Search results for 'Knowledge, Theory of (Buddhism' (try it on Scholar)

64 found
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  1.  2
    K. N. Jayatilleke (1969). Early Buddhist Theory of Knowledge. Philosophy East and West 19 (1):69-81.
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  2.  4
    L. O. G. (1966). Early Buddhist Theory of Knowledge. Review of Metaphysics 20 (2):369-370.
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  3. N. Smart (1966). JAYATILLEKE, K. N. - "Early Buddhist Theory of Knowledge". [REVIEW] Mind 75:453.
     
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  4. C. S. Vyas (1991). Buddhist Theory of Perception with Special Reference to Pramāṇa Vārttika of Dharmakīrti. Navrang.
     
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  5.  6
    Paul David Numrich (ed.) (2008). The Boundaries of Knowledge in Buddhism, Christianity, and Science. Vandenhoeck & Ruprecht.
    This volume brings together insights from religion (represented by Buddhism and Christianity) and science to address the question, What can we know about ...
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  6. Anne C. Klein (2012). Zhi Shi Yu Jie Tuo: Cu Cheng Zong Jiao Zhuan Hua Zhi Ti Yan de Zang Chuan Fo Jiao Zhi Shi Lun = Knowledge and Liberation: Tibetan Buddhist Epistemology in Support of Transformative Religious Experience. Fa Gu Wen Hua Shi Ye Gu Fen You Xian Gong Si.
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  7.  11
    Parimal G. Patil (2009). Against a Hindu God: Buddhist Philosophy of Religion in India. Columbia University Press.
    Comparative philosophy of religions -- Disciplinary challenges -- A grammar for comparison -- Comparative philosophy of religions -- Content, structure, and arguments -- Epistemology -- Religious epistemology in classical India: in defense of a Hindu god -- Interpreting Nyāya epistemology -- The Nyāya argument for the existence of Īśvara -- Defending the Nyāya argument -- Shifting the burden of proof -- Against Īśvara: Ratnakīrti's Buddhist critique -- The section on pervasion: the trouble with natural relations -- Two arguments -- The (...)
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  8.  13
    John A. Taber (2005). A Hindu Critique of Buddhist Epistemology: Kumārila on Perception: The "Determinatin of Perception" Chapter of Kumārila Bhaṭṭa's Ślokavārttika. Routledgecurzon.
    This is a translation of the chapter on perception by Kumarilabhatta's magnum opus, the Slokavarttika , which is one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. It is crucial for understanding the debates between Hindus and Buddhists about metaphysical, epistemological and linguistic questions during the classical period. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of classical (...)
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  9. Bimal Krishna Matilal (1986). Perception: An Essay on Classical Indian Theories of Knowledge. Oxford University Press.
    This book is a defence of a form of realism which stands closest to that upheld by the Nyãya-Vaid'sesika school in classical India. The author presents the Nyãya view and critically examines it against that of its traditional opponent, the Buddhist version of phenomenalism and idealism. His reconstruction of Nyãya arguments meets not only traditional Buddhist objections but also those of modern sense-data representationalists.
     
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  10. Bimal Krishna Matilal, Robert D. Evans & International Association of Buddhist Studies (1986). Buddhist Logic and Epistemology Studies in the Buddhist Analysis of Inference and Language.
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  11. Madhumita Chattopadhyay (2007). Walking Along the Paths of Buddhist Epistemology. D.K. Printworld.
  12.  96
    Dan Lusthaus (2003). Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the Chʼeng Wei-Shih Lun. Routledgecurzon.
  13. Ṅag-Dbaṅ-Bstan-Dar (1993). Persons of Authority: The Ston Pa Tshad Ma'i Skyes Bur Sgrub Pa'i Gtam of a Lag Sha Ngag Dbang Bstan Dar: A Tibetan Work on the Central Religious Questions in Buddhist Epistemology. F. Steiner.
  14. der Kuijp & J. W. (1983). Contributions to the Development of Tibetan Buddhist Epistemology: From the Eleventh to the Thirteenth Century. F. Steiner.
     
