinese language and the structure and aims of pre-Qin philosophical thought. His “mass-noun” hypothesis of classical Chinese thought, his notion of dao 道 as “guiding discourse,” and his clarifications of the significance of Mohism are marked achievements from which all of us have benefited immensely. In the opening chapters of A Daoist Theory of Chinese Thought, Hansen prefaces his (...)
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  12.  7
    Douglas L. Berger (2013). Review of Die Interkulturalitätsdebatte: Leit- Und Streitbegriffe / Intercultural Discourse: Key and Contested Concepts, Edited by Monika Kirloskar-Steinbach, Gita Dharampal-Frick and Minou Friele. [REVIEW] Sophia 52 (3):561-564.
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  13.  24
    Douglas L. Berger (2008). In Search of Affinities: Knowledge and Action in Indian Thought. [REVIEW] Philosophy East and West 58 (4):pp. 583-593.
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  14.  16
    Douglas L. Berger (2005). The Vivekacudamani of Sankaracarya Bhagavatpada: An Introduction and Translation (Review). Philosophy East and West 55 (4):616-619.
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  15. Douglas L. Berger (2011). Comment and Discussion. Philosophy East and West 61 (2):365-367.
     
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  16. Douglas L. Berger (2004). The Veil of Māyā: Schopenhauer's System and Early Indian Thought. Global Academic Pub..
     
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  17. Douglas L. Berger (2004). "Veil of Maya, The": Schopenhauer's System and Early Indian Thought. State University of New York Press.
    Explores the interpretive problems, complexities, and legacies of Schopenhauer’s encounter with ancient India.
     
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