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

1000+ found
Order:
  1.  74
    Thupten Jinpa (2002). Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way. Routledgecurzon.
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography   4 citations  
  2. 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.
  3.  2
    Nicolas Bommarito, Tibetan Philosophy. Internet Encyclopedia of Philosophy.
    A brief introduction to some of the major issues in Tibetan philosophy.
    Direct download  
     
    Export citation  
     
    My bibliography  
  4. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.
     
    Export citation  
     
    My bibliography  
  5. Georges B. J. Dreyfus (1997). Recognizing Reality Dharmakirti's Philosophy and its Tibetan Interpretations. Monograph Collection (Matt - Pseudo).
     
    Export citation  
     
    My bibliography   33 citations  
  6. Jonathan Stoltz (2006). Concepts, Intension, and Identity in Tibetan Philosophy of Language. Journal of the International Association of Buddhist Studies 29 (2):383-400.
    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 (...)
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  7.  50
    Pascale Hugon (forthcoming). Tibetan Epistemology and Philosophy of Language. Stanford Encyclopedia of Philosophy.
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  8.  11
    Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.
    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 (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  9. Elizabeth Napper (1989). Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of Mādhyamika Philosophy Emphasizing the Compatibility of Emptiness and Conventional Phenomena. Wisdom Publications.
  10.  1
    Kenneth Liberman (forthcoming). The Status of Analytic Thinking in Tibetan Middle Way Philosophy in Advance. International Philosophical Quarterly.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11.  13
    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.
    Direct download  
     
    Export citation  
     
    My bibliography  
  12. 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.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  13. Kenneth Liberman (2016). The Status of Analytic Thinking in Tibetan Middle Way Philosophy. International Philosophical Quarterly 56 (2):137-153.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  14. Guy Newland (1992). The Two Truths in the Mādhyamika Philosophy of the Ge-Luk-Ba Order of Tibetan Buddhism. Snow Lion Publications.
     
    Export citation  
     
    My bibliography  
  15.  27
    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.
    Direct download  
     
    Export citation  
     
    My bibliography   14 citations  
  16. Kenneth Liberman & Harold Garfinkel (2007). Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry Into Formal Reasoning. Rowman & Littlefield Publishers.
     
    Export citation  
     
    My bibliography   8 citations  
  17. Matthew Kapstein (2003). Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought. Monograph Collection (Matt - Pseudo).
     
    Export citation  
     
    My bibliography   1 citation  
  18.  22
    Jonathan Stoltz (2014). The Ethics (and Economics) of Tibetan Polyandry. Journal of Buddhist Ethics 21:601-622.
    Fraternal polyandry—one woman simultaneously being married to two or more brothers—has been a prominent practice within Tibetan agricultural societies for many generations. While the topic of Tibetan polyandry has been widely discussed in the field of anthropology, there are, to my knowledge, no contributions by philosophers on this topic. For this reason alone, my brief analysis of the ethics of Tibetan polyandry will serve to enhance scholars’ understanding of this practice. In this article I examine the factors (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  19.  27
    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.
    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, (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  20. Geoffrey Samuel (2012). Introducing Tibetan Buddhism. Routledge.
     
    Export citation  
     
    My bibliography  
  21. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.
     
    Export citation  
     
    My bibliography  
  22.  5
    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.
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  23.  23
    Paul Williams (1998). Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara. Curzon Press.
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography   3 citations  
  24.  17
    James B. Apple (2013). An Early Tibetan Commentary on Atiśa's Satyadvayāvatāra. [REVIEW] Journal of Indian Philosophy 41 (3):263-329.
    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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  25.  31
    Yaroslav Komarovski (2012). Buddhist Contributions to the Question of (Un)Mediated Mystical Experience. Sophia 51 (1):87-115.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  26.  4
    E. Solomonova (2015). Primacy of Consciousness and Enactive Imagination. Review of Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation and Philosophy by Evan Thompson. Constructivist Foundations 10 (2):267-270.
    Upshot: This interdisciplinary work draws on phenomenology, Indian philosophy, Tibetan Buddhism, cognitive neurosciences and a variety of personal and literary examples of conscious phenomena. Thompson proposes a view of consciousness and self as dynamic embodied processes, co-dependent with the world. According to this view, dreaming is a process of spontaneous imagination and not a delusional hallucination. This work aims at laying the ground for systematic neurophenomenological investigation of first-person experience.
    Direct download  
     
    Export citation  
     
    My bibliography  
  27.  3
    Guy Newland (2001). “Will This Potato Grow?”: Ultimate Analysis and Conventional Existence in the Madhyamika Philosophy of Tsong Kha Pa Lo Sang Drak Pa’s Lam Rim Chen Mo. The Proceedings of the Twentieth World Congress of Philosophy 12:61-72.
    In this paper, I discuss the problem of how empty persons can make distinctions between right and wrong within the two-truths doctrine of the Buddhist tradition. To do so, I rely on the teachings of the fifteenth- century founder of Tibetan Buddhism, Tsong kha pa Lo sang drak pa. I summarize Tsong kha pa’s exposition of the Buddhist tradition on this question, and then show how he held that profound emptiness, the ultimate truth found under scrupulous analysis of how (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  28.  12
    William Edelglass (2007). Foundations of DharmakīRti's Philosophy (Review). Journal of the History of Philosophy 45 (1):154-155.
    William Edelglass - Foundations of Dharmakirti's Philosophy - Journal of the History of Philosophy 45:1 Journal of the History of Philosophy 45.1 154-155 Muse Search Journals This Journal Contents Reviewed by William Edelglass Colby College John D. Dunne. Foundations of Dharmakirti's Philosophy. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2004. Pp. xix + 467. Paper, $39.95. The diverse traditions of Buddhist thought in South Asia shared a belief that the Buddha's enlightenment was constituted by insight into the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  29. Dev Agarwal (ed.) (2012). Unheard Voices and Notes to Myself .. Public Service Broadcasting Trust.
     
