Study on Budhist Pramāṇa-vāda (doctrine of proof: an epistemological study of the nature of knowledge) and Hetu-vidya (science of causes: a system of logic).

Study on Buddhist philosophy and logic of affirming and non-affirming negative.

Study on Pratītyasamutpāda, theory of relativity and causality in Buddhism with reference to canonical literature.

Collection of speeches extracted from different sources on human morality.

In lieu of an abstract, here is a brief excerpt of the content:Divine Grace and the Play of OppositesTrent PomplunIn Prisoners of Shangri-la: Tibetan Buddhism and the West, Donald Lopez treats his readers to a provocative but entertaining history of Western fantasies about Tibet. Lopez discovers at the root of these fantasies a "play of opposites" between "the pristine and the polluted, the authentic and the derivative, the holy and the demonic, the good and the bad."1 Not surprisingly, Catholic missionaries (...) to Tibet play an important role in Lopez's history, and he depicts them as prisoners to the play of opposites par excellence. Truth be told, it is difficult to deny his charges; in a passage quoted by Lopez, the seventeenth-century Jesuit polymath Athanasius Kircher describes Tibetans' veneration of the Dalai Lama in these words:Strangers at their approach fall prostrate with their heads to the ground, and kiss him with incredible Veneration, which is no other than that which is performed upon the Pope of Rome; so that hence the fraud and deceit of the Devil may easily and plainly appear, who by his innate malignity and hatred, in way of abuse hath transferred, as he hath done all the other Mysteries of the Christian Religion, the Veneration which is due unto the Pope of Rome, the only Vicar of Christ on Earth, unto the superstitious Worship of barbarous people.Whence as the Christians call the Roman High-Priest Father of Fathers, so these Barbarians term their false Deity the Great Lama, that is, the Great High-Priest, the Lama of Lamas, that is, the High-Priest of High-Priests, because that from him, as from a certain Fountain, floweth the whole form and mode of their religion, or rather mad and brain-sick idolatry, whence also they call him the Eternal Father.2Lopez explains this passage in light of what he calls the "doctrine" of demonic plagiarism, a relatively common belief among Christian theologians that resemblances between Christianity and other religions could be explained as parodies of the true faith authored by the Devil. Athanasius Kircher undoubtedly believed in such parodies; in point of fact, he had much stronger views about them than many of his contemporaries. But Lopez continues,Why must this appearance be demonic? The answer derives in part from the Christian Church's claim to historical and ontological particularity. It is the [End Page 159] task of the missionary to transmit the word of particularity to those realms where it has not spread, to diffuse it from its unique point of origin. To carry its accoutrements from Rome in a time and to a place they could not possibly have been taken before, and to find them already there, suggests the workings of a power beyond history, which could only be seen as demonic.3I would like to take issue with this unfortunately misleading presentation of Christian theology. No orthodox Catholic theologian believed that such appearances were necessarily demonic, nor did any think that demonic influences ruled out other, more positive, ones. A cursory reading of the writings of Ippolito Desideri, the Jesuit adventurer and missionary who lived in Tibet from 1716 to 1721, should demonstrate that Roman Catholic theologians developed several complex theories about the resemblances between Christians and non-Christians in the seventeenth and early eighteenth centuries. If we situate the Jesuit missionary squarely in the theological currents of the seventeenth century, especially in debates about the salvation of non-Christians, I think we can come to see that the views of Roman Catholic missionaries about Tibetans, and non-Christians in general, were considerably more complex than Lopez imagines.Ippolito Desideri on the Salvation of Tibetan BuddhistsIppolito Desideri arrived in Lhasa on March 18, 1716. As a result of his acquaintance with Khang chen nas and Don grub tshe ring, Desideri quickly gained access to the court of the Qōśot Mongol chieftain Lha bzang Khan.4 Much to the missionary's delight, the Khan granted his request to preach the Gospel in Tibet with great enthusiasm and—if we are to believe Desideri's account—no small amount of paternal sentimentality. In order to facilitate his preaching, Desideri composed a small book explaining the errors... (shrink)

Collection of author's fragmented works; includes philosophical aspects of Vaibhāṣika, Sautrāntika doctrines, Mādhyamika and followng Tibetan schools.

Study on general observation on Tibetan Buddhist philosophical concept comparing with western philosophy.

Study on general philosophical concept of Tibetan Buddhism comparing with other faiths.

When Wittgenstein said psychology contains conceptual confusions and experimental results, one item he had in mind was the psycho-physiological theory of kinaesthesis, which offers an account of how we know limb movement and position. The aim of this essay is to develop and evaluate the objections to that theory which have been produced by Wittgenstein, Melden and Anscombe. That project involves specifying clearly what is involved in the theory, resolving various disagreements between the critics, showing the pattern of the objections, (...) and lastly evaluating the success of the case against the theory. That case amounts to the thesis that the kinaesthetic sensations we do have simply are not adequate to the evidential burden placed on them by the theory. Unless one thinks that they must constitute such evidence (the piece of conceptual confusion) no one would have thought that they do so. (shrink)

On the general philosophical concept of Tibetan Buddhism.

Analytical study on the fundamentals of philosophy.

Critical analysis on essential points of the seven texts of Buddhist logic (Sapta Pramāṇaśāstra).

Selected writings, including those of Gʹyu-thog Yon-tan-mgon-po, 1126 to 1202, on the morality of Tibetan medicine.

Buddhist canonical treatise on moral ethics.

