Results for 'Abhidharma'

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  1.  21
    Changing Frames in Buddhist Thought: The Concept of Ākāra in Abhidharma and in Buddhist Epistemological Analysis. [REVIEW]Birgit Kellner - 2014 - Journal of Indian Philosophy 42 (2-3):275-295.
    It has been argued that the use of the concept of ākāra—a mental “form,” “appearance” or “aspect”—in Buddhist epistemological analysis or pramāṇa exhibits continuities with earlier Buddhist thinking about mental processes, in particular in Abhidharma. A detailed inquiry into uses of the term ākāra in pertinent contexts in Vasubandhu’s Abhidharmakośabhāṣya brings to light different semantic nuances and functions of this term. The characteristic use of ākāra in Buddhist epistemological discourse turns out to be continuous with only some of the (...)
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  2. Philosophy and Psychology in the Abhidharma.Herbert V. Guenther - 1976 - Random House.
     
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  3.  14
    Dependent Arising, Non-Arising, and the Mind: MMK1 and the Abhidharma.Mattia Salvini - 2014 - Journal of Indian Philosophy 42 (4):471-497.
    The first Chapter of Nāgārjuna’s Mūlamadhyamakakārikā offers a critique of causation that includes the Abhidharmic category of the ‘four conditions’. Following the South-Asian commentarial tradition, this article discusses the precise relationship between Madhyamaka philosophy and its fundamental Abhidharmic background. What comes to light is a more precise assessment of Madhyamaka ideas about viable conventions, understood as the process of dependent arising. Since this is primarily in the sense of conceptual dependence, it involves sentiency as a necessary causal element, and the (...)
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  4. Abhidharma Buddhism to 150 A.D.Karl H. Potter - 1970 - In The Encyclopedia of Indian Philosophies. Motilal Banarsidass.
     
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  5. Time and Temporality in Sāṁkhya-Yoga and Abhidharma Buddhism.Braj M. Sinha - 1983 - Munshiram Manoharlal Publishers.
     
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  6.  35
    Inner Awareness is Essential to Consciousness: A Buddhist-Abhidharma Perspective.Monima Chadha - 2017 - Review of Philosophy and Psychology 8 (1):83-101.
    This paper defends the realist representationalist version of the Buddhist-Abhidharma account of consciousness. The account explains the intentionality and the phenomenality of conscious experiences by appealing to the doctrine of self-awareness. Concerns raised by Buddhist Mādhyamika philosophers about the compatibility of reflexive awareness and externality of the objects of perception are addressed. Similarly, the Hindu critiques on the incoherence of the Buddhist doctrine of reflexive awareness with the doctrines of no-self and momentariness are also answered.
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  7.  33
    Time-Series of Ephemeral Impressions: The Abhidharma-Buddhist View of Conscious Experience.Monima Chadha - 2015 - Phenomenology and the Cognitive Sciences 14 (3):543-560.
    In the absence of continuing selves or persons, Buddhist philosophers are under pressure to provide a systematic account of phenomenological and other features of conscious experience. Any such Buddhist account of experience, however, faces further problems because of another cardinal tenet of Buddhist revisionary metaphysics: the doctrine of impermanence, which during the Abhidharma period is transformed into the doctrine of momentariness. Setting aside the problems that plague the Buddhist Abhidharma theory of experience because of lack of persons, I (...)
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  8.  15
    Vij Aptim Trat and the Abhidharma Context of Rarly Yog C Ra.Richard King - 1998 - Asian Philosophy 8 (1):5 – 17.
    Contemporary accounts of early Mah y na Buddhist schools like the Madhyamaka and the Yog c ra tend to portray them as generally antithetical to the Abhidharma of non-Mah y na schools such as the Therav da and the Sarv stiv da. This paper attempts to locate early Yog c ra philosophical speculation firmly within the broader context of Abhidharma debates. Certain key Yog c ra concepts such as layavij na, vij apti-m trat and citta-m tra are discussed (...)
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  9.  57
    On the Abhidharma Ontology.Paul M. Williams - 1981 - Journal of Indian Philosophy 9 (3):227-257.
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  10.  17
    Abhidharma.Noa Ronkin - forthcoming - Stanford Encyclopedia of Philosophy.
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  11.  28
    Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems.Erich Frauwallner - 1995 - SUNY Press.
    "This is a translation of Frauwallner's Abhidharmastudien.
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  12.  48
    From Category To Ontology: The Changing Role Of Dharma In Sarvāstivāda Abhidharma[REVIEW]Collett Cox - 2004 - Journal of Indian Philosophy 32 (5-6):543-597.
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  13.  16
    Whitehead's Process Realism, the Abhidharma Dharma Theory, and the Mahayana Critique.David A. Dilworth - 1978 - International Philosophical Quarterly 18 (2):151-169.
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  14.  12
    Self, Dependent Origination and Action in Bactrian and Gandharan Sarvastivada Abhidharma Texts.Bart Dessein - 1999 - Communication and Cognition: An Interdisciplinary Quarterly Journal 32 (1-2):53-83.
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  15.  8
    A. Hirakawa: "Zeitlehre Im Urbuddhismus Und Abhidharma".Masako Odagawa - 1976 - Perspektiven der Philosophie 2:363-368.
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  16.  17
    Some Cases of Doctrinal Proofs in the Abhidharma-Kośa-BhāSya.Katsura Shoryu - 2003 - Journal of Indian Philosophy 31 (1/3):105-120.
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  17.  2
    Some Cases of Doctrinal Proofs in the Abhidharma-Kosa-Bhasya.Shoryu Katsura - 2003 - Journal of Indian Philosophy 31 (1):105-120.
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  18.  1
    Review of Myriad Worlds: Buddhist Cosmology in Abhidharma, Kālacakra and Dzog-Chen by Jamgön Kongtrul Lodrö Tayé; International Translation Committee. [REVIEW]Sara Mcclintock - 1999 - Philosophy East and West 49 (2):209-212.
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  19. Abhidharma Buddhism to 150 A.D.Karl H. Potter [ - 1970 - In Karl H. Potter (ed.), The Encyclopedia of Indian Philosophies. Motilal Banarsidass.
     
