Search results for 'Raymond Garfield Gettell' (try it on Scholar)

1000+ found
Sort by:
  1. Raymond Garfield Gettell (1949). Political Science. Boston, Ginn.score: 870.0
     
    My bibliography  
     
    Export citation  
  2. Jay Garfield (1995). The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press.score: 60.0
    For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  3. Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.score: 60.0
    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.
    Direct download  
     
    My bibliography  
     
    Export citation  
  4. Jay L. Garfield (2008). Turning a Madhyamaka Trick: Reply to Huntington. [REVIEW] Journal of Indian Philosophy 36 (4):507-527.score: 60.0
    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 (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  5. Jay L. Garfield, Hey, Buddha! Don't Think! Just Act! Reply to Finnigan.score: 60.0
    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 (...)
    No categories
     
    My bibliography  
     
    Export citation  
  6. Jay Garfield, Let's Pretend: How Pretence Scaffolds the Acquisition of Theory of Mind.score: 60.0
    De Villiers and de Villiers (2000) propose that the acquisition of the syntactic device of sentential complementation is a necessary condition for the acquisition of theory of mind (ToM). It might be argued that ToM mastery is simply a consequence of grammatical development. On the other hand, there is also good evidence (Garfield, Peterson & Perry 2001) that social learning is involved in ToM acquisition. We investigate the connection between linguistic and social-cognitive development, arguing that pretence is crucially involved (...)
     
    My bibliography  
     
    Export citation  
  7. Jay L. Garfield (2011). Hey, Buddha! Don't Think! Just Act!—A Response to Bronwyn Finnigan. Philosophy East and West 61 (1):174-183.score: 60.0
    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 (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  8. 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.score: 60.0
    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 (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  9. Jay Garfield & Arindam Chakrabarti (2013). Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy. Philosophy East and West 63 (4):458-464.score: 60.0
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and nobody else dared to think (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  10. Nalini Bhushan & Jay L. Garfield (eds.) (2011). Indian Philosophy in English: From Renaissance to Independence. OUP USA.score: 60.0
    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 (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  11. Mark Colyvan, Jay L. Garfield & Graham Priest (2005). Problems with the Argument From Fine Tuning. Synthese 145 (3):325 - 338.score: 30.0
    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 (...)
    Direct download (10 more)  
     
    My bibliography  
     
    Export citation  
  12. Jay L. Garfield & Graham Priest (2003). Nagarjuna and the Limits of Thought. Philosophy East and West 53 (1):1-21.score: 30.0
    : 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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  13. 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.score: 30.0
    ‘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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  14. Diane Christine Raymond (1999). &Quot;fatal Practices&Quot;: A Feminist Analysis of Physician-Assisted Suicide and Euthanasia. Hypatia 14 (2):1-25.score: 30.0
    : In this essay, I examine the arguments against physician-assisted suicide (PAS) Susan Wolf offers in her essay, "Gender, Feminism, and Death: Physician-Assisted Suicide and Euthanasia." I argue that Wolf's analysis of PAS, while timely and instructive in many ways, does not require that feminists reject policy approaches that might permit PAS. The essay concludes with reflections on the relationship between feminism and questions of agency, especially women's agency.
    Direct download (10 more)  
     
    My bibliography  
     
    Export citation  
  15. Jay L. Garfield (1997). Vasubandhu's Treatise on the Three Natures Translated From the Tibetan Edition with a Commentary. Asian Philosophy 7 (2):133 – 154.score: 30.0
    Trisvabh vanirdeśa (Treatise on the Three Natures) is Vasubandhu's most mature and explicit exposition of the Yogc c ra doctrine of the three natures and their relation to the Buddhist idealism Vasubandhu articulates. Nonetheless there are no extent commentaries on this important short test. The present work provides an introduction to the text, its context and principal philosophical theses; a new translation of the text itself; and a close, verse-by-verse commentary on the text explaining the structure of Yogacara/Cittamatra idealism and (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  16. Jay L. Garfield (1994). Dependent Arising and the Emptiness of Emptiness: Why Did Nāgārjuna Start with Causation? Philosophy East and West 44 (2):219-250.score: 30.0
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  17. Jay Garfield, What is It Like to Be a Bodhisattva? Moral Phenomenology in Íåntideva's Bodhicaryåvatåra.score: 30.0
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  18. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 30.0
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
    Direct download  
     
    My bibliography  
     
    Export citation  
  19. Jay Garfield, Buddhist Ethics.score: 30.0
    There are two temptations to be resisted when approaching Buddhist moral theory. The first is to assimilate Buddhist ethics to some system of Western ethics, usually either some form of Utilitarianism or some form of virtue ethics. The second is to portray Buddhist ethical thought as constituting some grand system resembling those that populate Western metaethics. The first temptation, of course, can be avoided simply by avoiding the second. In Buddhist philosophical and religious literature we find many texts that address (...)
     
