Search results for 'Tsong Kha-pa' (try it on Scholar)

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  1.  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 (...)
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  2.  27
    Michael M. Broido (1988). Veridical and Delusive Cognition: Tsong-Kha-Pa on the Two Satyas. [REVIEW] Journal of Indian Philosophy 16 (1):29-63.
  3. Alex Wayman (1993). Ethics of Tibet: Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo. Philosophy East and West 43 (2):337-341.
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  4.  20
    Alex Wayman (1994). Response to Mark Tatz' Review of "Ethics of Tibet": Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo. Philosophy East and West 44 (1):145-147.
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  5.  4
    Skip Horton-Parker (2011). Divine Contingency: Theologies of Divine Embodiment in Maximos and Tsong Kha Pa (Review). Buddhist-Christian Studies 31 (1):245-248.
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  6. 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.
    ‘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, (...)
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  7. C. W. Huntington Jr (1983). A "Nonreferential" View of Language and Conceptual Thought in the Work of Tsoṅ-Kha-Pa. Philosophy East and West 33 (4):325-339.
  8.  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.
  9.  1
    Alex Wayman (1981). Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View. From the "Lam Rin Chen Mo" of Tsoṅ-Kha-Pa. Philosophy East and West 31 (3):380-382.
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  10. H. S. Horton-Parker (2007). Chapter Fourteen The Light That Charity Knows: Tsong-Ka-Pa and Maximus the Confessor On Love HS Horton-Parker. In Thomas Jay Oord (ed.), The Many Facets of Love: Philosophical Explorations. Cambridge Scholars Publishing 122.
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  11.  45
    Tsoṅ-kha-pa Blo-bzaṅ-grags-pa (1991). The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence. Princeton Univ Pr.
    Originally published under the title: Tsong Khapa's Speech of gold in the Essence of true eloquence.
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  12.  4
    Tom J. F. Tillemans (2015). What Happened to the Third and Fourth Lemmas in Tibet? Journal of Buddhist Philosophy 1:24-38.
    The paper looks at how Tsong kha pa, mKhas grub, and Go rams pa understood the third and fourth lemmas in the tetralemma, “both A and B” and “neither A nor B,” respectively.
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  13.  5
    Paul Williams (1991). Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective1: Paul Williams. Religious Studies 27 (4):511-521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  14.  11
    Guy Newland (2001). “Will This Potato Grow?”. The Proceedings of the Twentieth World Congress of Philosophy 2001:61-72.
    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 (...)
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  15.  9
    Joe Bransford Wilson (1996). The Monk as Bodhisattva: A Tibetan Integration of Buddhist Moral Points of View. Journal of Religious Ethics 24 (2):377-402.
    Tsong kha pa's Stages of the Path to Enlightenment, completed in 1402, set the agenda in regard to the nature of and role for morality, meditation, and a correct understanding of ultimate reality for many Tibetan Buddhist thinkers and practitioners. The arguments move from reliance on scriptural authority to reliance on personal investigation, in the beginning by logic, but in the end by meditative insight. However, the model of the ascetic monastic remains basic, providing little justification for claims by (...)
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  16.  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 (...)
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  17.  10
    Dan Wagner & Wynnewood Pa (2009). Lorentz Driven Density Increase Results in Higher Refractive Index and Greater Fresnel Drag. Apeiron 16 (3):313.
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  18.  6
    Saen-Yang Kha (1986). Principales tendances de la philosophie chinoise actuelle. le Cahier (Collège International de Philosophie) 2:109-118.
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  19.  8
    Pascale Hugon (2013). Phya Pa Chos Kyi Seng Ge on Argumentation by Consequence (Thal ʼgyur): The Nature, Function, and Form of Consequence Statements. Journal of Indian Philosophy 41 (6):671-702.
