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  1. Karmic Imprints, Exclusion, and the Creation of the Worlds of Conventional Experience in Dharmakīrti’s Thought.Catherine Prueitt - 2018 - Sophia 57 (2):313-335.
    Dharmakīrti’s apoha theory of concept formation aims to provide an account of intersubjectivity without relying on the existence of real universals. He uses the pan-Yogācāra theory of karmic imprints to claim that sentient beings form concepts by treating unique particulars as if a certain subset of them had the same effects. Since this judgment of sameness depends on an individual's habits, desires, and sensory capacities, and these in turn depend on the karmic imprints developed over countless lifetimes and continuously reshaped (...)
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  • The Four Nobles' Truths and Their 16 Aspects: On the Dogmatic and Soteriological Presuppositions of the Buddhist Epistemologists' Views on Niścaya. [REVIEW]Vincent Eltschinger - 2014 - Journal of Indian Philosophy 42 (2-3):249-273.
    Most Buddhists would admit that every Buddhist practice and theoretical construct can be traced to or at least subsumed under one or more among the four nobles’ truths. It is hardly surprising, then, that listening to these truths and pondering upon them were considered the cornerstones of the Buddhist soteric endeavour. Learning them from a competent teacher and subjecting them to rational analysis are generally regarded as taking place at the very beginning of the religious career or, to put it (...)
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  • As If a Stage: Towards an Ecological Concept of Thought in Indian Buddhist Philosophy.Sonam Kachru - 2020 - Journal of World Philosophies 5 (1):1-29.
    The interest of this essay is meta-philosophical: I seek to reconstruct neglected concepts of thought available to us given the diverse use South Asian Buddhist philosophers have made of the term-of-art vikalpa. In contemporary Anglophone engagements with Buddhist philosophy, it has come to mean either the categorization and reidentification of particulars in terms of the construction of equivalence classes and/or the representation of extra-mental causes of content. While this does track much that is important in the history of Buddhist philosophy, (...)
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  • Three Senses of Atomic Accumulation—An Interpretation of Vasubandhu’s Viṃśikā Stanzas 12–13 in Light of the Abhidharmakośabhāṣya and Dharmapāla’s Dasheng Guangbailun Shilun. [REVIEW]Ching Keng - 2019 - Journal of Indian Philosophy 47 (3):565-601.
    Vasubandhu’s Twenty Stanzas is among the most influential anti-Realist philosophical treatises in the history of Indian Buddhism. In particular, his refutation of the theories about the accumulation of atoms in stanza 12 if often regarded as compelling or even conclusive. But if this is the case, then the transition from stanza 12 to 13 would seem very odd, because in stanza 13 Vasubandhu bothers himself with yet another version of atomic accumulation. In this paper, I give an interpretation of stanzas (...)
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  • Al-Bīrūnī's Kitāb Sānk and Kitāb Pātanğal:A Historical and Textual Study.N. Verdon - unknown
    The historical pole of this research distinguishes differing historical and cultural contexts in which the scholar al-Bïrûnî evolved. Between the years 973 and 1017, he lived in Khwarezm, Ray, and Jürjän. He also dwelt in Kabul and Ghazna, both situated on a passage between Persia and India, and travelled to some parts of early medieval India between the years 1017 and 1030. Evidence pointing to him having made actual direct observations beyond the abode of Islam remains scanty. According to his (...)
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  • Dharmakīrti.Tom Tillemans - forthcoming - Stanford Encyclopedia of Philosophy.
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