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  1. After Death.Giuseppe Baroetto - manuscript
    A review of Dr Joel L. Whitton PhD, Joe Fisher, Life Between Life: Scientific Explorations into the Void Separating One Incarnation from the Next, Grafton Books, 1986, 265 pp.
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  2. Radiance of Time.Gus Koehler - manuscript
    For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. Buddhahood, in contrast, is (...)
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  3. The Truth About Śrīgupta’s Two Truths: Longchenpa’s 'Lower Svātantrikas' and the Making of a New Philosophical School.Allison Aitken - forthcoming - Journal of South Asian Intellectual History.
    Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, designating the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school which maintains that appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the impetus (...)
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  4. The Truth About Śrīgupta’s Two Truths: Longchenpa’s 'Lower Svātantrikas' and the Making of a New Philosophical School.Allison Aitken - forthcoming - Journal of South Asian Intellectual History.
    Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, designating the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school which maintains that appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the impetus (...)
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  5. Tantrism, Modernity, History. On Lü Cheng's Philological Method.Martino Dibeltulo Concu - forthcoming - In Ester Bianchi & Shen Weirong (eds.), Sino-Tibetan Buddhism Across the Ages. Leiden, Netherlands: Brill.
    Tantrism (Mijiao 密教 in modern Chinese) is regarded by some as the alien element of magic, ritual, and worship that corrupted Buddhism in India. It is regarded by others as a highly sophisticated vehicle named Vajrayāna. Both views would come into play as Tantrism became the focus of Chinese scholars during the Republican period (1912–1949). Such famous figures as Taixu 太虛 took a special interest in the tantric traditions of contemporary Tibet and Japan. However, the forms of Tantrism that once (...)
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  6. The Status of Analytic Thinking in Tibetan Middle Way Philosophy in Advance.Kenneth Liberman - forthcoming - International Philosophical Quarterly.
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  7. Buddhist Thought on Emptiness and Category Theory.Venkata Rayudu Posina & Sisir Roy - forthcoming - In Monograph on Zero.
    Notions such as Sunyata, Catuskoti, and Indra's Net, which figure prominently in Buddhist philosophy, are difficult to readily accommodate within our ordinary thinking about everyday objects. Famous Buddhist scholar Nagarjuna considered two levels of reality: one called conventional reality and the other ultimate reality. Within this framework, Sunyata refers to the claim that at the ultimate level objects are devoid of essence or "intrinsic properties", but are interdependent by virtue of their relations to other objects. Catuskoti refers to the claim (...)
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  8. How Can Buddhists Prove That Non-Existent Things Do Not Exist?Koji Tanaka - forthcoming - In Sara Bernstein & Tyron Goldschmidt (eds.), Non-Being: New Essay on the Metaphysics of Non-Existence. Oxford, UK:
    How can Buddhists prove that non-existent things do not exist? With great difficulty. For the Buddhist, this is not a laughing matter as they are largely global error theorists and, thus, many things are non-existent. The difficulty gets compounded as the Buddhist and their opponent, the non-Buddhist of various kinds, both agree that one cannot prove a thesis whose subject is non-existent. In this paper, I will first present a difficulty that Buddhist philosophers have faced in proving that what they (...)
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  9. Van Gordon, W., Shonin, E., Griffiths, M. D., & Singh, N. N. (In Press). Mindfulness and the Four Noble Truths. In: Shonin, E., Van Gordon W., & Singh, N. N. (Eds). Buddhist Foundations of Mindfulness. New York: Springer.William Van Gordon, Edo Shonin, Mark Griffiths & Nirbhay Singh - forthcoming - Springer.
  10. On the Authorship of the Tshad Ma'i de Kho Na Nyid Bsdus Pa.Jonathan Stoltz - 2020 - Revue d'Etudes Tibétaines 56 (56):48-69.
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  11. Givenness as a Corollary to Non-Conceptual Awareness: Thinking About Thought in Buddhist Philosophy.Dan Arnold - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 130-156.
    This article aims to show why Sellars' critique of epistemic givenness has proven so apt in characterizing the philosophical problems that confront the project of Dignaga and Dharmakirti -- problem that result from the etent to whih these buddhists valorized "non-conceptual awareness.
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  12. Review of Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro. [REVIEW]Subhasis Chattopadhyay - 2019 - Prabuddha Bharata or Awakened India 124 (May (5)):477-8.
    This is a rebuttal to the wrong notions of Sarah H Jacoby.
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  13. Mr. Jones and the Surpluses of Reality.Thomas Doctor - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 216-230.
    This chapter suggests that Sellars' account of subjectivity as socially constructed, and hence conceptual at its illusory roots, presents a crisp and compelling perspective on cognitive life that captures Buddhist conceptions of transformative non-duality.