    This paper presents the main aspects of the views of the Tibetan logician Phya pa Chos kyi seng ge (1109–1169) on argumentation “by consequence” (thal ʼgyur, Skt. prasaṅga) based on his exposition of the topic in the fifth chapter of his Tshad ma yid kyi mun sel and on a parallel excursus in his commentary on Dharmakīrti’s Pramānaviniścaya. It aims at circumscribing primarily the nature and function of consequences (thal ʼgyur/thal ba) for this author—in particular the distinction between “proving consequences” (...)
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  20.  7
    Pascale Hugon (2008). Arguments by Parallels in the Epistemological Works of Phya Pa Chos Kyi Seng Ge. Argumentation 22 (1):93-114.
    The works of the Tibetan logician Phya pa Chos kyi seng ge (1109–1169) make abundant use of a particular type of argument that I term ‘argument by parallels’. Their main characteristic is that the instigator of the argument, addressing a thesis in a domain A, introduces a parallel thesis in an unrelated domain B. And in the ensuing dialogue, each of the instigator’s statements consists in replicating his interlocutor’s previous assertion, mutatis mutandis, in the other domain (A or B). I (...)
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  21.  17
    Sonam Thakchoe (2003). 'The Relationship Between the Two Truths': A Comparative Analysis of Two Tibetan Accounts. Contemporary Buddhism 4 (2):111-127.
    Introduction Na?ga?rjuna, the most well-known Buddhist thinker after the Buddha himself, points out in his famous Mu?lamadhyamakaka?rika? that ?The Buddha's teachings of the Dharma is based on the two truths: a truth of worldly conventions and an ultimate truth? (XXIV:8). This doctrine of the two truths does indeed lie at the very heart of Buddhism. More particularly, the phenomenological and soteriological discourses in the Ma?dhyamika tradition revolve around ideas concerning the two truths. Central to the doctrine is the concept that (...)
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  22.  7
    Erez Shochat (2008). Automorphisms of Countable Short Recursively Saturated Models of PA. Notre Dame Journal of Formal Logic 49 (4):345-360.
    A model of Peano Arithmetic is short recursively saturated if it realizes all its bounded finitely realized recursive types. Short recursively saturated models of $\PA$ are exactly the elementary initial segments of recursively saturated models of $\PA$. In this paper, we survey and prove results on short recursively saturated models of $\PA$ and their automorphisms. In particular, we investigate a certain subgroup of the automorphism group of such models. This subgroup, denoted $G|_{M(a)}$, contains all the automorphisms of a countable short (...)
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  23.  3
    Pascale Hugon (forthcoming). Phya Pa Chos Kyi Seng Ge and His Successors on the Classification of Arguments by Consequence Based on the Type of the Logical Reason. Journal of Indian Philosophy:1-56.
    The Tibetan Buddhist logician Phya pa Chos kyi seng ge devoted a large part of his discussion on argumentation to arguments by consequence. Phya pa distinguishes in his analysis arguments by consequence that merely refute the opponent and arguments by consequence that qualify as probative. The latter induce a correct direct proof which corresponds to the reverse form of the argument by consequence. This paper deals with Phya pa’s classification of probative consequences based on the type of the logical reason (...)
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  24. Henryk Kotlarski & Bozena Piekart (1995). Automorphisms of Countable Recursively Saturated Models of PA: Open Subgroups and Invariant Cuts. Mathematical Logic Quarterly 41 (1):138-142.
    Let M be a countable recursively saturated model of PA and H an open subgroup of G = Aut. We prove that I = sup {b ∈ M : ∀u < bfu = u and J = inf{b ∈ MH} may be invariant, i. e. fixed by all automorphisms of M.
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  25.  18
    Sonam Thakchoe (2005). 'Transcendental Knowledge'in Tibetan Mādhyamika Epistemology. Contemporary Buddhism 6 (2):131-152.
    At least in as much as it is accessible to ?transcendental wisdom?, Tsong khapa and Go rampa both maintain that ultimate truth is an object of knowledge. So granting that ultimate truth is an object of knowledge and that transcendental wisdom its knowing subject, this paper attempts to address one key epistemological problem: how does transcendental wisdom know or realise ultimate truth? The responses from the Tibetan Mådhyamikas entail that transcendental wisdom knows ultimate truth in at least two different (...)
