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Matthew Kapstein [10]Matthew T. Kapstein [6]
  1. Matthew T. Kapstein (2014). Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects. Royal Institute of Philosophy Supplement 74:123-147.
    In accord with the theme of the present volume on , it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about (...)
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  2. 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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  3. Jean Daniel & Matthew Kapstein (eds.) (2008). Bouddhisme. Scali.
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  4. Matthew T. Kapstein (2004). Le Refus Bouddhiste du Théisme. Diogène 205 (1):69.
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  5. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama Buddha by (...)
     
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  6. Matthew T. Kapstein (2002). The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory. OUP USA.
    Thanks to the international celebrity of the present Dalai Lama, Tibetan Buddhism is attracting more attention than at any time in its history. Although there have been numerous specialist studies of individual Tibetan texts, however, no scholarly work has as yet done justice to the rich variety of types of Tibetan discourse. This book fills this lacuna, bringing to bear the best methodological insights of the contemporary human sciences, and at the same time conveying to non-specialist readers an impression of (...)
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  7. Matthew T. Kapstein (2002). Peter Harvey, An Introduction to Buddhist Ethics: Foundations, Values, and Issues:An Introduction to Buddhist Ethics: Foundations, Values, and Issues. Ethics 113 (1):161-163.
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  8. Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  9. Matthew Kapstein (1989). Śātarak $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{s}$}}{s} " />Ita on the Fallacies of Personalistic Vitalism. [REVIEW] Journal of Indian Philosophy 17 (1).
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  10. Matthew Kapstein (1989). ??Tarak $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{s}$$ Ita on the Fallacies of Personalistic Vitalism. [REVIEW] Journal of Indian Philosophy 17 (1):43-59.
    What was the fate of personalistic vitalism in later Indian thought? That question is too large to be considered here, but it is certain that the doctrine did reemerge, and has remained influential. Nonetheless, there is some reason to believe that Śātarak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ita critique of personalistic vitalism did have an immediate impact on philosophers within the Nyāya tradition: Vācaspatimiśra, Uddyotakara's sub-commentator, whom we know to have been familiar with Śātarak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ita Tattvasa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m}$$ graha simply passes over Uddyotakara's already (...)
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  11. Matthew Kapstein (1988). Indra's Search for the Self and the Beginnings of Philosophical Perplexity in India. Religious Studies 24 (2):239 - 256.
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  12. Matthew Kapstein (1988). Mereological Considerations In Vasubandhu's “Proof of Idealism” (Vijñaptimātratāsiddhih). Idealistic Studies 18 (1):32-54.
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  13. Matthew Kapstein (1987). Reply to Jeffrey Hopkins. Philosophy East and West 37 (4):434-436.
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  14. Matthew Kapstein (1986). Review: Collins, Parfit, and the Problem of Personal Identity in Two Philosophical Traditions: A Review of "Selfless Persons" and "Reasons and Persons". [REVIEW] Philosophy East and West 36 (3):289 - 298.
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