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Profile: Jay Garfield (Smith College)
  1. Nalini Bhushan & Jay L. Garfield, Can Indian Philosophy Be Written in English? A Conversation with Daya Krishna.
    The period of British colonial rule in India is typically regarded as philosophically sterile. Indian philosophy written in English during the British colonial period is often ignored in histories of Indian philosophy, or, when considered explicitly, dismissed either as uncreative or as inauthentic. The late Daya Krishna thought hard about this at the end of his life, and we have been thinking about this in conversation with him. We show that this dismissal is unjustified and that this is a fertile (...)
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  2. Jay L. Garfield, Ask Not What Buddhism Can Do.
    Enthusiasts for the scientific character of Buddhism wax eloquent regarding the insights that the Buddhist tradition can deliver to cognitive science, and the contributions that meditative technique can make to understanding cognitive and affective processes. To be sure, there are contributions in this direction, though their significance may be overestimated. Less attention is paid to the value of cognitive theory for developing Buddhist insights in the 21 st Century, and the role of science in the dissemination of Buddhism in the (...)
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  3. Jay L. Garfield, Buddhism and Modernity.
    Those of us who are involved as teachers, scholars or practitioners with Buddhism in the West are— whether we wish to be or not—involved in a complex process of interaction between two cultures. Just as in the West Socrates urged that the most important task set for us in life is to know ourselves in the Buddhist tradition we are admonished to know the nature of our own minds as the key to awakening. In every Buddhist tradition, to know the (...)
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  4. Jay L. Garfield, Intention (Doing Away with Mental Representation).
    Mental representation is a metaphor. It has perhaps become so entrenched that it appears to have been frozen, and it is easy to lose sight of its metaphorical character. Literally, a representation is a re-presentation, a symbol that stands for something else because that thing can’t be with us. I send my parents photos of the grandchildren because e-mail is cheaper than air tickets. I consult a map of Adelaide to find the shortest route to the philosophy department because wandering (...)
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  5. Cynthia Townley & Jay L. Garfield, Public Trust.
    We often think of trust as an interpersonal relation, and of the distinction between trust and reliance as a distinction between kinds of interpersonal relations. Indeed this is often the case. I may trust one colleague but not find her reliable; rely on another but find him untrustworthy; both trust and rely on my best friend; neither trust nor rely on my dean. One of us has discussed the nature of such relations and distinctions at length. But trust is not (...)
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  6. Jay L. Garfield, Hey, Buddha! Don't Think! Just Act! Reply to Finnigan.
    Finnigan (200x), in the course of a careful and astute discussion of the difficulties facing a Buddhist account of the moral agency of a buddha, develops a challenging critique of a proposal I made in Garfield (2006). Much of what she says is dead on target, and I have learned much from her paper. But I have serious reservations about the central thrust both of her critique of my own thought and about her proposal for a positive account of (...)
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  7. Jay L. Garfield (2014). Just Another Word for Nothing Left to Lose. In Matthew R. Dasti & Edwin F. Bryant (eds.), Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. 164.
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  8. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). A Mountain by Any Other Name: A Response to Koji Tanaka. Philosophy East and West 63 (3):335-343.
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  9. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). Does a Table Have Buddha-Nature?: A Moment of Yes and No. Answer! But Not in Words or Signs! A Response to Mark Siderits. Philosophy East and West 63 (3):387-398.
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  10. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). How We Think Mādhyamikas Think: A Response To Tom Tillemans. Philosophy East and West 63 (3):426-435.
    In his article in this issue, " 'How do Mādhyamikas Think?' Revisited," Tom Tillemans reflects on his earlier article "How do Mādhyamikas Think?" (2009), itself a response to earlier work of ours (Deguchi et al. 2008; Garfield and Priest 2003). There is much we agree with in these non-dogmatic and open-minded essays. Still, we have some disagreements. We begin with a response to Tillemans' first thoughts, and then turn to his second thoughts.Tillemans (2009) maintains that it is wrong to attribute (...)
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  11. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). The Contradictions Are True—And It's Not Out of This World! A Response to Takashi Yagisawa. Philosophy East and West 63 (3):370-372.
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  12. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). Those Concepts Proliferate Everywhere: A Response to Constance Kassor. Philosophy East and West 63 (3):411-416.
    In this issue, Constance Kassor describes Gorampa's attitude to contradictions as they occur in various contexts of Buddhist pursuit. We agree with much of what she says; with some things we do not.First, some preliminary comments, and a fundamental disagreement. Kassor says:Based on . . . [the assumption that Nāgārjuna has a coherent system of thought] one must resolve apparent contradictions in Nāgārjuna's texts in order to maintain the coherency of his logic. The problem with contradictions is that if they (...)
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  13. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2013). Two Plus One Equals One: A Response to Brook Ziporyn. Philosophy East and West 63 (3):353-358.
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  14. Jay L. Garfield (2013). Erratum To: Max Charlesworth's Sophia: The First Half-Century and the Next. [REVIEW] Sophia 52 (1):217-217.