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  20. Whitehead’s Process Realism, the Abhidharma Dharma Theory, and the Mahayana Critique.A. Dilworth David - 1978 - International Philosophical Quarterly 18 (2):151-169.
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  21. Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems.E. G., Erich Frauwallner, Sophie Francis Kidd & Ernst Steinkellner - 1997 - Journal of the American Oriental Society 117 (1):225.
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  22. Philosophy and Psychology in the Abhidharma.Ludwik Sternbach & Herbert V. Guenther - 1977 - Journal of the American Oriental Society 97 (3):365.
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  23. Shuo Yi Qie You Bu Zhi Chan Ding Lun Yan Jiu: Yi Fan Wen "Ju She Lun" Ji Qi Fan Han Zhu Shi Wei Ji Chu = Dhyāna-Samāpatti in Sarvāstivāda Abhidharma. Weishan - 2011 - Zhongguo Ren Min da Xue Chu Ban She.
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  24.  35
    No-Self and the Phenomenology of Agency.Monima Chadha - forthcoming - Phenomenology and the Cognitive Sciences:1-19.
    The Buddhists philosophers put forward a revisionary metaphysics which lacks a “self” in order to provide an intellectually and morally preferred picture of the world. The first task in the paper is to answer the question: what is the “self” that the Buddhists are denying? To answer this question, I look at the Abhidharma arguments for the No-Self doctrine and then work back to an interpretation of the self that is the target of such a doctrine. I argue that (...)
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  25.  7
    Christian Coseru, Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Reviewed By.Rick Repetti - 2015 - Philosophy in Review 35 (4):191-193.
    This work focuses on a narrow Buddhist epistemological tradition that begins with the Abhidharma philosopher Vasubandhu’s analyses of perception and is developed by Dignāga, Dharmakīrti, Kamalaśīla, and Śāntarakṣita. Coseru explains how Buddhist epistemology evolved in dialogue with competing conceptions internal to Buddhism and against orthodox Indian philosophies, particularly Nyāya and Mīmāṃsā. Coseru’s main argument is that although widespread interpretations of Buddhist epistemology are foundationalist, a more useful way to understand it is as a form of phenomenology consistent with enactivism (...)
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  26.  59
    Early Buddhist Metaphysics: The Making of a Philosophical Tradition.Noa Ronkin - 2005 - London ; New Yorkroutledgecurzon.
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and (...)
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  27. The Spitzer Manuscript: The Oldest Philosophical Manuscript in Sanskrit.Eli Franco - 2004 - Verlag Der Österreichischen Akademie Der Wissenschaften.
     
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  28. Reason and Experience in Buddhist Epistemology.Christian Coseru - 2013 - In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.
    As a specific domain of inquiry, “ Buddhist epistemology” stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct experience---which the Buddhist considers as more normative than other, more indirect, modes of knowing---and the largely discursive and argumentative ways (...)
     