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  14. Wilfrid Sellars and Buddhist Philosophy.Jay Garfield (ed.) - 2019 - New York, USA: Routledge.
    A collection of essays on the ways in which the work of Wilfrid Sellars and the Buddhist philosophical tradition can illuminate each other.
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  15. Givenness and Primal Confusion.Jay Garfield - 2019 - In Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 113-129.
    Sellars' critique of the myth of the given can help us understand the epistemology of consciousness in Madhyamaka and Yogacara thought.
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  16. The Ambience of Principles: Sellarsian Community and Ethical Intent.Sheridan Hough - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 97-110.
    This article argues that, rather than thinking that our ethics has to fall back on Kantian and proto-Christian claims, Sellars should have appealed to the framework of Buddhist ethics.
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  17. Dignaga and Sellars: Through the Lens of Privileged Access.Keya Maitra - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 157-171.
    The chapter offers a sustained comparison between American philosopher Wilfrid Sellars and Buddhist philosopher Dignaga and argues that while their views are prima facie inconsistent with one another, there are important areas of agreement worthy of exploration.
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  18. The World I Which Everything is the Self: The Philosophy of the Original Image and Pan-Self-Ism.Naozumi Mitani - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 3-31.
    The aim of this paper is to explore and try to give an answer to the question: what happens when the philosophy of Wilfrid Sellars meets the tradition of Japanese Buddhist philosophy.
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  19. The Roar of a Tibetan Lion: Phya Pa Chos Kyi Seng Ge's Theory of Mind in Philosophical and Historical Perspective.Jonathan Stoltz & Pascale Hugon - 2019 - Vienna, Austria: Austrian Academy of Sciences Press.
    This book explores the contributions to the philosophy of mind made by the Tibetan Buddhist thinker Phya pa Chos kyi seng ge (1109–1169) in his seminal text, the “Dispeller of the Mind’s Darkness.” This study, which includes a critical edition and English translation of those portions of the “Dispeller” devoted to explicating the nature of mental episodes and their objects, contributes to a deeper understanding of Tibetan intellectual history, while also facilitating a wider appreciation of both Phya pa’s theory of (...)
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  20. Deflating the Two Images and the Two Truths: Bon Baisers du Tibet.Tom Tillemans - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routleddge. pp. 80-96.
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  21. Buddhism and the Psychology of Moral Judgement.Emily McRae - 2018 - In Oxford Handbook of Buddhist Ethics. New York, NY, USA:
    In this chapter I analyse two Buddhist moral psychological categories: the brahmavihāras (the four Boundless Qualities), which are the main moral affective states in Buddhist ethics, and the kleśas, or the afflictive mental states. Based on this analysis, I argue for two general claims about moral psychology in Indo-Tibetan Buddhist ethics. First, I argue that Buddhist moral psychology is centrally interested in the psychology of moral improvement: how do I become the kind of person who can respond in the best (...)
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  22. 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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  23. Equanimity in Relationship: Responding to Moral Ugliness.Emily McRae - 2017 - In A Mirror is For Reflection: Contemporary Perspectives of Buddhist Ethics. New York, NY, USA:
    In the Buddhist ethical traditions, equanimity along with love, compassion, and sympathetic joy form what are called the four boundless qualities, which are affective states one cultivates for moral and spiritual development. But there is a sense in which equanimity seems very unlike the three others: love, compassion, and sympathetic joy all imply an emotional investment in others, whereas equanimity seems to imply an absence of such investment. This observation has provoked debate as to how to properly understand the relationship (...)
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  24. The Essential Jewel of Holy Practice.Emily McRae - 2017 - Boston, MA, USA: Wisdom Publications.
    The Essential Jewel of Holy Practice is a vibrant philosophical and ethical poem by one of Tibet’s great spiritual masters. Patrul Rinpoche presents a complete view of the path of liberation from the perspectives of the Madhyamaka understanding of emptiness and the Mahāyāna ideal of compassionate care refracted through the Dzogchen perspective on experience. This yields a sophisticated philosophical approach to practice focusing on the cultivation of clear, open, luminous, empty awareness and of liberation leading to the transformation of one’s (...)
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  25. 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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  26. 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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  27. The Illusion of Reincarnation.Giuseppe Baroetto - 2016 - In Hans Thomas Hakl (ed.), Octagon II - The Quest for Wholeness. H.Frietsch Verlag - scientia nova. pp. 265-272.
    What is 'rebirth' in Buddhism? The contribution of hypnotic regression.
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  28. The Gathering of Intentions: A History of a Tibetan Tantra.Jacob P. Dalton - 2016 - Cambridge University Press.
    This unique study reads a single Tibetan Buddhist ritual system through the movements of Tibetan history, revealing the social and material dimensions of a seemingly timeless tradition. By subjecting tantric practice to historical analysis, the book offers new insight into the origins of Tibetan Buddhism, the formation of its canon, the emergence of new lineages and ritual traditions, and efforts to revitalize the religion by returning to its mythic origins. The ritual system explored in this volume is based on the (...)