ABSTRACT Sexting has become a prominent part of adolescent culture. Under current laws, adolescents caught sexting are being arrested, facing child pornography charges, and having to register as sex offenders. State laws on child pornography and child abuse differ throughout the United States and conflict with federal laws, making the ethical obligations for psychologists unclear. The purpose of this article is to promote awareness about legal obligations regarding adolescent sexting, address the ethical dilemma that psychologists face when adolescent sexting is (...) disclosed during psychological treatment, and to provide implications and recommendations for psychologists. (shrink)

"Der vorliegende Band vereinigt die Beitrèage des Symposiums zur Logik der Stoiker und ihrer Vorlèaufer, das vom 1.-7.9.1991 in Bamberg stattfand"--P. [7].

Interfirm collaboration and trust are topics currently exciting research interest. The literature treats trust as a unitary concept, providing little understanding of those processes that create trust, or are employed by parties relying on trust. I suggest that two distinct forms of trust can be observed in economic exchanges: fragile trust and resilient trust. I define these kinds of trust, speculate on processes by which economic actors learn about them, and explore contexts in which they are likely to be relied (...) upon by economic actors. I conclude with a discussion of implications for practice and scholarship. (shrink)

Community acts of material signification are an important form of sculpture that occur through an exchange of human and non-human agents. First these acts of sculpture are discussed in relation to extended mind, the morphogenic model of making, material engagement theory and entanglement to frame how humans shape the world as collaborators with non-humans by extending mind through material. I then discuss various acts of community material accumulation that I consider sculpture, skateboarding and clay forming as evidence of extended mind, (...) comparison of the morphogenic to the hylomorphic model of making, occurrences of materials affecting other materials absent of human intervention and my recent participatory installation Stone Fruit. These topics are used to present a lens for understanding the production of sculpture as a collaboration with opposed to dictation on systems of materials, places and people. This lens, in turn, presents community sites of material accumulation to be an important form of sculpture production. (shrink)

1. Das Fundament aus Schrift und Tradition -- 2. Der Weg des Menschen zur Wahrheit und Liebe -- 3. Die Verantwortung des Menschen für das Leben.

This paper explores how the virtuous aesthetic cosmopolitan—one actively engaged in cultivating an authoritative appreciation for culturally unfamiliar works or traditions of art, in a manner informed by moral cosmopolitan principles—engages with the ‘exotic’ artwork in a manner that is both morally responsible and aesthetically discerning. After providing an overview of philosophical cosmopolitanism and the aesthetic cosmopolitan’s project, I consider in depth a particular example: the music of Mauritanian singer Noura Mint Seymali as encountered by an unaccustomed listener. I explore (...) potential problematic responses to the work, including both chauvinistic and exoticizing responses. I then consider possible strategies for alternative responses, informed by the aesthetic and hermeneutic theories of Hume, Gadamer, and Charles Taylor. Having revealed deficiencies with these alternatives, I go on to argue that the cosmopolitan’s best strategy is a mode of appreciation that is ‘conversational’ in nature, an open-ended approach modeled on an exchange between the appreciator and an other-cultural interlocutor. In proposing such a model, I draw on the work of Kwame Appiah and Maria Lugones, as well as Anthony Laden’s recent work on conversational norms. (shrink)

This paper provides evidence for the following novel insights: (1) People’s economic decisions depend on their psychological motives, which are shaped predictably by the social context. (2) In particular, the social context influences people’s other-regarding preferences, their beliefs and their perceptions. (3) The influence of the social context on psychological motives can be measured experimentally by priming two antagonistic motives—care and anger—in one player towards another by means of an observance or a violation of a fairness norm. Using a mediation (...) approach, we find that the care motive leads to higher levels of cooperation which are driven by more optimistic beliefs, a different perception of the game as well as by a shift towards more pro-social preferences. (shrink)

This article argues that ‘the digital’ and ‘big data’ are metaphors of obfuscation, which are used to screen the real effects of technologies on lived experiences and the planet. Now that technolog...

Corpus of treatises of Gelukpa doctrines, philosophies, rituals etc.

In the Investigations, #s 371 and 373, Wittgenstein said: “Essence is expressed by grammar” and “Grammar tells what kind of object anything is …”. Those passages, which commit Wittgenstein to holding that things have essences and which offer an account of what essences consist in, have been ignored by commentators, chiefly because it is thought that in #65ff (family resemblances) Wittgenstein rejected essentialism. The aim of this paper is to straighten out the story of Wittgenstein's thought on the subject of (...) essence and to show that he produced (somewhat following in Kant's footsteps) a major change in the conception of an essence. (shrink)

This paper critically examines the pervasive colonial myth that associates whiteness with cleanliness and blackness with dirtiness, a myth often perpetuated through media, especially soap advertisements. Through an analysis of Frantz Fanon’s contributions to psychoanalysis and phenomenology, the paper elucidates how racial constructs are sociogenically constructed and internalized, shaping the collective unconscious. Focusing on Fanon’s phenomenological exploration of the white gaze, the paper highlights its role in overdetermining the black man, reducing them to an object embodying racial myths. The paper (...) demonstrates the enduring influence these entrenched myths have on racialized habits of perception and advocates for their disruption. The ongoing presence of colonial mythologies in modern soap advertising demonstrates the need for a concerted effort to dismantle these sedimented habits. The conclusion focuses specifically on challenging the myth of whiwhiteness as cleanliness as it continues to operate. (shrink)