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  26.  2
    James B. Apple (forthcoming). ‘An Early Bka’-Gdams-Pa Madhyamaka Work Attributed to Atiśa Dīpaṃkaraśrījñāna. Journal of Indian Philosophy:1-107.
    Although Atiśa is famous for his journey to Tibet and his teaching there, his teachings of Madhyamaka are not extensively commented upon in the works of known and extant indigenous Tibetan scholars. Atiśa’s Madhyamaka thought, if even discussed, is minimally acknowledged in recent modern scholarly overviews or sourcebooks on Indian Buddhist thought. The following annotated translation provides a late eleventh century Indo-Tibetan Madhyamaka teaching on the two realities attributed to Atiśa Dīpaṃkaraśrījñāna entitled A General Explanation of, and Framework for Understanding, (...)
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  27.  6
    Mohammad Ardeshir & Bardyaa Hesaam (2002). Every Rooted Narrow Tree Kripke Model of HA is Locally PA. Mathematical Logic Quarterly 48 (3):391-395.
    We prove that every infinite rooted narrow tree Kripke model of HA is locally PA.
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  28.  3
    Ulrike Roesler (2015). ‘“As It is Said in a Sutra”: Freedom and Variation in Quotations From the Buddhist Scriptures in Early Bka’-Gdams-Pa Literature. Journal of Indian Philosophy 43 (4-5):493-510.
    The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the Bstan ’gyur were compiled? (...)
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  29.  2
    Victor Pambuccian (2008). The Sum of Irreducible Fractions with Consecutive Denominators Is Never an Integer in PA -. Notre Dame Journal of Formal Logic 49 (4):425-429.
    Two results of elementary number theory, going back to Kürschák and Nagell, stating that the sums $\sum_{i=1}^k \frac{m_i}{n+i}$ (with $k\geq 1$, $(m_i, n+i)=1$, $m_i\lessthan n+i$) and $\sum_{i=0}^k \frac{1}{m+in}$ (with $n, m, k$ positive integers) are never integers, are shown to hold in $\mathrm{PA}^{-}$, a very weak arithmetic, whose axiom system has no induction axiom.
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  30.  1
    Erez Shochat (2010). A Galois Correspondence for Countable Short Recursively Saturated Models of PA. Mathematical Logic Quarterly 56 (3):228-238.
    In this paper we investigate the properties of automorphism groups of countable short recursively saturated models of arithmetic. In particular, we show that Kaye's Theorem concerning the closed normal subgroups of automorphism groups of countable recursively saturated models of arithmetic applies to automorphism groups of countable short recursively saturated models as well. That is, the closed normal subgroups of the automorphism group of a countable short recursively saturated model of PA are exactly the stabilizers of the invariant cuts of the (...)
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  31. Guṅ-Thaṅ Dkon-Mchog-Bstan-Paʼ & I.-Sgron-Me (2003). Guṅ-Thaṅ Bstan-Paʼi-Sgron-Meʼi Gsuṅ ʼbum. Mi Rigs Dpe Skrun Khaṅ.
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  32. Guṅ-Thaṅ Dkon-Mchog-Bstan-Paʼi-Sgron-Me (2003). Guṅ-Thaṅ Bstan-Paʼi-Sgron-Meʼi Gsuṅ ʼbum. Mi Rigs Dpe Skrun Khaṅ.
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  33. 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.
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  34. 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.
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  35. Bsod-Nams-Rgyal-Mtshan (1999). Bla-Ma Dam-Pa Bsod-Nams-Rgyal-Mtshan Gyi Bkaʼ ʼbum =. Sa-Skya Rgyal-Yoṅs Gsuṅ-Rab Slob-Gñer-Khaṅ.
    v. 1. Ka, Ga -- v. 3. Ṅa -- v. 4. Ca -- v. 6. Ja -- v. 7. Ña, Ta, Tha, Na -- v. 8. Dha.
