Search results for 'Sunyata' (try it on Scholar)

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  1. Remanent In Sunyata (1990). Lobsang Dargyay. Journal of Indian Philosophy 18:81-91.score: 30.0
     
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  2. Shōhei Ichimura (2001). Buddhist Critical Spirituality: Prajñā and Śūnyatā. Motilal Banarsidass Publishers.score: 21.0
     
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  3. Mathew Varghese (2008). Discerning the Concept of Śūnyatā as a Procedure for “Remaking of Man”. Proceedings of the Xxii World Congress of Philosophy 6:267-273.score: 18.0
    The proposed paper wishes to reflect on the conception of non-self and Shunyta and how these ideas are discerned in the process of remaking of Man as it is understood in the classical Indian philosophy. The concept of non-self is very carefully elaborated in such a way that it could define the unique relationship that thehuman being have with the world of existence where remaking of man is an absolute necessity to transact with the uncertain and indescribable phenomenal world. The (...)
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  4. Alessandro Tomasi (2008). Technology From the Standpoint of Sunyata. Asian Philosophy 18 (3):197 – 212.score: 18.0
    _Keiji Nishitani's critique of technology as a dehumanizing force is objected to by showing that it is possible to establish a relationship with technology characterized by the standpoint of sunyata. In order to support my claim, I offer an interpretation of sunyata as a lived experience in which knowing and being are unified. One method used to experience the identity of knowing and being is the method of negatio negationis. I argue that technology embodies this method, and that (...)
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  5. Jay L. Garfield (1990). Epoche and Śūnyatā: Skepticism East and West. Philosophy East and West 40 (3):285-307.score: 15.0
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  6. Tom J. F. Tillemans (1984). Two Tibetan Texts on the “Neither One nor Many” Argument for Śūnyatā. Journal of Indian Philosophy 12 (4):357-388.score: 15.0
  7. Laura E. Weed (2002). Kant's Noumenon and Sunyata. Asian Philosophy 12 (2):77 – 95.score: 15.0
    This paper compares Kant's positions on space, time, the relational character of noumena, and the relational character of the self, with the somewhat similar accounts of those things in two philosophers of the Kyoto school: Keiji Nishitani and Nishida Kitaro. I will argue that the philosophers of the Kyoto school had a more coherent and better integrated account of those ideas, that was open to Kant. I think that the comparison both clarifies Kant's position on these topics, and elucidates the (...)
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  8. Bhaswati Bhattacharyya (1979). The Concept of Existence and Nāgārjuna's Doctrine of Śūnyatā. Journal of Indian Philosophy 7 (4):335-344.score: 15.0
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  9. Guy Bugault (2000). The Immunity of Śūnyatā: Is It Possible to Understand Madhyamakakārikās, 4,8-9? [REVIEW] Journal of Indian Philosophy 28 (4):385-397.score: 15.0
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  10. Fred Dallmayr (1992). Nothingness and Śūnyatā: A Comparison of Heidegger and Nishitani. Philosophy East and West 42 (1):37-48.score: 15.0
  11. Michael G. Barnhart (1994). Śūnyatā, Textualism, and Incommensurability. Philosophy East and West 44 (4):647-658.score: 15.0
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  12. Lobsang Dargyay (1990). What is Non-Existent and What is Remanent in Sūnyatā. Journal of Indian Philosophy 18 (1):81-91.score: 15.0
    In the various texts the phrase “something does not exist there” was interpreted in the following way: “elephants, cows, etc.” (Cūlasuññata-sutta) “the imagined, or conceptualized” (Yogācāra tradition), “the five skandhas, the elements, the sensory fields as eternal and solid entities” (Abhidharmasamuccaya), “all conventional phenomena” (Dolpo-pa), “inherent reality” (rGyal-tshab-rje), “accidental pollution with regard to the tathāgatagarbha (Gung-thang). The phrase “something that remains there does exist as a real existent” was interpreted also in different ways: “monks, palace, world, etc” (Cūlasuññata-sutta), “the perfect, (...)
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  13. Richard King (1989). Śūnyatā and Ajāti: Absolutism and the Philosophies of Nāgārjuna and Gau $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{D}$}}{D} " />Apāda. [REVIEW] Journal of Indian Philosophy 17 (4).score: 15.0
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  14. Fernando Tola & Carmen Dragoneti (1981). Nāgārjuna's Conception of 'Voidness' (Śūnyatā). Journal of Indian Philosophy 9 (3):273-282.score: 15.0
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  15. Glyn Richards (1978). Śūnyatā: Objective Referent or Via Negativa? Religious Studies 14 (2):251 - 260.score: 15.0
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  16. M. P. Marathe (1980). Nagarjuna and Candrakirti on Sunyata. Indian Philosophical Quarterly 7:531-540.score: 15.0
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  17. Thomas Kochumuttom (1981). Sunyata and Tathata: Emptiness and Suchness. Journal of Dharma 6:18-33.score: 15.0
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  18. Steve Odin (forthcoming). A Critique of the" Kenōsis/Śūnyatā" Motif in Nishida and the Kyoto School. Buddhist-Christian Studies.score: 15.0
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  19. Brian Ellwood (2004). The Passage From Virtual Nihility to the Standpoint of Sunyata. Budhi: A Journal of Ideas and Culture 4 (2 & 3):41-90.score: 15.0
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  20. Charles Brewer Jones (2005). Emptiness, Kenosis, History, and Dialogue: The Christian Response to Masao Abe's Notion of "Dynamic Sunyata " in the Early Years of the Abe-Cobb Buddhist-Christian Dialogue. Buddhist-Christian Studies 24 (1):117-133.score: 15.0
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  21. Ram Chandra Pandeya (1991). Nāgārjuna's Philosophy of No-Identity: With Philosophical Translations of the Madhyamaka-Kārikā, Śūnyatā-Saptati, and Vigrahavyāvartanī. Eastern Book Linkers.score: 15.0
     