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  29.  23
    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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  30.  40
    Review of Mark Siderits, Buddhism as Philosophy. [REVIEW]Peter Jilks - 2008 - Sophia 47 (1):79-82.
    Siderits’ book is a welcome contribution to the ongoing dialogue between Buddhism and Western analytic philosophy. It covers the three main areas of philosophical enquiry—metaphysics, ethics and epistemology. Although conceptually quite challenging in places, the information is always presented in a pedagogic, evolutionary and highly readable manner. There are occasional problems with Siderits’ approach of isolating Buddhism as philosophy from Buddhism as religion, particularly in his chapter on ethics, which cannot avoid being somewhat unbalanced, and possibly misrepresentational, as it skirts (...)
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  31. The Budhistic [Sic] Philosophy of the Theravada School, as Embodied in the Pali Abhidhamma.N. K. Bhagwat - 1929 - Patna, Patna University.
     
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  32. A Treatise on Buddhist Philosophy, or, Abhidhamma.C. L. A. De Silva - 1937 - Sri Satguru Publications.
     
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  33. The Psychological Attitude of Early Buddhist Philosophy and its Systematic Representation According to Abhidhamma Tradition.Anagarika Brahmacari Govinda - 1961 - S. Weiser.
     
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  34. Some Psychological Aspects of Early Buddhist Philosophy Based on Abhidharmakośa of Vasubandhu.Aruna Haldar - 1981 - Asiatic Society.
     
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  35. The Abhidhamma Philosophy, or, the Psycho-Ethical Philosophy of Early Buddhism.Jagadīśa Kāśyapa (ed.) - 1982 - Bharatiya Vidya Prakashan.
     
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  36. A Concise Encyclopedia of Early Buddhist Philosophy: Based on the Study of the Abhidhammatthasaṅgahasarūpa.Chandra B. Varma - 1992 - Eastern Book Linkers.
     
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  37. Philosophy and its Development in the Nikāyas and Abhidhamma.Fumimaro Watanabe - 1983 - Motilal Banarsidass.
  38.  41
    Toward an Understanding of Non-Dual Mindfulness.John Dunne - 2011 - Contemporary Buddhism 12 (1):71--88.
    The aim of this article is to explore an approach to ?mindfulness? that lies outside of the usual Buddhist mainstream. This approach adopts a ?non-dual? stance to meditation practice, and based on my limited experience and training in Mindfulness Based Stress Reduction, this non-dual notion of ?mindfulness? seems an especially appropriate point of comparison between Mindfulness Based Stress Reduction and Buddhism. That comparison itself will not be the focus here?given my own inexpertise and lack of clinical experience, it would be (...)
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  39.  5
    No-Self and the Phenomenology of Ownership.Monima Chadha - forthcoming - Australasian Journal of Philosophy:1-14.
    The Abhidharma Buddhist revisionary metaphysics aims to provide an intellectually and morally preferred picture of the world that lacks a self. The first part of the paper claims that the Abhidharma ‘no-self’ view can be plausibly interpreted as a no-ownership view, according to which there is no locus or subject of experience and thus no owner of mental or bodily awarenesses. On this interpretation of the no-self view, the Abhidharma Buddhist metaphysicians are committed to denying the ownership (...)
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  40. Paving the Great Way: Vasubandhu's Unifying Buddhist Philosophy.Jonathan Gold - 2014 - Cambridge University Press.
    The Indian Buddhist philosopher Vasubandhu is known for his critical contribution to Buddhist Abhidharma thought, his turn to the Mahayana tradition, and his concise, influential Yogacara-Vijñanavada texts. _Paving the Great Way_ reveals another dimension of his legacy: his integration of several seemingly incompatible intellectual and scriptural traditions, with far-ranging consequences for the development of Buddhist epistemology and the theorization of tantra. Most scholars read Vasubandhu's texts in isolation and separate his intellectual development into distinct phases. Featuring close studies of (...)
     
