Results for 'Abhidharma'

80 found
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  1.  35
    Abhidharma Metaphysics and the Two Truths.Kris McDaniel - 2019 - Philosophy East and West 69 (2):439-463.
    The distinction between "the two truths" was initially developed to resolve seeming contradictions in the Buddha's teachings.1 The Buddha teaches that persons should act compassionately, that persons will be reincarnated, and that persons do not exist. The first two lessons seem inconsistent with the third. Consistency could be restored by distinguishing kinds of truth: the first and second lessons are conventionally true, but it is conventionally but not ultimately true that persons exist.2In addition to this semantic distinction, there is an (...)
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  2.  23
    Abhidharma.Noa Ronkin - 2018 - Stanford Encyclopedia of Philosophy.
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  3.  77
    Ontological Pluralism, Abhidharma Metaphysics, and the Two Truths: A Response to Kris McDaniel.Andrew Brenner - 2020 - Philosophy East and West 70 (2):543-557.
    Kris McDaniel has recently proposed an interpretation of the distinction between conventional truth and ultimate truth, as that distinction is made within Abhidharma metaphysics. According to McDaniel's proposal, the distinction between conventional truth and ultimate truth is closely connected with a similar distinction between conventional existence and ultimate existence. What is more, the distinction between conventional existence and ultimate existence should be interpreted along ontological pluralist lines: the difference between things that ultimately exist and things that merely conventionally exist (...)
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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.  89
    On the Abhidharma Ontology.PaulM Williams - 1981 - Journal of Indian Philosophy 9 (3):227-257.
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  6.  1
    Dharma and Abhidharma.Johannes Bronkhorst - 1985 - Bulletin of the School of Oriental and African Studies 48:305-320.
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  7.  7
    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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  8.  54
    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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  9.  72
    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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  10. 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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  11.  34
    Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems: Translated From the German by Sophie Francis Kidd as Translator and Under the Supervision of Ernst Steinkellner as Editor.Erich Frauwallner - 1995 - SUNY Press.
    "This is a translation of Frauwallner's Abhidharmastudien.
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  12.  28
    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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  13.  79
    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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  14.  27
    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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  15.  11
    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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  16. 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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  17.  2
    Equal-Headed : An Abhidharma Innovation and Commentarial Developments.Tse-fu Kuan - 2018 - Buddhist Studies Review 35 (1-2):135-160.
    The suicide accounts of three bhikkhus in sutta literature probably inspired the formulation of a particular type of person who attains Arahantship at death, later designated as an ‘equal-headed’ person in the Abhidhamma. The Therav?da tends to depict those bhikkhus as non-Arahants before suicide. The Pali commentary explains that they did not attain Arahantship until their deaths and refers to two of them as each being an ‘equal-header’. By contrast, the Sarv?stiv?da s?tras and Abhidharma portray them as Arahants during (...)
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  18. Seeing in the Dark: Of Epistemic Culture and Abhidharma in the Long Fifth Century C.E.Sonam Kachru - 2021 - Journal of Dharma Studies 3 (2):291-317.
    Abhidharma, the genre of knowledge concerned with putting into systematic shape what the Buddha taught, can seem a forbidding subject. In this essay, taking Skandhila’s Introduction to Abhidharma and Vasubandhu’s Abhidharmakośabhāṣya as touchstones, I will try to shed a little philosophical light on Abhidharma as a variety of epistemic culture in the long fifth century C.E. in South Asia. To think of Abhidharma as an epistemic culture is not only to think of what goes into the (...)
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  19. Time and Temporality in Sāṁkhya-Yoga and Abhidharma Buddhism.Braj M. Sinha - 1983 - Munshiram Manoharlal Publishers.
     
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  20.  8
    Some Cases of Doctrinal Proofs in the Abhidharma-Kośa-Bhāsya.Katsura Shoryu - 2003 - Journal of Indian Philosophy 31 (1):105-120.
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  21.  20
    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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  22.  13
    Myriad Worlds: Buddhist Cosmology in Abhidharma, Kalacakra and Dzog-Chen.Sara Mcclintock - 1999 - Philosophy East and West 49 (2):209.
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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.  37
    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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  25.  21
    A. Hirakawa: "Zeitlehre im Urbuddhismus und Abhidharma".Masako Odagawa - 1976 - Perspektiven der Philosophie 2:363-368.
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  26.  27
    A. Hirakawa: "Zeitlehre Im Urbuddhismus Und Abhidharma".Masako Odagawa - 1976 - Perspektiven der Philosophie 2:363-368.
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  27. Philosophy and Psychology in the Abhidharma.Herbert V. Guenther - 1976 - Random House.