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  22. Suniti Kumar Pathak (2005). AN Appropriate English Lexiconic Equivalent of Sunyata is Not Available Because Each Word Derives its Meaning From its Context. That is Why It is so Difficult to Translate a Word From One Language to Another. Sttnya in English is" Void;" Sunyata Is. In Bettina Baumer & John R. Dupuche (eds.), Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.score: 15.0
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  23. Gustav Roth (1992). The Positive Dimension of Sunyata in Nagarjuna. In Gustav Roth & H. S. Prasad (eds.), Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth. Sri Satguru Publications. 20--87.score: 15.0
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  24. G. Vedaparayana (2000). Nagarjuna's Criticism of the Concept of Substance and its Implications for Sunyata. Indian Philosophical Quarterly 27 (4):421-438.score: 15.0
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  25. Giuseppe Ferraro (2013). Outlines of a Pedagogical Interpretation of Nāgārjuna's Two Truths Doctrine. Journal of Indian Philosophy 41 (5):563-590.score: 9.0
    This paper proposes an interpretation of Nāgārjuna’s doctrine of the two truths that considers saṃvṛti and paramārtha-satya two visions of reality on which the Buddhas, for soteriological and pedagogical reasons, build teachings of two types: respectively in agreement with (for example, the teaching of the Four Noble Truths) or in contrast to (for example, the teaching of emptiness) the category of svabhāva. The early sections of the article show to what extent the various current interpretations of the Nāgārjunian doctrine of (...)
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  26. Kenneth Masong (2013). Becoming-Religion: Re-/Thinking Religion with AN Whitehead and Keiji Nishitani. Budhi: A Journal of Ideas and Culture 17 (2):1-26.score: 9.0
    For Whitehead and Nishitani, a rethinking of religion necessitates a rethinking of the metaphysics that underlie one’s concept of religion. The dynamism of religion is unveiled only within the metaphysical grounding of an ontology that accommodates the philosophical preference of “becoming” as an ultimate category of reality. The novelty of Whitehead’s theory of religion lies in the process metaphysics that it presupposes. For him, religion, like the whole of reality, is inherently developing and evolving. What Nishitani offers is a rethinking (...)
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  27. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.score: 6.0
    Abstract. Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality (...)
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  28. Christian Thomas Kohl (2007). Buddhism and Quantum Physics. A Strange Parallelism of Two Concepts of Reality. Contemporary Buddhism 8 (1):69-82.score: 6.0
    Rudyard Kipling, the famous English author of The 'Jungle Book', born in India, wrote one day these words: 'Oh, East is East and West is West, and never the twain shall meet'. In my Essay I show that Kipling was not completely right. I try to show the common ground between Buddhist philosophy and quantum physics. There is a surprising paralelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied by quantum physics. For (...)
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  29. Malcolm David Eckel (1994). To See the Buddha: A Philosopher's Quest for the Meaning of Emptiness. Princeton University Press.score: 6.0
    Malcolm David Eckel takes us on a contemporary quest to discover the essential meaning behind the Buddha's many representations. Eckel's bold thesis proposes that the proper understanding of Buddhist philosophy must be thoroughly religious--an understanding revealed in Eckel's new translation of the philospher Bhavaviveka's major work, The Flame of Reason. Eckel shows that the dimensions of early Indian Buddhism--popular art, conventional piety, and critical philosophy--all work together to express the same religious yearning for the fullness of emptiness that Buddha conveys.
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  30. David Burton (1999). Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy. Curzon.score: 6.0
    Emptiness means that all entities are empty of, or lack, inherent existence - entities have a merely conceptual, constructed existence. Though Nagarjuna advocates the Middle Way, his philosophy of emptiness nevertheless entails nihilism, and his critiques of the Nyaya theory of knowledge are shown to be unconvincing.
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  31. Newman Robert Glass (1995). Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought. Scholars Press.score: 6.0
    Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes (...)
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  32. Boris H. J. M. Brummans (2008). Preliminary Insights Into the Constitution of a Tibetan Buddhist Monastery Through Autoethnographic Reflections on the Dual/Nondual Mind Duality. Anthropology of Consciousness 19 (2):134-154.score: 6.0
    In this autoethnographic essay, I reflect on my brief personal experiences of conducting field research on ways in which way a small group of Tibetan Buddhist monks enact a monastic total institution in Ladakh, India. More specifically, I analyze my experiences in view of the relationship between dual and nondual mind, as discussed by Henry Vyner (2002) in Anthropology of Consciousness, and use this analysis to develop preliminary insights into the ways in which a Tibetan Buddhist monastery is constituted.
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  33. Bettina Baumer & John R. Dupuche (eds.) (2005). Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.score: 6.0
     