    My bibliography  
     
    Export citation  
  20. Jay L. Garfield (2001). Nagarjuna's Theory of Causality: Implications Sacred and Profane. Philosophy East and West 51 (4):507-524.score: 30.0
    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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  21. Jay L. Garfield (1989). The Myth of Jones and the Mirror of Nature: Reflections on Introspection. Philosophy and Phenomenological Research 50 (September):1-26.score: 30.0
  22. Jay L. Garfield (1990). Epoche and Śūnyatā: Skepticism East and West. Philosophy East and West 40 (3):285-307.score: 30.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  23. Jay Garfield (2010). Taking Conventional Truth Seriously: Authority Regarding Deceptive Reality. Philosophy East and West 60 (3):341 - 354.score: 30.0
    Mädhyamika philosophers in India and Tibet distinguish between two truths: the conventional and the ultimate. It is difficult, however, to say in what sense conventional truth is indeed a truth, as opposed to falsehood. Indeed, many passages in prominent texts suggest that it is entirely false. It is explained here in the sense in which, for Candrakïrti and Tsong khapa, conventional truth is truth.
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  24. 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.score: 30.0
  25. Richard D. R. Lane & David A. S. Garfield (2005). Becoming Aware of Feelings: Integration of Cognitive-Developmental, Neuroscientific, and Psychoanalytic Perspectives. Neuro-Psychoanalysis 7 (1):5-30.score: 30.0
  26. Jay Garfield, Reductionism and Fictionalism Comments on Siderits' Personal Identity and Buddhist Philosophy.score: 30.0
    As a critic, I am in the unenviable position of agreeing with nearly all of what Mark does in this lucid, erudite and creative book. My comments will hence not be aimed at showing what he got wrong, as much as an attempt from a Madhyamaka point of view to suggest another way of seeing things, in particular another way of seeing how one might think of how Madhyamaka philosophers, such as Någårjuna and Candrak¥rti, see conventional truth, our engagement with (...)
     
    My bibliography  
     
    Export citation  
  27. 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.score: 30.0
    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 (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  28. Jay L. Garfield (1988). Belief in Psychology: A Study in the Ontology of Mind. MIT Press.score: 30.0
    Direct download  
     
    My bibliography  
     
    Export citation  
  29. Jay Garfield, Buddhist Studies, Buddhist Practice and the Trope of Authenticity.score: 30.0
    In conversation, in the lecture hall, in the Dharma centre and in the public teaching, Buddhists and students of Buddhism worry about authenticity. Is the doctrine defended in a particular text or is a particular textual interpretation authentic? Is a particular teacher authentic? Is a particular practice authentic? Is a phenomenon under examination in a scholarly research project authentically Buddhist? If the doctrine, teacher, practice or phenomenon is not authentically Buddhist, we worry that it is a fraud, that our scholarship, (...)
     
    My bibliography  
     
    Export citation  
  30. Jay L. Garfield (2000). The Meanings of "Meaning" and "Meaning": Dimensions of the Sciences of Mind. Philosophical Psychology 13 (4):421-440.score: 30.0
    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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  31. Dwayne Raymond (2011). Polarity and Inseparability: The Foundation of the Apodictic Portion of Aristotle's Modal Logic. History and Philosophy of Logic 31 (3):193-218.score: 30.0
    Modern logicians have sought to unlock the modal secrets of Aristotle's Syllogistic by assuming a version of essentialism and treating it as a primitive within the semantics. These attempts ultimately distort Aristotle's ontology. None of these approaches make full use of tests found throughout Aristotle's corpus and ancient Greek philosophy. I base a system on Aristotle's tests for things that can never combine (polarity) and things that can never separate (inseparability). The resulting system not only reproduces Aristotle's recorded results for (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  32. Charlotte Faurie & Michel Raymond (2003). Handedness: Neutral or Adaptive? Behavioral and Brain Sciences 26 (2):220-220.score: 30.0
    Corballis seems to have not considered two points: (1) the importance of direct selection pressures for the evolution of handedness; and (2) the evolutionary significance of the polymorphism of handedness. We provide arguments for the need to explain handedness in terms of adaptation and natural selection.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  33. Jay L. Garfield (1999). Just What is Cognitive Science Anyway? Philosophy and Phenomenological Research 49 (4):1075-1082.score: 30.0
  34. Jay L. Garfield (2001). Pain Deproblematized. Philosophical Psychology 14 (1):103-7.score: 30.0
    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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  35. Jay L. Garfield (1997). Mentalese Not Spoken Here: Computation, Cognition, and Causation. Philosophical Psychology 10 (4):413-35.score: 30.0
    Classical computational modellers of mind urge that the mind is something like a von Neumann computer operating over a system of symbols constituting a language of thought. Such an architecture, they argue, presents us with the best explanation of the compositionality, systematicity and productivity of thought. The language of thought hypothesis is supported by additional independent arguments made popular by Jerry Fodor. Paul Smolensky has developed a connectionist architecture he claims adequately explains compositionality, systematicity and productivity without positing any language (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  36. Jay Garfield (2009). Mmountains Are Just Mountains. In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press. 71--82.score: 30.0
    four ancestry, is that there are . A proposition may be true (and true only), false (and false only), both true and false, neither true nor false , ,.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  37. Jay Garfield, Can Indian Philosophy Be Written in English? A Conversation with Daya Krishna.score: 30.0
    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 (...)
     