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  29. sLob Dpon Gyis Bśad Pa: Explanation by the Master The Teachings on Meditation of an Unknown Byaṅ-Cub-Klu-Dbaṅ.Krishna Del Toso - 2016 - Annali di Ca’ Foscari. Serie Orientale 52:99-144.
    In the Dunhuang manuscript IOL Tib J 709, which is a collection of writings concerning meditation, we come across a short text attributed to a Tibetan master called Byaṅ-cub-klu-dbaṅ (allegedly eighth-ninth centuries CE). In his work, Byaṅ-cub-klu-dbaṅ exposes a method of meditation that seems to be strongly indebted to Indian Mahāyāna scriptural sources. Besides, also a Chinese Chan influence is here detectable. Therefore, the method of meditation taught by Byaṅ-cub-klu-dbaṅ seems to represent a commingling of different elements from different contexts. (...)
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  30. Dignaga's Investigation of the Percept: A Philosophical Legacy in India and Tibet.Douglas Duckworth, Malcolm David Eckel, Jay L. Garfield, John Powers, Yeshes Thabkhas & Sonam Thakchoe (eds.) - 2016 - Oxford University Press UK.
    Investigation of the Percept is a short work that focuses on issues of perception and epistemology. Its author, Dignaga, was one of the most influential figures in the Indian Buddhist epistemological tradition, and his ideas had a profound and wide-ranging impact in India, Tibet, and China. The work inspired more than twenty commentaries throughout East Asia and three in Tibet, the most recent in 2014.This book is the first of its kind in Buddhist studies: a comprehensive history of a text (...)
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  31. 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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  32. Authentic Tibetan Tantric Buddhism and its Controversial Terma Tradition: A Review.Ma Zhen - 2016 - Asian Research Journal of Arts and Social Sciences 1 (5):1-8.
    This short commentary reviews, on the one hand, the authentic formation and development of Tibetan Tantric Buddhism, an innovative branch that is featured by the transformation of negative emotions (NEs) to a valuable vehicle to reach the enlightenment of consciousness via achieving three different levels of kayas by experiencing three-stage practices; on the other hand, its problematic Terma tradition that claims to make use of six different ways in the transmissions of Buddhist teachings generation after generation. Both religious and scientific (...)
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  33. Moonpaths: Ethics and Emptiness.The Cowherds - 2015 - Oxford University Press USA.
    The Mahayana tradition in Buddhist philosophy is defined by its ethical orientation--the adoption of bodhicitta, the aspiration to attain awakening for the benefit of all sentient beings. And indeed, this tradition is known for its literature on ethics, which reflect the Madhyamaka tradition of philosophy, and emphasizes both the imperative to cultivate an attitude of universal care grounded in the realization of emptiness, impermanence, independence, and the absence of any self in persons or other phenomena.This position is morally very attractive, (...)
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  34. The Revival of Tantrism: Tibetan Buddhism and Modern China.Martino Dibeltulo Concu - 2015 - Dissertation, University of Michigan, Ann Arbor
    This dissertation considers how Tantrism, a ritual tradition vanished in India and in China, but preserved in modern Japan and Tibet, became a component of the revival of Chinese Buddhism between the two World Wars. Tantrism became appealing to revivalists who, in China’s time of internal war and foreign invasion, sought to recover this lost tradition, writing about its rituals, initiations, and teachings in a nostalgic mode. In Republican China (1912-1949), Tantrism would generate an interest in Tibetan Buddhism, which would (...)
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  35. Self-Awareness and the Integration of Pramāṇa and Madhyamaka.Douglas Duckworth - 2015 - Asian Philosophy 25 (2):207-215.
    Buddhist theories of mind pivot between two distinct interpretative strands: an epistemological tradition in which the mind, or the mental, is the foundation for valid knowledge and a tradition of deconstruction, in which there is no privileged vantage point for truth claims. The contested status of these two strands is evident in the debates surrounding the relationship between epistemology and Madhyamaka that extend from India to Tibet. The paper will focus on two exemplars of these approaches in Tibet, those of (...)
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  36. Review of Bötrül, Distinguishing the Views & Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic, Douglas Samuel Duckworth, Translator. [REVIEW]Jonathan C. Gold - 2015 - Journal of Buddhist Philosophy 1:238-240.
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  37. Text Re-Use in Early Tibetan Epistemological Treatises.Pascale Hugon - 2015 - Journal of Indian Philosophy 43 (4-5):453-491.
