Search results for 'Philosophy, Tibetan' (try it on Scholar)

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  1. Shōryū Katsura (ed.) (1999). Dharmakīrti's Thought and its Impact on Indian and Tibetan Philosophy: Proceedings of the Third International Dharmakīrti Conference, Hiroshima, November 4-6, 1997. [REVIEW] Verlag Der Österreichischen Akademie Der Wissenchaften.score: 66.0
  2. Matthew Kapstein (2001). Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought. Wisdom Publications.score: 42.0
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  3. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.score: 42.0
     
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  4. Jonathan Stoltz (2008). Concepts, Intention, and Identity in Tibetan Philosophy of Language. Journal of the International Association of Buddhist Studies 29 (2):383-400.score: 39.0
    This article examines one highly localized set of developments to the Buddhist doctrine of word meaning that was made by twelfth and thirteenth century Tibetan Buddhist epistemologists primarily schooled at gSaṅ phu Monastery in central Tibet. I will show how these thinkers developed the notion of a concept (don spyi) in order to explain how it is that words are capable of applying to real objects, and how concepts can be used to capture elements of word meaning extending beyond (...)
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  5. Thupten Jinpa (2002). Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way. Routledgecurzon.score: 39.0
    The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's de-constructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's (...)
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  6. Pascale Hugon (forthcoming). Tibetan Epistemology and Philosophy of Language. Stanford Encyclopedia of Philosophy.score: 39.0
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  7. Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.score: 39.0
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan (...)
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  8. H. J. (1999). Georges B. J. Dreyfus Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations. (Albany: State University of New York Press, 1997). Pp. 462+Notes, Tibetan-Sanskrit-English Glossary, Bibliography, and Indexes. [REVIEW] Religious Studies 35 (1):113-116.score: 36.0
  9. J. H. F. (1999). Georges B. J. Dreyfus Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations. (Albany: State University of New York Press, 1997). Pp. 462+Notes, Tibetan-Sanskrit-English Glossary, Bibliography, and Indexes. [REVIEW] Religious Studies 35 (1):113-116.score: 36.0
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  10. Elizabeth Napper (1989). Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of Mādhyamika Philosophy Emphasizing the Compatibility of Emptiness and Conventional Phenomena. Wisdom Publications.score: 36.0
  11. Guy Newland (1992). The Two Truths in the Mādhyamika Philosophy of the Ge-Luk-Ba Order of Tibetan Buddhism. Snow Lion Publications.score: 36.0
     
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  12. Yaroslav Komarovski (2009). Review of Kenneth Liberman, Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry Into Formal Reasoning. [REVIEW] Sophia 48 (4):513-515.score: 33.0
    Chapters 4–9 are the most important part of the book. Here Liberman displays his interpretive skills to the fullest. He explores various aspects of directly observed, live debate processes, drawing on the work of Schutz, Husserl, Durkheim (to mention just a few), as well as Buddhist thinkers Nagarjuna, Sakya Pandita, Tsongkhapa, and others. Liberman exhaustively explains the organization and mechanics of debates, the public nature of reasoning, negative dialectics employed by debaters, strategies and techniques such as absurd consequences, hand-claps, ridicule, (...)
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  13. Geoffrey Samuel (2012). Introducing Tibetan Buddhism. Routledge.score: 33.0
     
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  14. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.score: 33.0
     