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  36. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
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  37.  24
    Andreas Weiermann (2003). An Application of Graphical Enumeration to PA. Journal of Symbolic Logic 68 (1):5-16.
    For α less than ε0 let $N\alpha$ be the number of occurrences of ω in the Cantor normal form of α. Further let $\mid n \mid$ denote the binary length of a natural number n, let $\mid n\mid_h$ denote the h-times iterated binary length of n and let inv(n) be the least h such that $\mid n\mid_h \leq 2$ . We show that for any natural number h first order Peano arithmetic, PA, does not prove the following sentence: For all (...)
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  38. Jonathan Stoltz (2009). Phywa Pa's Argumentative Analogy Between Factive Assessment (Yid Dpyod) and Conceptual Thought (Rtog Pa). Journal of the International Association of Buddhist Studies 32:369-386.
    This paper delves into one particular topic within this Buddhist theory of cognition. I examine a single argument by Phywa pa Chos kyi seṅ ge (1109–1169) contained within his famous epistemology text, the Tshad ma yid kyi mun sel, drawing out the philosophical implications that this argument has on his theory of cognition and his account of ontological dependence. I make the case that Phywa pa’s argument fails to explain adequately the nature of the relation between certain cognitive episodes and (...)
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  39.  1
    Roman Kossak, Henryk Kotlarski & James H. Schmerl (1993). On Maximal Subgroups of the Automorphism Group of a Countable Recursively Saturated Model of PA. Annals of Pure and Applied Logic 65 (2):125-148.
    We show that the stabilizer of an element a of a countable recursively saturated model of arithmetic M is a maximal subgroup of Aut iff the type of a is selective. This is a point of departure for a more detailed study of the relationship between pointwise and setwise stabilizers of certain subsets of M and the types of elements in those subsets. We also show that a complete type of PA is 2-indiscernible iff it is minimal in the sense (...)
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  40.  6
    V. Yu Shavrukov (1993). A Note on the Diagonalizable Algebras of PA and ZF. Annals of Pure and Applied Logic 61 (1-2):161-173.
    We prove that the diagonalizable algebras of PA and ZF are not isomorphic.
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  41.  22
    Andreas Weiermann (2006). Classifying the Provably Total Functions of Pa. Bulletin of Symbolic Logic 12 (2):177-190.
    We give a self-contained and streamlined version of the classification of the provably computable functions of PA. The emphasis is put on illuminating as well as seems possible the intrinsic computational character of the standard cut elimination process. The article is intended to be suitable for teaching purposes and just requires basic familiarity with PA and the ordinals below ε0. (Familiarity with a cut elimination theorem for a Gentzen or Tait calculus is helpful but not presupposed).
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  42.  12
    Paolo Gentilini (1999). Proof-Theoretic Modal PA-Completeness III: The Syntactic Proof. Studia Logica 63 (3):301-310.
    This paper is the final part of the syntactic demonstration of the Arithmetical Completeness of the modal system G; in the preceding parts [9] and [10] the tools for the proof were defined, in particular the notion of syntactic countermodel. Our strategy is: PA-completeness of G as a search for interpretations which force the distance between G and a GL-LIN-theorem to zero. If the GL-LIN-theorem S is not a G-theorem, we construct a formula H expressing the non G-provability of S, (...)
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  43.  16
    Paolo Gentilini (1999). Proof-Theoretic Modal Pa-Completeness I: A System-Sequent Metric. Studia Logica 63 (1):27-48.
    This paper is the first of a series of three articles that present the syntactic proof of the PA-completeness of the modal system G, by introducing suitable proof-theoretic objects, which also have an independent interest. We start from the syntactic PA-completeness of modal system GL-LIN, previously obtained in [7], [8], and so we assume to be working on modal sequents S which are GL-LIN-theorems. If S is not a G-theorem we define here a notion of syntactic metric d(S, G): we (...)