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  15. Ernst Steinkellner (ed.) (1991). Studies in the Buddhist Epistemological Tradition: Proceedings of the Second International Dharmakīrti Conference, Vienna, June 11-16, 1989. [REVIEW] Verlag Der Österreichischen Akademie Der Wissenschaften.
     
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  16. Velūri Subbārāvu (1998). Theories of Knowledge: Its Validity and its Sources. Sri Satguru Publications.
     
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  17.  41
    Christian Coseru (2012). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Oxford University Press.
    What turns the continuous flow of experience into perceptually distinct objects? Can our verbal descriptions unambiguously capture what it is like to see, hear, or feel? How might we reason about the testimony that perception alone discloses? Christian Coseru proposes a rigorous and highly original way to answer these questions by developing a framework for understanding perception as a mode of apprehension that is intentionally constituted, pragmatically oriented, and causally effective. By engaging with recent discussions in phenomenology and analytic philosophy (...)
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  18.  78
    S. R. Bhatt (2000). Buddhist Epistemology. Greenwood Press.
    This volume provides a clear and exhaustive exposition of Buddhist epistemology and logic, based on the works of classical thinkers such as Vasubandhu, Dinnaga,..
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  19. John A. Taber & Kumåarila Bhaòtòta (2004). A Hindu Critique of Buddhist Epistemology Kumarila on Perception.
     
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  20.  50
    B. Alan Wallace (2006). Buddhism and Science. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 24-40.
    Accession Number: ATLA0001712103; Hosting Book Page Citation: p 24-40.; Language(s): English; General Note: Bibliography: p 38-40.; Issued by ATLA: 20130825; Publication Type: Essay.
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  21. Dharmendra Nath Shastri (1964). Critique of Indian Realism a Study of the Conflict Between the Nyaya-Vai Se Sika & the Buddhist Dignaga School. Agra University.
     
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  22. Mangala R. Chinchore (2007). Studies in Buddhism. New Bharatiya Book Corp..
     
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  23. Dharmakīrti (2000). Dharmakīrti's Pramāṇavārttika: An Annotated Translation of the Fourth Chapter (Parārthānumāna). Österreichische Akademie Der Wissenschaften.
     
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  24. Shōhei Ichimura (2001). Buddhist Critical Spirituality: Prajñā and Śūnyatā. Motilal Banarsidass Publishers.
     
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  25. David J. Kalupahana (1999). The Buddha's Philosophy of Language. Sarvodaya Vishva Lekha Printers.
     
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  26. Helmut Krasser, Horst Lasic, Eli Franco & Birgit Kellner (eds.) (2011). Religion and Logic in Buddhist Philosophical Analysis. [REVIEW] Verlag der Österreichischen Akademie der Wissenschaften.
     
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  27. Chandra B. Varma (1993). Buddhist Phenomenology: A Theravāda Perspective. Eastern Book Linkers.
     
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  28. Hosaku Matsuo & Kenneth K. Inada (1987). The Logic of Unity the Discovery of Zero and Emptiness in Prajñaparamita Thought. Monograph Collection (Matt - Pseudo).
     
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  29. Sara L. McClintock (2010). Omniscience and the Rhetoric of Reason: Rationality, Argumentation, and Religious Authority in Śāntarakṣita's Tattvasaṅgraha and Kamalaśīla's Pañjikā. Wisdom Publications.
  30.  9
    Hiroshi Nemoto (2013). Who is a Proper Opponent? The Tibetan Buddhist Concept of Phyi Rgol Yang Dag. Journal of Indian Philosophy 41 (2):151-165.
    This paper examines the role of a proper opponent (phyi rgol yang dag) in debate from the standpoint of the Tibetan Buddhist theory of argumentation. A proper opponent is a person who is engaged in the process of truth-seeking. He is not a debater who undertakes to refute the tenets of a proponent. But rather, he is the model debater to whom a proponent can teach truth by using a probative argument in the most effective way. A proper opponent (...)
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  31. Mathew Varghese (2007). Sanjaya Bellatthiputta's Technique of "Denials and Deny Denials": An Original Critique of Knowledge and Judgment. Philosophia 36 (1).
    The question of knowledge and judgment is a problem in the history philosophy. We can even predict that the conflicts in philosophical understanding are due to finding appropriate knowledge for suitable judgments. Discussion on this aspect was a part of the Indian philosophical tradition during the time of the Buddha. We here try to understand the concept of "denials and deny denials" introduced by Sanjaya Bellatthiputta whose philosophical school is known as Amaravikkhepa. Here we examine this concept in relation to (...)
     