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  15. Yaroslav Komarovski (2012). Buddhist Contributions to the Question of (Un)Mediated Mystical Experience. Sophia 51 (1):87-115.score: 30.0
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  16. Stéphane Arguillère (2007). Profusion de la Vaste Sphère: Klong-Chen Rab-'Byams, Tibet, 1308-1364: Sa Vie, Son Œuvre, Sa Doctrine. Peeters.score: 30.0
    L'oeuvre de Klong chen rab 'byams (alias Klong chen pa) a laisse une profonde empreinte dans la culture tibetaine, non seulement en raison de ses qualites proprement philosophiques, mais encore gryce ... sa dimension spirituelle et du fait ...
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  17. Dev Agarwal (ed.) (2012). Unheard Voices and Notes to Myself .. Public Service Broadcasting Trust.score: 30.0
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  18. Yaroslav Komarovski (2006). Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence. [REVIEW] Journal of Indian Philosophy 34 (6):521-570.score: 27.0
    The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag).
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  19. Yaroslav Komarovski (2010). Shakya Chokden's Interpretation of the Ratnagotravibhāga: “Contemplative” or “Dialectical”? [REVIEW] Journal of Indian Philosophy 38 (4):441-452.score: 27.0
    This reconciliation of the dialectical and contemplative approaches to the buddha-essence is related to and closely resembles Shakchok’s reconciliation of the two approaches to ultimate reality advocated respectively by Niḥsvabhāvavāda (ngo bo nyid med par smra ba, “Proponents of Entitylessness”) system of Madhyamaka and Alīkākāravāda (rnam rdzun pa, “False Aspectarians”) system of Yogācāra. These approaches in turn are connected respectively to the explicit teachings (dngos bstan) of the second dharmacakra (chos ’khor, “Wheel of Dharma”) and the definitive teachings (nges don, (...)
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  20. Krishna Del Toso (2011). Il Madhyamakārthasaṃgraha di Bhāviveka: Introduzione, Edizione Del Testo Tibetano E Traduzione Annotata. Esercizi Filosofici 6 (2):369-387.score: 27.0
    Edition of the Tibetan text of the Madhyamakārthasaṃgraha attributed to Bhāviveka (based on the Co-ne, sDe-dge, dGa’-ldan and sNar-thaṅ versions), along with an Italian translation and an introductory philosophical study.
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  21. Kenneth Liberman (2008). Sophistry In and As Its Course. Argumentation 22 (1):59-70.score: 27.0
    Although sophistry has been characterized as separable from real philosophy, formal analysis does not work without it and one cannot always identify just where philosophy leaves off and sophistry begins. Whether sophistry offers anything to thinking reason has to do with what parties in dialogue do with sophistries. Sophistries can close down or open up philosophical perspectives, depending on the local work that sophistic strategies accomplish. Such local work of philosophers is rarely available to analyses of docile texts, but they (...)
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  22. Jan Westerhoff, Jay Garfield, Tom Tillemans, Graham Priest, Georges Dreyfus, Sonam Thakchoe, Guy Newland, Mark Siderits, Brownwyn Finnigan & Koji Tanaka (2011). Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press.score: 27.0
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
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  23. James B. Apple (2013). An Early Tibetan Commentary on Atiśa's Satyadvayāvatāra. [REVIEW] Journal of Indian Philosophy 41 (3):263-329.score: 24.0
    Dīpaṃkaraśrījñāna (982–1054 c.e.), more commonly known under his honorific title of Atiśa, is a renowned figure in Tibetan Buddhist cultural memory. He is famous for coming to Tibet and revitalizing Buddhism there during the early eleventh century. Of the many works that Atiśa composed, translated, and brought to Tibet one of the most well-known was his “Entry to the Two Realities” (Satyadvayāvatāra). Recent scholarship has provided translations and Tibetan editions of this work, including Lindtner’s English translation (1981) and (...)
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  24. Bsam-Gtan-Chos-ʼphel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʼyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʼi Theg Pa Rim Pa Dguʼi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches Mthoʼi Gtsug Lag Slob Gñer Khaṅ.score: 24.0
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  25. Bsam-Gtan-Chos-ʾ & Phel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʾyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʾi Theg Pa Rim Pa Dguʾi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches MthoʾI Gtsug Lag Slob Gñer Khaṅ.score: 24.0
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  26. Bsam-Gtan (2009). Rdo-Rje-ʼchaṅ Chen Po Mi Yi Rnam Par Rol Ba Rje Btsun Bsam-Gtan-Rgya-Mtsho-Dpal-Bzaṅ-Po Mchog Gi Gsuṅ ʼbum. [REVIEW] Si-Khron Dpe Skrun Tshogs Pa; Si-Khron Mi Rigs Dpe Skrun Khaṅ.score: 24.0
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  27. Don-Grub-Rgyal (2005). "Brgal Lan Ñi ʼod Zegs Ma" la Phul Baʼi Rtsod Lan Nam Mkhaʼi Kloṅ Chen. Zaṅ-Kaṅ-Then-Mā Dpe Skrun Kuṅ Zi.score: 24.0
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  28. Dmitry Ermakov (2008). Bø and Bön: Ancient Shamanic Traditions of Siberia and Tibet in Their Relation to the Teachings of a Central Asian Buddha. Vajra Publications.score: 24.0
     
