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  1. added 2018-05-05
    Reviews the bookThe Buddha Within,'by HookHam, SK.David Need - 1993 - Philosophy East and West 43 (3):585-588.
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  2. added 2018-04-15
    Imaginative Moral Development.Nicolas Bommarito - 2017 - Journal of Value Inquiry 51 (2):251-262.
    The picture of moral development defended by followers of Aristotle takes moral cultivation to be like playing a harp; one gets to be good by actually spending time playing a real instrument. On this view, we cultivate a virtue by doing the actions associated with that virtue. I argue that this picture is inadequate and must be supplemented by imaginative techniques. One can, and sometimes must, cultivate virtue without actually performing the associated actions. Drawing on strands in Buddhist philosophy, I (...)
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  3. added 2017-07-03
    Review The Gathering of Intentions Indian Philosophy Blog May 2017. [REVIEW]Swami Narasimhananda - 2017 - Indian Philosophy Blog 5.
    This book could be seen as a novel method of tracing the history of a scripture. Jacob P. Dalton does this by “tracing the vicissitudes of a single ritual system—that of the Gathering of Intentions Sutra (Dgongs pa ’dus pa’i mdo)—from its ninth-century origins to the present day” (xv). This tantra is referred to as the “root tantra” and is vital for understanding the history of Tibetan Buddhism, particularly the Nyingma school. This book is divided into seven chapters focusing on (...)
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  4. added 2017-05-09
    Deleuze, Spinoza and the Question of Reincarnation in the Mahāyāna Tradition.Simon B. Duffy - 2016 - In Deleuze and Buddhism. London: Palgrave Macmillan. pp. 33-49.
    What I aim to develop in this paper is a secular foundation to the concept of reincarnation that is consistent with the different ways in which this concept is understood across a number of Buddhist traditions, drawing in particular upon the doctrinal understanding of reincarnation in the Mahāyāna or Madhyamaka tradition as presented in the work of Śāntideva and Nāgārjuna.
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  5. added 2017-04-23
    The Khache Phalu: A Translation and Interpretation.Bommarito Nicolas - 2017 - Revue d'Etudes Tibétaines 39:60-132.
    A translation and analysis of a short ethical treatise written in Tibet in the late 18th or early 19th century. The Khache Phalu includes references to both Buddhist and Islamic thought in providing ethical and spiritual advice. The analysis gives an overview of the secondary literature in both Tibetan and English that is accessible to non-specialists and defends the claim that many passages are deliberately ambiguous. The translation was done with Tenzin Norbu Nangsal and also includes the full Tibetan text.
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  6. added 2017-02-15
    Substance and Sense: Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog Bzlog Pa Blo Gros Rgyal Mtshan.James Duncan Gentry - unknown
    This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and (...)
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  7. added 2017-02-15
    Vasubandhu's Trisvabhavanirdesa with a Commentary.J. Garfield - 1997 - Asian Philosophy 17 (2):135-154.
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  8. added 2017-02-15
    *Jambhala: An Imperial Envoy To Tibet During The Late Yuan.Leonard W. J. van der Kuijp - 1993 - Journal of the American Oriental Society 113 (4):529-538.
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  9. added 2017-02-14
    A Philosophy of Emptiness.Gay Watson - 2014 - Reaktion Books.
    We often view emptiness as a negative condition, a symptom of depression, despair, or grief—an assessment furthered by authors like Franz Kafka or the existentialists, Jean-Paul Sartre and Albert Camus. Offering an alternative view, _A Philosophy of Emptiness_ reclaims these hollow feelings as a positive and even empowering state, an antidote to the modern obsession with substance and foundation. Digging through early and non-Western philosophy, Gay Watson uncovers a rich history of emptiness. She travels from Buddhism, Taoism, and religious mysticism (...)
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  10. added 2017-02-14
    God, Emptiness, and the True Self.Abe Masao - 2004 - In Frederick Franck (ed.), The Buddha Eye: An Anthology of the Kyoto School and its Contemporaries. World Wisdom. pp. 55--69.
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  11. added 2017-02-13
    Dharmakirti's Santana and Santanantara by Mangala Chinchore.S. Rao - 2003 - Indian Philosophical Quarterly 30 (1):137-139.
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  12. added 2017-02-13
    Inference: Dharmakirti and Hempel.A. K. Sen - 2003 - Indian Philosophical Quarterly 30 (4):569-574.
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  13. added 2017-02-13
    Buddhism and Money: The Repression of Emptiness Today.David R. Loy - 1991 - In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. pp. 297--312.
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  14. added 2017-02-13
    Dharmakirti on Criteria of Knowledge'.Mangala R. Chinchore - 1989 - Indian Philosophical Quarterly 16 (2):319-44.
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  15. added 2017-02-13
    Dharmakirti on the Distinction Between Svarthanumana and Pararthanumana.Mangala R. Chinchore - 1988 - Indian Philosophical Quarterly 15 (2):177-188.