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  34. Jayant Burde (2009). Śūnya and Nothingness in Science, Philosophy and Religion. Motilal Banarsidass Publishers.score: 6.0
    pt. 1. Elementary concepts -- pt. 2. Zero in mathematics -- pt. 3. Philosophy and religion -- pt. 4. Science.
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  35. Mădavacciyē Dhammajōti (2009). Concept of Emptiness in Pāli Literature. Godage International Publishers.score: 6.0
  36. Peter Paul Kakol (2009). Emptiness and Becoming: Integrating Mādhyamika Buddhism and Process Philosophy. D.K. Printworld.score: 6.0
     
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  37. 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: 6.0
  38. Tandra Patnaik (2005). Śūnya Puruṣa: Bauddha Vaiṣṇavism of Orissa. D.K. Printworld in Association with Department of Special Assistance in Philosophy, Utkal University.score: 6.0
     
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  39. Artur Przybysławski (2009). Buddyjska Filozofia Pustki. Wydawn. Uniwersytetu Wrocławskiego.score: 6.0
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  40. Giancarlo Vianello (2011). Colligite Fragmenta: La Questione Del Nulla. Rubbettino.score: 6.0
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  41. Douglas S. Duckworth (2010). De/Limiting Emptiness and the Boundaries of the Ineffable. Journal of Indian Philosophy 38 (1):97-105.score: 3.0
    Emptiness ( śūnyatā ) is one of the most important topics in Buddhist thought and also is one of the most perplexing. Buddhists in Tibet have developed a sophisticated tradition of philosophical discourse on emptiness and ineffability. This paper discusses the meaning(s) of emptiness within three prominent traditions in Tibet: the Geluk ( dge lugs ), Jonang ( jo nang ), and Nyingma ( rnying ma ). I give a concise presentation of each tradition’s interpretation of emptiness and show how (...)
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  42. Douglas L. Berger (2010). Acquiring Emptiness: Interpreting Nāgārjuna's Mmk 24:18. Philosophy East and West 60 (1):pp. 40-64.score: 3.0
    A pivotal focus of exegesis of Nāgārjuna's Mūlamadhyamakakārïkā (MMK) for the past half century has been the attempt to decipher the text's philosophy of language, and determine how this best aids us in characterizing Madhyamaka thought as a whole. In this vein, MMK 24:18 has been judged of particular weight insofar as it purportedly insists that the concepts pratītyasamutpāda (conditioned co-arising) and śūnyatā (emptiness), both indispensable to Buddhist praxis, are themselves only "nominal" or "conventional," that is, they are merely labels (...)
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  43. Ewing Chinn (2001). Nāgārjuna's Fundamental Doctrine of Pratītyasamutpāda. Philosophy East and West 51 (1):54-72.score: 3.0
    Nāgārjuna contends that the doctrine of Pratītyasamutpāda (dependent origination), properly understood, constitutes the philosophical basis for the rejection and avoidance of all metaphysical theories and concepts (including causation). The companion doctrine of "śūnyatā" constitutes the denial of metaphysical realism (or "essentialism") but does not imply an anti-realist, conventionalist view of reality (as Jay Garfield maintains). "Pratītyasamutpāda," the true doctrine or, literally, "the exact or real nature of the case," is really two-sided: it is (1) a "causal" principle explaining the origin (...)
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  44. Jan Westerhoff (2009). Nāgārjuna's Madhyamaka: A Philosophical Introduction. Oxford University Press.score: 3.0
    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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  45. Jan Christoph Westerhoff, Nāgārjuna. Stanford Encyclopedia of Philosophy.score: 3.0
