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Profile: William Edelglass (Marlboro College)
  1. Jay L. Garfield & William Edelglass (eds.) (2011). The Oxford Handbook of World Philosophy. OUP USA.
    The Oxford Handbook of World Philosophy provides the advanced student or scholar a set of introductions to each of the world's major non-European philosophical traditions. It offers the non-specialist a way in to unfamiliar philosophical texts and methods and the opportunity to explore non-European philosophical terrain and to connect her work in one tradition to philosophical ideas or texts from another. Sections on Chinese Philosophy, Indian Philosophy, Buddhist Philosophy, East Asian Philosophy, African Philosophy, and Recent Trends in Global Philosophy are (...)
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  2. William Edelglass (2010). Getting Back Into Place. Environmental Philosophy 7 (2):168-171.
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  3. Jay Garfield & William Edelglass (eds.) (2010). . Oxford University Press.
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  4. William Edelglass (2009). Philosophy and Animal Life. Environmental Philosophy 6 (1):120-122.
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  5. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
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  6. William Edelglass (2007). Foundations of DharmakīRti's Philosophy (Review). Journal of the History of Philosophy 45 (1):154-155.
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  7. William Edelglass (2006). Animal Philosophy. Environmental Philosophy 3 (1):78-81.
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  8. William Edelglass (2006). Levinas on Suffering and Compassion. Sophia 45 (2):43-59.
    This paper provides an analysis of suffering and compassion in the work of Emmanuel Levinas. Levinas describes compassion as ‘the nexus of human subjectivity’ and the ‘supreme ethical principle’. In his early texts, suffering discloses the burden of being, the limits of the self, and thus the approach of alterity. Levinas’s later phenomenology of suffering as passive, meaningless, and evil, functions as a refutation of rational explanations of suffering. I argue that Levinasian substitution, the traumatic election to an excessive responsibility, (...)
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  9. William Edelglass (2006). Moral Pluralism, Skillful Means, and Environmental Ethics. Environmental Philosophy 3 (2):8-16.
    J. Baird Callicott claims that moral pluralism leads to relativism, skepticism, and the undermining of moral obligations. Buddhist ethics provides a counterexample to Callicott; it is a robust tradition of moral pluralism. Focusing on one of the most significant texts in Buddhist ethics, Śāntideva’s Bodhicaryāvatāra, I show how it draws on a multiplicity of moral principles determined by context and skillful means (upāya kauśalya). In contrast to Callicott’s description of pluralism as detrimental to moral life, I suggest that South Asian (...)
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  10. William Edelglass (2005). Between Two Worlds: East and West: An Autobiography (Review). Philosophy East and West 55 (1):139-148.
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  11. William Edelglass (2004). The Concept of Bodhicitta in Santideva's Bodhicaryavatara (Review). Philosophy East and West 54 (1):95-99.
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  12. William Edelglass (2004). The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make? (Review). Philosophy East and West 54 (3):415-420.
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  13. William Edelglass (2003). Emptiness Appraised: A Critical Study of Nagarjuna's Philosophy (Review). Philosophy East and West 53 (4):602-605.
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