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  16. added 2017-02-12
    The Tibetan Book of the Dead: A Biography. By Donald S. Lopez, Jr.Geoffrey Samuel - 2013 - The European Legacy 18 (1):113-114.
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  17. added 2017-02-12
    The Prospects for a Mahāyāna Theology of Emptiness: A Continuing Debate.John P. Keenan - 2010 - Buddhist-Christian Studies 30:3-27.
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  18. added 2017-02-10
    Sense of Emptiness: An Interdisciplinary Approach.Junichi Toyota, Pernilla Hallonsten & Marina Shchepetunina (eds.) - 2012 - Cambridge Scholars Press.
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  19. added 2017-02-09
    Empty Self.Stephen David Ross - 2010 - International Studies in Philosophy Monograph Series:233-268.
    Zen-Buddhist nothingness is the nowhere is there something that is I, or conversely: the I that is the nowhere is there something. (Hisamatsu, FN, 25-26; quoted and trans. in Stambaugh, FS, 76)... it is empty of being. That means that it is beyond all measure ....... it is empty without emptiness. That means that it does not cling to itself.... it possesses nothing. That means that it doesn't possess and also cannot be possessed. (Hisamatsu, FN, 31; quoted and trans. in (...)
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  20. added 2017-02-09
    The Emptiness of the Moral Will.Allen W. Wood - 1989 - The Monist 72 (3):454-483.
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  21. added 2017-02-08
    Remarks on Ken Liberman's Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry Into Formal Reasoning.D. Lawrence Wieder - 2006 - Human Studies 29 (3):387 - 392.
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  22. added 2017-02-07
    Review: Dharmakirti's Theory of Inference: Revaluation and Reconstruction. [REVIEW]B. S. Gillon - 2005 - Mind 114 (455):768-772.
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  23. added 2017-01-29
    Dharmakirti's Concept of the 'Svalaksana'.Christine Mullikin Keyt - 1980 - Dissertation, University of Washington
    In Part Three I offer my own interpretation of the svalaksana--that it is an aggregate of paramanus. I defend this interpretation with an analysis of textual passages taken mostly from Dharmakirti's Pramanavarttika that have not been adequately explored in the secondary literature. My analysis shows that Dharmakirti's "atoms" are quality particulars such as bits of color, which have spatial and temporal location although they are immeasurably small both spatially and temporally. Because the svalaksana is an aggregate of "atoms" of this (...)
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  24. added 2017-01-28
    Foundations of Dharmakirti's Philosophy: A Study of the Central Issues in His Ontology, Logic and Epistemology with Particular Attention to the Svopajnavrtti.John Dowling Dunne - 1999 - Dissertation, Harvard University
    This dissertation provides an historically based interpretation of the most central issues in the philosophy of Dharmakirti, a major South Asian Buddhist thinker of the seventh century . Our interpretation is historically based in that it construes Dharmakirti's thought either through his text themselves or through the earliest known layer of commentarial literature. Our goal is not to recover some single, true intention of Dharmakirti's works, but rather to provide the basis for a consensus among contemporary scholars that will enable (...)
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  25. added 2017-01-28
    Review of In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism by Janet Gyatso. [REVIEW]Alan Fox - 1997 - Philosophy East and West 47 (4):616-618.
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  26. added 2017-01-28
    Review of The Classical Tibetan Language by Stephan V. Beyer. [REVIEW]Ronald Davidson - 1996 - Philosophy East and West 46 (1):119-122.
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  27. added 2017-01-28
    Ethics of Tibet: Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo.Alex Wayman - 1993 - Philosophy East and West 43 (2):337-341.
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  28. added 2017-01-28
    Reflections on Tibetan Culture: Essays in Memory of Turrell V. Wylie. Volume 12.Lawrence Epstein & Richard Sherburne - 1993 - Philosophy East and West 43 (1):157-158.
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  29. added 2017-01-28
    Tsong Khapa's Speech of Gold in the "Essence of True Eloquence".Tsong Khapa - 1986 - Philosophy East and West 36 (2):184-187.
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  30. added 2017-01-28
    The Tibetan Symbolic World: Psychoanalytic Explorations.Robert A. Paul - 1984 - Philosophy East and West 34 (2):230-232.
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  31. added 2017-01-28
    The Religions of Tibet.Giuseppe Tucci & Geoffrey Samuel - 1982 - Philosophy East and West 32 (1):117-118.
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  32. added 2017-01-28
    Tibetan Contributions to the 'Apoha' Theory: The Fourth Chapter of the Tshad-Ma Rigs-Pa'i Gter.L. W. J. van der Kuijp - 1979 - Journal of the American Oriental Society 99 (3):408-422.
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  33. added 2017-01-28
    Practice and Theory of Tibetan Buddhism.Geshe Lhundup Sopa & Jeffry Hopkins - 1977 - Philosophy East and West 27 (4):462-466.