    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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  46. Richard Hayes (forthcoming). Madhyamaka. Stanford Encyclopedia of Philosophy.score: 3.0
    The Madhyamaka school of Buddhism, the followers of which are called Mādhyamikas, was one of the two principal schools of Mahāyāna Buddhism in India, the other school being the Yogācāra. The name of the school is a reference to the claim made of Buddhism in general that it is a middle path (madhyamā pratipad) that avoids the two extremes of eternalism—the doctrine that all things exist because of an eternal essence—and annihilationism—the doctrine that things have essences while they exist but (...)
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  47. John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.score: 3.0
    In heidegger's philosophy, Getting back to the ground of metaphysics--Transcending metaphysics--Entails a transcendence of the ordinary function of human consciousness. Zen's transcendence however--Especially with regard to subject-Object duality--Is much more radical than heidegger's. Even the late heidegger, Heidegger iii, Presents his "ereignis" as a third, Appropriating ontological link, Existing beyond being and nonbeing. But in zen this would be classified as "relative" "sunyata", Not "absolute" "sunyata", Which is neither relative nor relational but paradoxical to the extent that it (...)
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  48. Derek K. Heyman (1997). Dual and Non-Dual Ontology in Satre and MahāyāNa Buddhism. Man and World 30 (4):431-443.score: 3.0
    This paper examines Sartre's dualistic ontology in the light of the non-duality asserted by Mahayana Buddhism. In the first section, I show, against the objection of Hazel E. Barnes, that Sartre and Buddhism have comparable theories of consciousness. The second section discusses Steven W. Laycock's use of Zen philosophy to solve the Sartrean metaphysical problem regarding the origin of being for-itself. This solution involves rejecting the ontological priority of being in-itself in favor of the Buddhist understanding of interdependent origination (pratitya-samutpada) (...)
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  49. David Loy (1982). Enlightenment in Buddhism and Advaita Vedanta. International Philosophical Quarterly 22 (1):65-74.score: 3.0
    Buddhism, By denying the subject, And advaita, By denying the object, Both resolve the problematic subject-Object relationship. That they are mirror-Images suggests that "nirvana" and "moksha" might amount to the same thing-Nonduality. "there is no self" equals "everything is the self." buddhism emphasizes "sunyata" because it is a phenomenological description of enlightenment. Advaita speaks of monistic "brahman" because it is a philosophical attempt to describe reality from the fictional "outside.".
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  50. Giuseppe Ferraro (2014). Grasping Snakes and Touching Elephants: A Rejoinder to Garfield and Siderits. Journal of Indian Philosophy 42 (4):451-462.score: 3.0
    Some time ago I advanced on the pages of this journal a critique of the interpretation given by Jay L. Garfield and Mark Siderits (hereafter GS) of Nāgārjuna’s doctrine of the two truths (Ferraro, J Indian Philos 41(2):195–219, 2013.1); to my article the two authors responded with a ‘defense of the semantic interpretation’ of the Madhyamaka doctrine of emptiness (GS, J Indian Philos 41(6):655–664, 2013). Their reply, however, could not consider my personal understanding of Nāgārjuna’s notions of śūnyatā and dve (...)
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