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  32. Jinendrabuddhi (2005). Jinendrabuddhi's Viśālāmalavatī Pramāṇasamuccayaṭīkā. Austrian Academy of Sciences Press.
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  33. Hâgoḍa Khemānanda (1993). Logic and Epistemology in Theravāda =. Dharma Paryeshanalaya.
  34. Pramod Kumar (1998). Negation, Logic, and Semantics. K. P. Jayaswal Research Institute.
     
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  35. Devī Siṃha (2008). Bauddhanyāyavimarśa: Svīya Śodha-Nibandha-Saṅgraha. Harilīlā Pablikeśansa.
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  36. Zoltán Csörgő & Levente Szabados (eds.) (2009). Szubjektív Tudás-Objektív Tudomány: A Xvi. Magyar Kognitív Tudományok Konferencia Publikációinak Gyűjteménye. L' Harmattan.
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  37. Zoltán Csörgő & Levente Szabados (eds.) (2009). Szubjektív Tudás-Objektív Tudomány: A Xvi. L' Harmattan.
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  38. Mervyn Sprung (1995). The Magic of Unknowing: An East-West Soliloquy. Broadview Press.
    The Magic of Unknowing is a unique philosophical and literary work. Cast in the dialogue form, it unfolds in the mood of soliloquy. Mervyn Sprung has created an imaginative meeting of the minds of great western philosophers: Aristotle, Descartes, Kant, Hume, Nietzsche, Wittgenstein and Pyrrho. All are brothers, the more skeptical sons of Aristotle. Later they hear as well from Chang, a Taoist, and Nagaraj, a Buddhist, both lately adopted into the family. The dialogue dramatises the erosion in modern times (...)
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  39.  21
    Piotr Balcerowicz (2001). Jaina Epistemology in Historical and Comparative Perspective: Critical Edition and English Translation of Logical-Epistemological Treatises: Nyāyâvatāra, Nyāyâvatāra-Vivr̥ti and Nyāyâvatâra-Ṭippana with Introduction and Notes. Franz Steiner Verlag.
    Despite its importance, the work is rather secondary in the sense that it relies, for the most part, on the Buddhist logical legacy. The first extant commentary is the Nyayavatara-vivrti of Siddharsigani.
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  40. Francisco J. Varela (1999). Ethical Know-How: Action, Wisdom, and Cognition. Stanford University Press.
    How can science be brought to connect with experience? This book addresses two of the most challenging problems facing contemporary neurobiology and cognitive science. Firstly, understanding how we unconsciously execute habitual actions as a result of neurological and cognitive processes that are not formal actions of conscious judgment but part of a habitual nexus of systematic self-organization. Secondly, attempting to create an ethics adequate to our present awareness that there is no such thing as a transcendental self, a stable subject (...)
     
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  41. Dave S. Henley (2015). The Logic of Enlightenment. Iff Books.
    This work proposes a logical analysis for the kind of knowledge or insight provided by spiritual enlightenment, which is often presented only in the form of contradictions and riddles. The comprehension of contradictions is perplexing to most western logic, and yet developed here is a theory demonstrating how a non truth-functional interpretation can be attached to certain naturalistic contradictions. In this way, the logical and psychological status of Enlightenment can be analysed in a manner consistent with the claims of (...)
     