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  29. Me-lce (2005). Khu Sim Khad Kyis Dkrog. Kan-SuʼU Mi Rigs Dpe Skrun Khaṅ.score: 24.0
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  30. J. E. Malpas & Robert C. Solomon (eds.) (1998). Death and Philosophy. Routledge.score: 21.0
    Death and Philosophy presents a wide ranging and fascinating variety of different philosophical, aesthetic and literary perspectives on death. Death raises key questions such as whether life has meaning of life in the face of death, what the meaning of "life after death" might be and whether death is part of a narrative that can be retold in different ways, and considers the various types of death, such as brain death, that challenge mind-body dualism. The essays also include explorations of (...)
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  31. Jan Christoph Westerhoff, Nāgārjuna. Stanford Encyclopedia of Philosophy.score: 21.0
    There is unanimous agreement that Nāgārjuna (ca 150–250 AD) is the most important Buddhist philosopher after the historical Buddha himself and one of the most original and influential thinkers in the history of Indian philosophy. His philosophy of the “middle way” (madhyamaka) based around the central notion of “emptiness” (śūnyatā) influenced the Indian philosophical debate for a thousand years after his death; with the spread of Buddhism to Tibet, China, Japan and other Asian countries the writings of Nāgārjuna became an (...)
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  32. Paul Williams (1998). Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara. Curzon Press.score: 21.0
    This volume brings together Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the Bodhicaryavatara. In addition, there is a much longer version of the paper 'Identifying the Object of Negation', and nearly half the book consists of a wholly new essay, 'The Absence of Self and the Removal of Pain', subtitled 'How Santideva Destroyed the Bodhisattva Path'. This book will be of interest to those concerned with (...)
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  33. Alan Fox, Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. [REVIEW]score: 21.0
    This book is the outgrowth of a panel of papers on the theme of "memory," presented at the 1987 Annual Meeting of the Buddhism Section of the American Academy of Religion. Four of the contributors to this volume, including Western phenomenologist Edward Casey from SUNY Stony Brook, participated in that panel, though the papers were obviously further developed since that inceptional presentation. The book focusses on the crucial but heretofore almost entirely overlooked topic of memory and remembrance as it appears (...)
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  34. Douglas Duckworth (forthcoming). How Nonsectarian is 'Nonsectarian'?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism. Sophia:1-10.score: 21.0
    This paper queries the logic of the structure of hierarchical philosophical systems. Following the Indian tradition of siddhānta, Tibetan Buddhist traditions articulate a hierarchy of philosophical views. The ‘Middle Way’ philosophy or Madhyamaka—the view that holds that the ultimate truth is emptiness—is, in general, held to be the highest view in the systematic depictions of philosophies in Tibet, and is contrasted with realist schools of thought, Buddhist and non-Buddhist. But why should an antirealist or nominalist position be said to (...)
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  35. The Cowherds (2011). Moonshadows: Conventional Truth in Buddhist Philosophy. OUP USA.score: 21.0
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd C CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
     
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  36. Ringu Tulku (2006). The Ri-Me Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Distributed in the United States by Random House.score: 21.0
    This compelling study of the Ri-me movement and of the major Buddhist lineages of Tibet is comprehensive and accessible. It includes an introduction to the history and philosophy of the Ri-me movement; a biography of the movement's leader, the meditation master and philosopher known as Jamgon Kongtrul the Great; helpful summaries of the eight lineages' practice-and-study systems, which point out the different emphases of the schools; an explanation of the most hotly disputed concepts; and an overview of the old and (...)
     