    My bibliography  
     
    Export citation  
  38. Jay L. Garfield (1990). Foundations of Cognitive Science: The Essential Readings. New York: Paragon House.score: 30.0
  39. 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.score: 30.0
    No categories
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  40. Jay Garfield, Translation as Transmission and Transformation.score: 30.0
    This is not a general essay on the craft and institution of translation, though some of the claims and arguments I proffer here might generalize. I am concerned in particular with the activity of the translation of Asian Buddhist texts into English in the context of the current extensive transmission of Buddhism to the West, in the context of the absorption of cultural influences of the West by Asian Buddhist cultures, and in the context of the increased interaction between Buddhist (...)
     
    My bibliography  
     
    Export citation  
  41. Jay L. Garfield (2007). Educating for Virtuoso Living: Papers From the Ninth East-West Philosophers' Conference. Philosophy East and West 57 (3):285-289.score: 30.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  42. Jay L. Garfield (2002). Review: Learning From Asian Philosophy. [REVIEW] Mind 111 (441):129-136.score: 30.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  43. Allan S. Brett, James I. Raymond, Donald E. Saunders & George Khushf (1998). An Ethics Discussion Series for Hospital Administrators. HEC Forum 10 (2):177-185.score: 30.0
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  44. Janice G. Raymond (1982). Medicine as Patriarchal Religion. Journal of Medicine and Philosophy 7 (2):197-216.score: 30.0
    This article demonstrates, by use of specific theological paradigms, how medicine functions as religion. In doing so, medicine promotes anti-feminist beliefs, symbols, social memories, and churchly structures. The essay then examines the enhancement of women's health from a feminist philosophical perspective. It argues against fetishizing in health promotion to the extent that everything comes to be regarded as therapeutic. Medicine has advanced the ideology that life itself is a disease to be cured or, at best, prevented. Alternative ethics of health (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  45. Diane Raymond (1983). Philosophy and Parenting: A Critical Perspective. Journal of Social Philosophy 14 (2):31-41.score: 30.0
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  46. George Khushf, James Raymond & Charles Beaman (2008). The Institute of Medicine's Reports on Quality and Safety: Paradoxes and Tensions. [REVIEW] HEC Forum 20 (1):1-14.score: 30.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  47. Ralph R. Acampora, Jay L. Garfield, Rachael Kohn, Winifred Wing Han Lamb, Peter Wong Yih Jiun, Andrew Kelley & V. L. Krishnamoorthy (1997). Reviews & Discussions. Sophia 36 (2):136-159.score: 30.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  48. Catherine Raymond (2009). Shan Buddhist Art on the Market: What, Where and Why? Contemporary Buddhism 10 (1):141-157.score: 30.0
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  49. M. Ponder, H. Statham, N. Hallowell, J. A. Moon, M. Richards & F. L. Raymond (2008). Genetic Research on Rare Familial Disorders: Consent and the Blurred Boundaries Between Clinical Service and Research. Journal of Medical Ethics 34 (9):690-694.score: 30.0
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  50. Eugene Garfield & Alfred Welljams-Dorof (1992). Of Nobel Class: A Citation Perspective on High Impact Research Authors. Theoretical Medicine and Bioethics 13 (2).score: 30.0
    The purpose of this paper was to determine if quantitative rankings of highly cited research authors confirm Nobel prize awards. Six studies covering different time periods and author sample sizes were reviewed. The number of Nobel laureates at the time each study was published was tabulated, as was the number of high impact authors who later became laureates. The Nobelists and laureates-to-be were also compared with non-Nobelists to see if they differed in terms of impact and productivity. The results indicate (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
1 — 50 / 1000