    This paper examines the modalities and mechanism of text-use pertaining to Indian and Tibetan material in a selection of Tibetan Buddhist epistemological treatises written between the eleventh and the thirteenth century. It pays special attention to a remarkable feature of this corpus: the phenomenon of “repeat,” that is, the unacknowledged integration of earlier material by an author within his own composition. This feature reveals an intellectual continuity in the tradition, and is found even for authors who claim a rupture from (...)
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  38. From Etymology to Ontology: Vasubandhu and Candrakīrti on Various Interpretations of Pratītyasamutpāda.Goran Kardas - 2015 - Asian Philosophy 25 (3):293-317.
    The main body of this article presents Vasubandhu’s and Candrakīrti’s discussion on the etymology of pratītyasamutpāda and its meaning as it appears in the Bhāṣya to Abhidharmakośa 3.28ab and Prasannapadā 4.5–9.27, respectively. Both authors put forward and critically examine various Buddhist grammatical analyses and interpretations of the term. Many passages in the indicated sections parallel or nearly parallel to each other suggest that Buddhist discussions on pratītyasamutpāda were held in a very specified manner during the mature phase of Buddhist philosophy (...)
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  39. Buddhist Therapies of Emotion and the Psychology of Moral Improvement.Emily McRae - 2015 - History of Philosophy Quarterly 3 (32).
    Buddhist philosophical traditions share the Hellenistic orientation toward therapy, particularly with regard to therapeutic interventions in our emotional life. As Pierre Hadot and Martha Nussbaum have ably argued, for the Hellenistic philosophers, philosophy itself is a therapy of the emotions. In this paper, I shift the focus of the contemporary philosophical literature on therapies of the emotions, which investigates almost exclusively the Hellenistic philosophers, and instead draw on the therapies developed by Tibetan Buddhist philosophers and yogis, in particular Gampopa (1079–1153), (...)
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  40. “As It is Said in a Sutra”: Freedom and Variation in Quotations From the Buddhist Scriptures in Early Bka’-Gdams-Pa Literature.Ulrike Roesler - 2015 - 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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  41. Gendun Chöpel on the Status of Madhyamaka: Knowledge, Truth, and Testimony.Jonathan Stoltz - 2015 - Journal of Buddhist Philosophy 1:39-57.
  42. Controversy Among dGe Lugs Pa Scholars About What Is Negated in Emptiness According to the Svātantrika-Mādhyamika School.Jongbok Yi - 2015 - Journal of Buddhist Philosophy 1:156-192.
    This paper examines intrasectarian controversies among the colleges of the dGe lugs order of Tibetan Buddhism. dGe lugs pa is one of the four or five major orders that developed in the Tibetan cultural region; it was founded by Tsong kha pa or, as some say, developed from his teachings. This paper looks specifically at Jam yang shay pa’s Decisive Analysis of “Entry to ‘Treatise on the Middle’”: Treasury of Scripture and Reasoning, Thoroughly Illuminating the Profound Meaning [of Emptiness], Entrance (...)
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  43. Tibetan Manuscripts: Between History and Science.Agnieszka Helman-Ważny - 2014 - In Jan-Ulrich Sobisch, Dmitry Bondarev & Jörg Quenzer (eds.), Manuscript Cultures: Mapping the Field. De Gruyter. pp. 275-298.
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  44. Growing in Love and Wisdom: Tibetan Buddhist Sources for Christian Meditation by Susan J. Stabile.Bobbi Patterson & Sid Brown - 2014 - Buddhist-Christian Studies 34:215-218.
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  45. Towards a Tibetan Palaeography: Developing a Typology of Writing Styles in Early Tibet.Sam van Schaik - 2014 - In Jan-Ulrich Sobisch, Dmitry Bondarev & Jörg Quenzer (eds.), Manuscript Cultures: Mapping the Field. De Gruyter. pp. 299-338.
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  46. The Ethics (and Economics) of Tibetan Polyandry.Jonathan Stoltz - 2014 - Journal of Buddhist Ethics 21:601-622.
    Fraternal polyandry—one woman simultaneously being married to two or more brothers—has been a prominent practice within Tibetan agricultural societies for many generations. While the topic of Tibetan polyandry has been widely discussed in the field of anthropology, there are, to my knowledge, no contributions by philosophers on this topic. For this reason alone, my brief analysis of the ethics of Tibetan polyandry will serve to enhance scholars’ understanding of this practice. In this article I examine the factors that have sustained (...)
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  47. 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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  48. Phenomenological Contributions to Dzogchen.Rudolph Bauer - 2013 - Transmission 6.
    This paper focuses on the contributions of phenomenology to Dzogchen.
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  49. Dzogchen as Presence.Rudolph Bauer - 2013 - Transmission 6.
    This paper focuses on the essence of dzogchen as Presence.
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  50. Prajna: The Discernment of Direct Awareness Knowningness (Gnosis, Jnana).Rudolph Bauer - 2013 - Transmission 6.
    This paper focuses on Prajna and the discernment of knowningness.
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