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  37. Jan Westerhoff (2009). Nāgārjuna's Madhyamaka: A Philosophical Introduction. Oxford University Press.score: 18.0
    The Indian philosopher Acarya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha." This book presents a survey of the whole of Nagarjuna's philosophy based on his key philosophical writings. His primary contribution to Buddhist thought lies in the further development of the concept of sunyata (...)
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  38. Jan Westerhoff (2010). Twelve Examples of Illusion. Oxford University Press.score: 18.0
    Tibetan Buddhist writings frequently state that many of the things we perceive in the world are in fact illusory, as illusory as echoes or mirages. In Twelve Examples of Illusion , Jan Westerhoff offers an engaging look at a dozen illusions--including magic tricks, dreams, rainbows, and reflections in a mirror--showing how these phenomena can give us insight into reality. For instance, he offers a fascinating discussion of optical illusions, such as the wheel of fire (the "wheel" seen when a (...)
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  39. Stephen Palmquist & Adriano Palomo, Kant, Buddhism, and the Moral Metaphysics of Medicine.score: 18.0
    "This paper examines Kant's moral theory and compares it with certain key aspects of oriental (especially Buddhist) moral philosophy. In both cases, we focus on the suggestion that there may be a connection between a person's physical health and moral state. Special attention is paid to the nature of pain, illness, and personal happiness and to their mutual interrelationships. A frequently ignored feature of Kant's approach to morality is his preoccupation with health, and his attempt to interpret it in terms (...)
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  40. David Seyfort Ruegg (1967). The Study of Indian and Tibetan Thought. Leiden, E. J. Brill.score: 18.0
    From the earliest period Tibetan scholars attached great importance to the study of these Indian sciences and arts to which they devoted — and still devote — much attention. In fact, even long after the virtual disappearance of Buddhism in ...
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  41. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Wisdom Publicatiaons.score: 18.0
    Indian schools -- Introduction to Tibetan Buddhism -- The Nyingma tradition -- The Kadam tradition -- The Kagyü tradition -- The Shijé tradition -- The Sakya tradition -- The Jonang and minor traditions -- The Geluk tradition 1: Tsongkhapa -- The Geluk tradition 2: Tsongkhapa's successors -- The Geluk tradition 3: the distinctiveness of Geluk -- The Bon tradition -- Chinese traditions 1: non-Buddhist -- Chinese traditions 2: Buddhist -- Central Asian traditions.
     
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  42. Grant Hardy (2011). Great Minds of the Eastern Intellectual Tradition. Great Courses.score: 18.0
    Disc 1. Life's great questions: Asian perspectives ; The Vedas and Upanishads: the beginning -- Disc 2. Mahavira and Jainism: extreme nonviolence ; The Buddha: the middle way -- Disc 3. The Bhagavad Gita: the way of action ; Confucius: in praise of sage-kings -- Disc 4. Laozi and Daoism: the way of nature ; The Hundred Schools of preimperial China -- Disc 5. Mencius and Xunzi: Confucius's successors ; Sunzi and Han Feizi: strategy and legalism -- Disc 6. Zarathustra (...)
     
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  43. Doboom Tulku & Maya Joshi (eds.) (2010). Pramāṇa: Dharmakīrti and the Indian Philosophical Debate. Manohar Publishers & Distributors.score: 18.0
    Indian philosophical thought on Pramana (valid cognition) is a rich achievement that merits attention not only for its technical brilliance and variety but also for the ways in which it reverberates with contemporary discussions in science. In a spirit of free and open enquiry, Tibet House collaborated with the Drepung Monastic University at Mundgod, Karnataka to organize a monastic debate that was both traditional and contemporary. This debate was special in that it grew upon the pre-Buddhist traditions of thought on (...)
     