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  34. added 2017-01-28
    Brewing and Drinking the Beer of Enlightenment in Tibetan Buddhism: The DOHĀ Tradition in Tibet.John Ardussi - 1977 - Journal of the American Oriental Society 97 (2):115-124.
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  35. added 2017-01-28
    Dharmakirti's Pramanavini Scayah, 2. Kapitel Svarthanumanam.Ernst Dharmakirti & Steinkellner - 1973
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  36. added 2017-01-28
    Sino-Tibetan 'Iron': *Qhleks.Kun Chang - 1972 - Journal of the American Oriental Society 92 (3):436-446.
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  37. added 2017-01-28
    The Teachings of the Six Heretics According the the Pravrajyavastu of the Tibetan Mulasarvastivada Vinaya with an Appendix Containing an English Translation of the Pertinent Sections in the Chinese Mulasarvastivada Vinaya.Claus Vogel - 1970 - [Deutsche Morgenländische Gesellschaft ;,] [Kommissionsverlag F. Steiner,].
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  38. added 2017-01-28
    Tibetan Buddhism Without Mystification.Herbert V. Guenther - 1969 - Philosophy East and West 19 (2):198-199.
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  39. added 2017-01-28
    Bauddhasangraha: An Anthology of Buddhist Sanskrit Texts.Nalinaksha Dutt - 1966 - Philosophy East and West 16 (3):251-252.
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  40. added 2017-01-28
    Alexandra David -Neel and Lama Yongdon, the Secret Oral Teaching in Tibetan Buddhist Sects.P. T. Raju - 1958 - Philosophy East and West 8 (3/4):165.
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  41. added 2017-01-28
    The Tibetan Book of the Great Liberation: Or the Method of Realizing Nirvana Through Knowing the Mind.W. Y. Evans-Wentz - 1955 - Philosophy East and West 5 (1):79-80.
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  42. added 2017-01-28
    A Catalogue of the Tohoku University Collection of Tibetan Works on Buddhism.Y. Kanakura, R. Yamada, T. Tada & H. Hadano - 1955 - Philosophy East and West 4 (4):366-367.
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  43. added 2017-01-28
    Symbols of the Nidānas in Tibetan Drawings of the "Wheel of Life".Gerda Hartmann - 1940 - Journal of the American Oriental Society 60 (3):356-360.
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  44. added 2017-01-27
    The Nature of Mind in Tibetan Buddhism.Krystyna Święcicka - 1997 - Archiwum Historii Filozofii I Myśli Społecznej 42.
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  45. added 2017-01-27
    Chih-I's Appropriation of Madhyamaka: Changing Conceptions of Truth and the Buddha's Relation to the Phenomenal World.Susan Elizabeth Mattis - 1994 - Dissertation, Boston College
    This dissertation presents a philosophical exegesis of Chih-i's conception of the ultimate truth, through a study of Chih-i's appropriation and transformation of the Madhyamaka philosophy of emptiness. It is argued that through his modifications of the Madhyamaka doctrine, Chih-i's provides a theoretical foundation for important aspects of the Mahayana conception of the Buddha and establishes the basis for an innovative interpretation of the Buddha's relationship to the phenomenal realm. ;Prior studies of the relation between Chih-i and Madhyamaka have suggested either (...)
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  46. added 2017-01-27
    A Study Of The Old Tibetan Shangshu Paraphrase, Part Ii.W. South Coblin - 1991 - Journal of the American Oriental Society 111 (3):523-539.
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  47. added 2017-01-27
    A Recent Contribution On The History Of The Tibetan Empire. [REVIEW]Leonard van der Kuijp - 1991 - Journal of the American Oriental Society 111 (1):94-107.
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  48. added 2017-01-27
    A Study of the Old Tibetan Shangshu Paraphrase. 2. Syllabic Index to the Text and Appendix.Ws Coblin - 1991 - Journal of the American Oriental Society 111 (3):523-539.
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  49. added 2017-01-27
    A Study Of The Old Tibetan Shangshu Paraphrase, Part I.W. South Coblin - 1991 - Journal of the American Oriental Society 111 (2):303-322.
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  50. added 2017-01-26
    Prāsaṅgika Epistemology in Context.S. Thakchöe - 2011 - In Sonam Thakchoe, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Georges Dreyfus, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. pp. 39--55.
    Some argue that a prāsaṅgika mādhyamika is committed to rejecting all epistemic instruments (pramāṇas) in virtue of the rejection of intrinsic nature (svabhāva) and intrinsic characteristic (svalakṣaṇa). This chapter takes a different perspective, arguing that Candrakīrti accepts both conventional and rational epistemic instruments, and develops a cogent account of their respective roles in our cognitive lives. To be sure, any mādhyamika rejects intrinsic nature, but Candrakīrti shows that epistemic instruments give us access to epistemic objects precisely because they lack such (...)
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1 — 50 / 411