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  44.  12
    Hyun Choo (2008). The Ban-Ya Pa-Ra-Mil-da Sim Gyeong Chan. Proceedings of the Xxii World Congress of Philosophy 6:15-28.
    This paper has attempted to present Wonch'uk's Ban-ya pa-ra-mil-da sim gyeong chan (般若波羅蜜多心經贊) or Commentary on the Heart Sūtra which was written in classical Chinese in the 7th century. As an example of the intellectual analysis of a sūtra, Wonch'uk's Commentary is an important text that has exerted asignificant influence on East Asian Buddhist thought. A prominent Korean Yogācāra scholar, Wonch'uk authored twenty-three works during his lifetime; unfortunately, all but three have been lost. The Commentary on the Heart Sūtra is (...)
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  45.  1
    Artur Przybyslawski (forthcoming). Cognizable Object in Tshad Ma Rigs Gter According to Go Rams Pa. Journal of Indian Philosophy:1-35.
    The article presents Go rams pa’s interpretation and classification of cognizable object as explained by Sa skya Paṇḍita in his famous Tshad ma rigs gter. The text consists of introduction to the translation of the original, translation of Go ram pa’s commentary to the first chapter of Tshad ma rigs gter, edition of the original, and outline of the Tibetan text.
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  46.  3
    Artur Przybyslawski (2016). States of Non-Cognizing Mind in Tshad Ma Rigs Gter According to Go Rams Pa. Journal of Indian Philosophy 44 (2):393-410.
    The article presents Go rams pa’s interpretation of states of noncognizing mind explained by Sa skya Paṇḍita in his famous Tshad ma rigs gter. The text consists of translation of Go ram pa’s commentary to the second chapter of Tshad ma rigs gter, outline of the Tibetan text and introduction to the translation and edition of the original.
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  47.  4
    Pavel Hrubeš (2007). Theories Very Close to PA Where Kreisel's Conjecture Is False. Journal of Symbolic Logic 72 (1):123 - 137.
    We give four examples of theories in which Kreisel's Conjecture is false: (1) the theory PA(-) obtained by adding a function symbol minus, '−', to the language of PA, and the axiom ∀x∀y∀z (x − y = z) ≡ (x = y + z ⋁ (x < y ⋀ z = 0)); (2) the theory T of integers; (3) the theory PA(q) obtained by adding a function symbol q (of arity ≥ 1) to PA, assuming nothing about q; (4) the (...)
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  48.  10
    Sonam Thakchoe (2007). Status of Conventional Truth in Tsong Khapa's Mādhyamika Philosophy. Contemporary Buddhism 8 (1):31-47.
    This paper examines how and why conventional truth is, in Tsong khapa’s view, false and deceptive yet indeed truth that stands shoulder to shoulder with ultimate truth. The first part of the paper establishes the complementary nature of the two truths by responding to the question ‘Why is conventional truth “truth” at all?’ The discussion in the second part examines the uses of conventional discourse within the Maādhyamika philosophical framework—partly by discussing Tsong khapa’s response to the question ‘Why (...)
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  49.  1
    Tsong Khapa (1986). Tsong Khapa's Speech of Gold in the "Essence of True Eloquence". Philosophy East and West 36 (2):184-187.
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  50.  2
    Alex M. McAllister (1998). Completions of PA: Models and Enumerations of Representable Sets. Journal of Symbolic Logic 63 (3):1063-1082.
    We generalize a result on True Arithmetic (TA) by Lachlan and Soare to certain other completions of Peano Arithmetic (PA). If T is a completion of PA, then Rep(T) denotes the family of sets $X \subseteq \omega$ for which there exists a formula φ(x) such that for all n ∈ ω, if n ∈ X, then $\mathscr{T} \vdash \varphi(S^{(n)})$ (0)) and if $n \not\in X$ , then $\mathscr{T} \vdash \neg\varphi(S^{(n)}(0))$ . We show that if $\mathscr{S,J} \subseteq \mathscr{P}(\omega)$ such that S (...)
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