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  15. Jay L. Garfield (2013). The Self: Naturalism, Consciousness and the First-Person Stance. Australasian Journal of Philosophy 92 (1):1-4.
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  16. Mark Siderits & Jay L. Garfield (2013). Defending the Semantic Interpretation: A Reply to Ferraro. [REVIEW] Journal of Indian Philosophy 41 (6):655-664.
    In a recent article in this journal, Giuseppe Ferraro mounted a sustained attack on the semantic interpretation of the Madhyamaka doctrine of emptiness, an interpretation that has been championed by the authors. The present paper is their reply to that attack.
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  17. Jay L. Garfield (2012). Max Charlesworth's Sophia: The First Half-Century and the Next. [REVIEW] Sophia 51 (4):419-421.
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  18. Jay L. Garfield (2012). Sellarsian Synopsis: Integrating the Images. Humana.Mente - Journal of Philosophical Studies 21.
    Most discussion of Sellars’ deployment of the distinct images of “man-in-the-world” in "Philosophy and the Scientific Image of Man" focus entirely on the manifest and the scientific images. But the original image is important as well. In this essay I explore the importance of the original image to the Sellarsian project of naturalizing epistemology, connecting Sellars’ insights regarding this image to recent work in cognitive development.
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  19. Nalini Bhushan & Jay L. Garfield (eds.) (2011). Indian Philosophy in English: From Renaissance to Independence. OUP USA.
    This book publishes, for the first time in decades, and in many cases, for the first time in a readily accessible edition, English language philosophical literature written in India during the period of British rule. Bhushan's and Garfield's own essays on the work of this period contextualize the philosophical essays collected and connect them to broader intellectual, artistic and political movements in India. This volume yields a new understanding of cosmopolitan consciousness in a colonial context, of the intellectual agency of (...)
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  20. Georges Dreyfus & Jay L. Garfield (2011). Madhyamaka and Classical Greek Skepticism. In Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. 115--130.
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  21. Jay L. Garfield (2011). Hey, Buddha! Don't Think! Just Act!—A Response to Bronwyn Finnigan. Philosophy East and West 61 (1):174-183.
    In the course of a careful and astute discussion of the difficulties facing a Buddhist account of the moral agency of a buddha, Bronwyn Finnigan develops a challenging critique of a proposal I made in a recent article (Garfield 2006). Much of what she says is dead on target, and I have learned much from her comment. But I have serious reservations about both the central thrust of her critique of my own thought and her proposal for a positive account (...)
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  22. Jay L. Garfield (2011). Nub Phyogs Paʼi Sems Gtsoʼi Grub Mthaʼ Daṅ der Rgol Ba Rnams Kyi Lugs =. Central University of Tibetan Studies.
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  23. Jay L. Garfield (2011). The Meaning of Life. Teaching Co..
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  24. Jay L. Garfield & William Edelglass (eds.) (2011). The Oxford Handbook of World Philosophy. OUP USA.
    The Oxford Handbook of World Philosophy provides the advanced student or scholar a set of introductions to each of the world's major non-European philosophical traditions. It offers the non-specialist a way in to unfamiliar philosophical texts and methods and the opportunity to explore non-European philosophical terrain and to connect her work in one tradition to philosophical ideas or texts from another. Sections on Chinese Philosophy, Indian Philosophy, Buddhist Philosophy, East Asian Philosophy, African Philosophy, and Recent Trends in Global Philosophy are (...)
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  25. Jay L. Garfield & Jan Westerhoff (2011). Acquiring the Notion of a Dependent Designation: A Response to Douglas L. Berger. Philosophy East and West 61 (2):365-367.
    In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and the reading of (...)
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  26. Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.) (2009). Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
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  27. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
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  28. Jay L. Garfield (2009). Nagarjuna's Mulamadhyamakakarika (Fundamental Verses of the Middle Way): Chapter 24: Examination of the Four Noble Truths. In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. Oup Usa. 26--34.
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  29. Jay L. Garfield, Tom J. F. Tillemans & Mario D'Amato, eds (2009). Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. OUP USA.
    This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to (...)
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  30. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2008). Comment and Discussion. Philosophy East and West 58 (3):395-402.
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  31. Yasuo Deguchi, Jay L. Garfield & Graham Priest (2008). The Way of the Dialetheist: Contradictions in Buddhism. Philosophy East and West 58 (3):395 - 402.
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  32. Jay L. Garfield (2008). Turning a Madhyamaka Trick: Reply to Huntington. [REVIEW] Journal of Indian Philosophy 36 (4):507-527.
    Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument (...)
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  33. Jay L. Garfield (2007). Educating for Virtuoso Living: Papers From the Ninth East-West Philosophers' Conference. Philosophy East and West 57 (3):285-289.
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  34. 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 (...)
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  35. Jay L. Garfield (2006). Why Did Bodhidharma Go to the East? Buddhism's Struggle with the Mind in the World. Sophia 45 (2):61-80.