    Export citation  
     
    My bibliography  
  30.  6
    Stéphane Arguillère (2007). Profusion de la Vaste Sphère: Klong-Chen Rab-'Byams, Tibet, 1308-1364: Sa Vie, Son Œuvre, Sa Doctrine. Peeters.
    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 ...
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  31. Hajime Nakamura (1988). Chibettojin Kankokujin No Shii Håohåo.
    No categories
    Translate
     
     
    Export citation  
     
    My bibliography  
  32.  5
    Pascale Hugon (2015). Text Re-Use in Early Tibetan Epistemological Treatises. Journal of Indian Philosophy 43 (4-5):453-491.
    This paper examines the modalities and mechanism of text-use pertaining to Indian and Tibetan material in a selection of Tibetan Buddhist epistemological treatises written between the eleventh and the thirteenth century. It pays special attention to a remarkable feature of this corpus: the phenomenon of “repeat,” that is, the unacknowledged integration of earlier material by an author within his own composition. This feature reveals an intellectual continuity in the tradition, and is found even for authors who claim a (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  33. J. E. Malpas & Robert C. Solomon (eds.) (1998). Death and Philosophy. Routledge.
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography   3 citations  
  34.  16
    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.
    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).
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  35.  16
    Krishna Del Toso (2011). Il Madhyamakārthasaṃgraha di Bhāviveka: Introduzione, Edizione Del Testo Tibetano E Traduzione Annotata. Esercizi Filosofici 6 (2):369-387.
    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.
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  36.  7
    Kenneth Liberman (2008). Sophistry In and As Its Course. Argumentation 22 (1):59-70.
    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 (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  37.  19
    Yaroslav Komarovski (2010). Shakya Chokden's Interpretation of the Ratnagotravibhāga: “Contemplative” or “Dialectical”? [REVIEW] Journal of Indian Philosophy 38 (4):441-452.
    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, (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  38.  5
    Douglas Duckworth (2014). How Nonsectarian is ‘Nonsectarian’?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism. Sophia 53 (3):339-348.
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39.  5
    Elias Capriles (2008). Heidegger's Misreception of Buddhist Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:31-37.
    Heidegger attempted a “hermeneutics of human experience” that, by switching from the ontic to the ontological dimension, yet maintaining a phenomenological εποχη would bring to light the true meaning of being and, by the same stroke, ascertain the structures of being in human experience. It is now well known that Heidegger drew from Buddhism. However, in human experience being and its structures appear to be ultimately true, and since Heidegger at nopoint went beyond samsara, he failed to realize the phenomenon (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  40.  15
    Alan Fox, Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. [REVIEW]
    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 (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  41. Thomas Doctor (2013). Reason and Experience in Tibetan Buddhism: Mabja Jangchub Tsöndrü and the Traditions of the Middle Way. Routledge.
    Based on newly discovered texts, this book explores the barely known but tremendously influential thought of the Tibetan Buddhist teacher, Mabja Jangchub Tsöndrü.This Tibetan Buddhist master exercised significant influence on the interpretation of Madhyamaka thinking in Tibet during the formative phase of Tibetan Buddhism and plays a key role in the religious thought of his day and beyond. The book studies the framework of Mabja’s philosophical project, holding it up against the works of both his own Madhyamaka (...)
    No categories
     
    Export citation  
     
    My bibliography  
  42. Michael McGhee (1992). Philosophy, Religion, and the Spiritual Life. Monograph Collection (Matt - Pseudo).
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
    No categories
     
    Export citation  
     
    My bibliography  
  43. Michael McGhee (1992). Philosophy, Religion and the Spiritual Life. Cambridge University Press.
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
    No categories
     
    Export citation  
     
    My bibliography  
  44. Michael McGhee (2012). Philosophy, Religion and the Spiritual Life. Cambridge University Press.
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
    No categories
     
    Export citation  
     
    My bibliography  
  45. 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.
    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 (...)
     
    Export citation  
     
    My bibliography  
  46.  5
    Jonathan C. Gold (2015). Review of Bötrül, Distinguishing the Views & Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic, Douglas Samuel Duckworth, Translator. [REVIEW] Journal of Buddhist Philosophy 1:238-240.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  47.  33
    Leonard W. J. Van der Kuijp (2003). A Treatise on Buddhist Epistemology and Logic Attributed to Klong Chen Rab 'Byams Pa (1308–1364) and its Place in Indo-Tibetan Intellectual History. [REVIEW] Journal of Indian Philosophy 31 (4):381-437.
  48.  33
    D. Seyfort Ruegg (2004). The Indian and the Indic in Tibetan Cultural History, and Tson Kha Pa's Achievement as a Scholar and Thinker: An Essay on the Concepts of Buddhism in Tibet and Tibetan Buddhism. [REVIEW] Journal of Indian Philosophy 32 (4):321-343.
  49.  15
    James Apple (2003). Twenty Varieties of the Samgha: A Typology of Noble Beings (ĀRya) in Indo-Tibetan Scholasticism (Part I). [REVIEW] Journal of Indian Philosophy 31 (5/6):503-592.
  50.  27
    Tom J. F. Tillemans & Donald S. Lopez (1998). What Can One Reasonably Say About Nonexistence? A Tibetan Work on the Problem of Āśrayāsiddha. Journal of Indian Philosophy 26 (2):99-129.
1 — 50 / 1000