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  41. Vaibhāsika Metaphoricalism.Charles Goodman - 2005 - Philosophy East and West 55 (3):377-393.
    : Scholars have proposed several different interpretations of the doctrine of no-self found in the Buddhist Abhidharma literature. It is argued here that two of these, Constitutive Reductionism and Eliminativism, are ruled out by textual evidence. A third, the Eliminative Reductionism of Siderits, is much closer to the intent of the texts.We can refine it further by attending to the role of metaphor in Vaibhāsika accounts of the no-self doctrine. If we update this view by drawing on analytic philosophy, (...)
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  42.  83
    Buddhist Reductionism.Mark Siderits - 1997 - Philosophy East and West 47 (4):455-478.
    While Derek Parfit is aware that his reductionism about persons is anticipated in early Buddhism and Abhidharma, he has not explored that tradition for any clues it might yield concerning the consequences of adopting the position. In this essay, the tradition is used to construct a taxonomy of possible views about persons, and then examine the meta-physical commitments that Buddhist reductionists claim are entailed by their view. While these turn out to be significant, it is argued here that this (...)
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  43. Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. [REVIEW]Matthew MacKenzie - 2010 - Phenomenology and the Cognitive Sciences 9 (1):75-99.
    In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind (...)
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  44.  40
    A Buddhist Epistemological Framework for Mindfulness Meditation.Monima Chadha - 2015 - Asian Philosophy 25 (1):65-80.
    One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating (...)
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  45.  28
    From Buddha's Speech to Buddha's Essence: Philosophical Discussions of Buddha-Vacana in India and China.Eunsu Cho - 2004 - Asian Philosophy 14 (3):255 – 276.
    This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and those written by 7th century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned 'the essence of the Buddha's teaching'. This issue labeled fo-chiao t'i lun, the theory of 'the essence of the Buddha's teaching', was one of the topics on which Chinese Yogācāra scholars have shown a keen interest and served as the inspiration for extensive intellectual dialogues in (...)
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  46.  17
    The First Argument for Sarv Stiv Da.David Bastow - 1995 - Asian Philosophy 5 (2):109 – 125.
    Abstract Philosophers belonging to the Buddhist school of Sarv?stiv?da believed in the real existence of past and future dharmas. This paper explores the implications, soteriological and philosophical, of an argument for this belief presented at the beginning of an early abhidharma text. The argument is two?fold: that past states of mind can be directly perceived; and that the temporal and causal context of these states of mind, including their karmic future and the possibility of an alternative saving future, can (...)
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  47.  15
    Buddhist Functionalism—Instrumentality Reaffirmed.David Scott - 1995 - Asian Philosophy 5 (2):127 – 149.
    Abstract This article seeks to determine if Buddhism can best be understood as primarily a functionalist tradition. In pursuing this, some analogies arise with various Western strands?particularly James? ?pragmatism?, Dewey's ?instrumentalism?, Braithwaite's ?empiricism?, Wittgenstein's ?language games?, and process thinkers like Hartshorne and Jacobson. Within the Buddhist setting, the traditional Therav?da framework of sila (ethics/precepts), sam?dhi (meditation) and pañña (wisdom) are examined, together with Therav?da rituals. Despite some ?correspondence? approaches with regard to truth claim statements, e.g. vipassan? ?insight? and Abhidharma (...)
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  48.  8
    Persons Keeping Their Karma Together.Amber D. Carpenter - 2015 - In Koji Tanaka, Yasuo Deguchi, Jay L. Garfield & Graham Priest (eds.), The Moon Points Back. Oxford University Press USA.
    This chapter aims to reconstruct the philosophical motivation for the pudgalavāda or “Personalist” Buddhist view that the person is ultimately real. It argues that the ultraminimalism of the Abhidharma is too minimal to account for crucial features of personhood—especially its capacity to construct unities out of pluralities. The Buddhist Personalist insists that the individuation of person-constituting continua must be an ultimately real fact, not something we project onto or construct out of ultimate reality. That certain ultimate particulars really do (...)
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  49. Language and Meaning: Buddhist Interpretations of "the Buddha's Word" in Indian and Chinese Perspectives.Eun-su Cho - 1997 - Dissertation, University of California, Berkeley
    This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and their counterparts by seventh century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned "the essence of the Buddha's teaching," and developed intellectual dialogues through their texts. ;In the Indian Abhidharma texts, Sa ngitiparyaya, Jnanaprasthana, Mahavibhasa, Abhidharmakosa, and Nyayanusara, the nature of the Buddha's word was either "sound," the oral component of speech, or "name," the component of language (...)
     
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  50.  35
    Encyclopedia of Asian Philosophy.Oliver Leaman (ed.) - 2001 - Routledge.
    From Abhidharma to Zurvan, this important new resource identifies and defines the principal concepts and individuals in Asian philosophy throughout the world. The comprehensive geographic coverage encompasses China, Japan, India, the Middle East, the United States and Australasia, with an emphasis on contemporary developments and movements. Featuring 650 signed A-Z entries, the Encyclopedia emphasises the present-day vitality of Asian philosophy, and provides extensive coverage of trends such as the reciprocal exchange of theories between East and West, and new schools (...)
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