    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 (...)
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  36. Mark Colyvan, Jay L. Garfield & Graham Priest (2005). Problems with the Argument From Fine Tuning. Synthese 145 (3):325 - 338.
    The argument from fine tuning is supposed to establish the existence of God from the fact that the evolution of carbon-based life requires the laws of physics and the boundary conditions of the universe to be more or less as they are. We demonstrate that this argument fails. In particular, we focus on problems associated with the role probabilities play in the argument. We show that, even granting the fine tuning of the universe, it does not follow that the universe (...)
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  37. H. W. Schumann, W. F. R. Hardie & Jay L. Garfield (2004). 13 Buddhism and the Freedom of the Will: Pali and Mahayanist Responses. In M. O.’Rourke J. K. Campbell (ed.), Freedom and Determinism. Mit.
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  38. Jay L. Garfield & Graham Priest (2003). Nagarjuna and the Limits of Thought. Philosophy East and West 53 (1):1-21.
    : Nagarjuna seems willing to embrace contradictions while at the same time making use of classic reductio arguments. He asserts that he rejects all philosophical views including his own-that he asserts nothing-and appears to mean it. It is argued here that he, like many philosophers in the West and, indeed, like many of his Buddhist colleagues, discovers and explores true contradictions arising at the limits of thought. For those who share a dialetheist's comfort with the possibility of true contradictions commanding (...)
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  39. Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.
    This volume collects Jay Garfield's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield's translation of Fundamental Wisdom of the Middle Way (OUP, 1995), a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  40. Jay L. Garfield (2002). Learning From Asian Philosophy. Mind 111 (441):129-136.
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  41. Jay L. Garfield (2002). Propositional Attitudes. In Lynn Nadel (ed.), The Encyclopedia of Cognitive Science. Macmillan.
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  42. Jay L. Garfield (2002). Review: Learning From Asian Philosophy. [REVIEW] Mind 111 (441):129-136.
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  43. Deepthi Kamawar, Jay L. Garfield & Jill de Villiers (2002). Coherence as an Explanation for Theory of Mind Task Failure in Autism. Mind and Language 17 (3):266–272.
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  44. Jay L. Garfield (2001). Buddhism and Democracy. The Proceedings of the Twentieth World Congress of Philosophy 2001:157-172.
    What is the relation between Buddhism and liberal democracy? Are they compatible frameworks for social value that can somehow be joined to one another to gain a consistent whole? Or, are they antagonistic, forcing those who would be Buddhist democrats into an uncomfortable choice between individually attractive but jointly unsatisfiable values? Another possibility is that they operate at entirely different levels of discourse so that questions regarding their relationship simply do not arise. I suggest that not only are Buddhism and (...)
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  45. Jay L. Garfield (2001). Nagarjuna's Theory of Causality: Implications Sacred and Profane. Philosophy East and West 51 (4):507-524.
    Nāgārjuna argues for the fundamental importance of causality, and dependence more generally, to our understanding of reality and of human life: his account of these matters is generally correct. First, his account of interdependence shows how we can clearly understand the nature of scientific explanation, the relationship between distinct levels of theoretical analysis in the sciences (with particular attention to cognitive science), and how we can sidestep difficulties in understanding the relations between apparently competing ontologies induced by levels of description (...)
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  46. Jay L. Garfield (2001). Pain Deproblematized. Philosophical Psychology 14 (1):103-7.
    In this paper I demonstrate that the "pain problem" Dartnall claims to have discovered is in fact no problem at all. Dartnall's construction of the apparent problem, I argue, relies on an erroneous assumption of the unity of consciousness, an erroneous assumption of the simplicity of pain as a phenomenon ignoring crucial neurophysiological and neuroanatomical information, a mistaken account of introspective knowledge according to which introspection gives us inner episodes veridically and in their totality and a model of consciousness that (...)
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  47. Jay L. Garfield, Candida C. Peterson & Tricia Perry (2001). Social Cognition, Language Acquisition and the Development of the Theory of Mind. Mind and Language 16 (5):494–541.
  48. Jay L. Garfield (2000). Thought as Language: A Metaphor Too Far. Protosociology 14:85-101.
     
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  49. Jay L. Garfield (2000). The Meanings of "Meaning" and "Meaning": Dimensions of the Sciences of Mind. Philosophical Psychology 13 (4):421-440.
    The naturalization of intentionality requires explaining the supervenience of the normative upon the descriptive. Proper function theory provides an account of the semantics of natural representations, but not of that of signs that require the observance of norms. I therefore distinguish two senses of "meaning" and two correlative senses of "representation" and explain their relationship to one another. I distinguish between indicative signs and semiotic devices. The former are indicators of the presence of some phenomenon. The latter are rule-governed devices (...)
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  50. Jay L. Garfield (1999). Just What is Cognitive Science Anyway? Philosophy and Phenomenological Research 49 (4):1075-1082.
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