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  42.  1
    Jonardon Ganeri (2013). Well-Ordered Science and Indian Epistemic Cultures: Toward a Polycentered History of Science. Isis: A Journal of the History of Science 104:348-359.
    This essay defends the view that “modern science,” as with modernity in general, is a polycentered phenomenon, something that appears in different forms at different times and places. It begins with two ideas about the nature of rational scientific inquiry: Karin Knorr Cetina's idea of “epistemic cultures,” and Philip Kitcher's idea of science as “a system of public knowledge,” such knowledge as would be deemed worthwhile by an ideal conversation among the whole public under conditions of mutual engagement. This account (...)
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  43.  19
    François Laruelle (2012). The End Times of Philosophy. Continent 2 (3):160-166.
    Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half dead (...)
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  44.  1
    Jana Rošker (2009). The Abolishment of Substance and Ontology: A New Interpretation of Zhang Dongsun's Pluralistic Epistemology. Synthesis Philosophica 24 (1):153-165.
    Zhang Dongsun was one of the most influential thinkers of the Republic of China, a reputation which rested, in part, on his extraordinary ability to introduce Western thought in a way which was compatible with the specific methodology of traditional Chinese thought. One of his greatest contributions was most certainly the creation and development of a modern theory of knowledge, based upon ancient Chinese and Chan Buddhist epistemology, and which in many respects represents a felicitous synthesis of modern science (...)
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  45.  3
    Kurtis R. Schaeffer, Matthew T. Kapstein & Gray Tuttle (eds.) (2013). Sources of Tibetan Tradition. Columbia University Press.
    The most comprehensive collection of Tibetan works in a Western language, this volume illuminates the complex historical, intellectual, and social development of Tibetan civilization from its earliest beginnings to the modern period. Including more than 180 representative writings, Sources of Tibetan Tradition spans Tibet’s vast geography and long history, presenting for the first time a diversity of works by religious and political leaders; scholastic philosophers and contemplative hermits; monks and nuns; poets and artists; and aristocrats and commoners. The selected readings (...)
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  46. Michael Boylan (2009). The Extinction of Desire: A Tale of Enlightenment. Wiley-Blackwell.
    What would you do if you suddenly became rich? Michael O’Meara had never asked himself this question. A high school history teacher in Maryland, Michael is content- until, after a freak accident, he unexpectedly finds himself the beneficiary of a million dollars that disrupt his life and leave him questioning everything he had and everything he thought he wanted. _The Extinction of Desire_ blends Buddhist philosophy and fiction to maps the course of one man’s voyage to uncover the fundamental truths (...)
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  47. Michael Boylan (2010). The Extinction of Desire: A Tale of Enlightenment. Wiley-Blackwell.
    What would you do if you suddenly became rich? Michael O’Meara had never asked himself this question. A high school history teacher in Maryland, Michael is content- until, after a freak accident, he unexpectedly finds himself the beneficiary of a million dollars that disrupt his life and leave him questioning everything he had and everything he thought he wanted. _The Extinction of Desire_ blends Buddhist philosophy and fiction to maps the course of one man’s voyage to uncover the fundamental truths (...)
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  48. Michael Boylan (2007). The Extinction of Desire: A Tale of Enlightenment. Wiley-Blackwell.
    What would you do if you suddenly became rich? Michael O’Meara had never asked himself this question. A high school history teacher in Maryland, Michael is content- until, after a freak accident, he unexpectedly finds himself the beneficiary of a million dollars that disrupt his life and leave him questioning everything he had and everything he thought he wanted. _The Extinction of Desire_ blends Buddhist philosophy and fiction to maps the course of one man’s voyage to uncover the fundamental truths (...)
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  49. Michael Boylan (2007). The Extinction of Desire: A Tale of Enlightenment. Wiley-Blackwell.
    What would you do if you suddenly became rich? Michael O’Meara had never asked himself this question. A high school history teacher in Maryland, Michael is content- until, after a freak accident, he unexpectedly finds himself the beneficiary of a million dollars that disrupt his life and leave him questioning everything he had and everything he thought he wanted. _The Extinction of Desire_ blends Buddhist philosophy and fiction to maps the course of one man’s voyage to uncover the fundamental truths (...)
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  50.  2
    Michael Boylan (2008). The Extinction of Desire: A Tale of Enlightenment. Wiley-Blackwell.
    What would you do if you suddenly became rich? Michael O’Meara had never asked himself this question. A high school history teacher in Maryland, Michael is content- until, after a freak accident, he unexpectedly finds himself the beneficiary of a million dollars that disrupt his life and leave him questioning everything he had and everything he thought he wanted. _The Extinction of Desire_ blends Buddhist philosophy and fiction to maps the course of one man’s voyage to uncover the fundamental truths (...)
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