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  44. Zhihua Yao (2009). Empty Subject Terms in Buddhist Logic: Dignāga and His Chinese Commentators. Journal of Indian Philosophy 37 (4):383-398.score: 15.0
    The problem of empty terms is one of the focal issues in analytic philosophy. Russell’s theory of descriptions, a proposal attempting to solve this problem, attracted much attention and is considered a hallmark of the analytic tradition. Scholars of Indian and Buddhist philosophy, e.g., McDermott, Matilal, Shaw and Perszyk, have studied discussions of empty terms in Indian and Buddhist philosophy. But most of these studies rely heavily on the Nyāya or Navya-Nyāya sources, in which Buddhists are portrayed as opponents to (...)
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  45. Pascale Hugon (2009). Breaking the Circle. Dharmakīrti's Response to the Charge of Circularity Against the Apoha Theory and its Tibetan Adaptation. Journal of Indian Philosophy 37 (6):533-557.score: 15.0
    This paper examines the Buddhist’s answer to one of the most famous (and more intuitive) objections against the semantic theory of “exclusion” ( apoha ), namely, the charge of circularity. If the understanding of X is not reached positively, but X is understood via the exclusion of non-X, the Buddhist nominalist is facing a problem of circularity, for the understanding of X would depend on that of non-X, which, in turn, depends on that of X. I distinguish in this paper (...)
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  46. Roger R. Jackson (1992). The Tibetan Tshogs Zhing (Field of Assembly): General Notes on its Function, Structure and Contents. Asian Philosophy 2 (2):157 – 172.score: 15.0
    Abstract The tshogs zhing, or field of assembly, is an important subject in Tibetan religious art. Typically, it focuses on one's own guru, seated at the crest of a great tree, with the gurus preceding him ranged in the sky above him and the deities of one's tradition ranged on the tree below him. The tshogs zhing is an object of visualisation in Tibetan guru yoga practices, and serves as both a ?map? of the Tibetan sacred cosmos (...)
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  47. Jonathan Stoltz (2006). Sakya Pandita and the Status of Concepts. Philosophy East and West 56 (4):567-582.score: 15.0
    : The thirteenth-century Tibetan thinker Sakya Pandita was a diehard supporter of nominalism with respect to abstract entities. Here, two arguments given by Sakya Pandita against the robust existence of concepts (don spyi) are analyzed and elucidated. The first argument is rooted in the Buddhist idea that conceptual thought is unsound, whereas the second argument arises from considerations of intersubjectivity and verification. By presenting these arguments we gain both a fuller picture of the central role played by concepts within (...)
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  48. Richard Nance (2007). On What Do We Rely When We Rely on Reasoning? Journal of Indian Philosophy 35 (2):149-167.score: 15.0
    In Buddhist texts authored in Indian and Tibetan traditions of scholasticism, one is regularly directed to check one’s understanding against “scripture and reasoning.” To date, however, comparatively little attention has been given to the usage of the latter term of this pair (Skt. yukti , Tib. rigs pa) in Indian Buddhist texts. Building on the work of Scherrer-Schaub, Kapstein and others, this paper discusses divergent glosses of the term yukti as found in Indian Buddhist texts. By highlighting continuities and (...)
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  49. Constance Kassor (2013). Is Gorampa's "Freedom From Conceptual Proliferations" Dialetheist? Philosophy East and West 63 (3):399-410.score: 15.0
    This essay presents a critique of dialetheist readings of Madhyamaka based on the philosophy of the fifteenth-century Tibetan scholar, Gorampa Sonam Senge (Go rams pa bSod nams Seng ge) (1429-1489). In brief, dialetheism is the acceptance that in a logical system there can be at least some cases in which a statement and its negation are true; that is, it involves the acceptance of true contradictions. Jay Garfield and Graham Priest's "Nāgārjuna and the Limits of Thought" attempts to reconcile (...)
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  50. Eva Neu, Michael Ch Michailov & Guntram Schulz (2008). On Theological Anthropology and Philosophical Theology. Proceedings of the Xxii World Congress of Philosophy 45:229-237.score: 15.0
    INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), bio- (Lüke), psycho-, logico-, (...)
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