  28.  33
    Some Cases of Doctrinal Proofs in the Abhidharma-Kośa-BhāSya.Shoryu Katsura - 2003 - Journal of Indian Philosophy 31 (1/3):105-120.
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  29.  11
    A-Bi-da-Mo Shisō Kenkyū (A Study of Abhidharma Philosophy)A-Bi-da-Mo Shiso Kenkyu.Kenneth Chen & Sasaki Genjun - 1959 - Journal of the American Oriental Society 79 (4):291.
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  30. No Self and the Phenomenology of Agency.Monima Chadha - 2017 - Phenomenology and the Cognitive Sciences 16 (2):187-205.
    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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  31. A Treatise on Buddhist Philosophy, or, Abhidhamma.C. L. A. De Silva - 1937 - Sri Satguru Publications.
    Exposition of Abhidharma, Buddhist philosophy.
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  32.  91
    No-Self and the Phenomenology of Ownership.Monima Chadha - 2018 - Australasian Journal of Philosophy 96 (1):14-27.
    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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  33. Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary).Oren Hanner - 2021 - Oxford Research Encyclopedia of Religion.
    The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the fourth or fifth century by the Indian Buddhist philosopher Vasubandhu. This work elucidates the Buddha’s teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school (“the theory that all [factors] exist”), while recording the major doctrinal polemics that developed around them, primarily those points of contention with the Sautrāntika system of thought (“followers of the scriptures”). Employing the methodology and terminology of (...)
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  34.  32
    Reconstructing Memories, Deconstructing the Self.Monima Chadha - 2019 - Mind and Language 34 (1):121-138.
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  35.  80
    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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  36.  20
    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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  37.  1
    Philosophy and its Development in the Nikāyas and Abhidhamma.Fumimaro Watanabe - 1983 - Motilal Banarsidass.
    History of Buddhist philosophy, with special reference to canonical and early philosophical literature, presenting Sarvāstivāda and Theravāda school.
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  38. 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. Buddhist Reductionism and Free Will: Paleo-Compatibilism.Rick Repetti - 2012 - Journal of Buddhist Ethics 19:33-95.
    A critical review of Mark Siderits's arguments in support of a compatibilist Buddhist theory of free will based on early Abhidharma reductionism and the two-truths distinction between conventional and ultimate truths or reality, which theory he terms 'paleo-compatibilism'. The Buddhist two-truths doctrine is basically analogous to Sellers' distinction between the manifest and scientific images, in which case the argument is that determinism is a claim about ultimate reality, whereas personhood and agency are about conventional reality, both discourse domains are (...)
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  40.  10
    A Reply to Andrew Brenner.Kris McDaniel - 2020 - Philosophy East and West 70 (2):557-565.
    In "Abhidharma Metaphysics and the Two Truths", I argued that a version of ontological pluralism—the view that there are different modes of being—is a philosophically satisfactory account of the doctrine of two truths as found in Abhidharma metaphysics, and that it is superior to accounts in the secondary literature.1 According to my account, the doctrine of two truths is best construed as a view that distinguishes between conventional and ultimate reality, the former of which is enjoyed by persons (...)
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  41. Paving the Great Way: Vasubandhu’s Unifying Buddhist Philosophy.Jonathan C. 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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  42. Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self.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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  43. 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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  44. Śāntideva and the Moral Psychology of Fear.Bronwyn Finnigan - forthcoming - In Douglas Duckworth & Jonathan Gold (eds.), Readings of the Introduction to Bodhisattva Practice. Columbia University Press.
    Buddhists consider fear to be a root of suffering. In Chapters 2 and 7 of the Bodhicaryāvatāra, Śāntideva provides a series of provocative verses aimed at inciting fear to motivate taking refuge in the Bodhisattvas and thereby achieve fearlessness. This article aims to analyze the moral psychology involved in this transition. It will structurally analyze fear in terms that are grounded in, and expand upon, an Abhidharma Buddhist analysis of mind. It will then contend that fear, taking refuge, and (...)
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  45.  67
    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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  46.  52
    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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  47.  51
    Self-Conscious Emotions Without a Self.Monima Chadha & Shaun Nichols - 2019 - Philosophers' Imprint 19.
    Recent discussions of emotions in Buddhism suggest that one of the canonical self-conscious emotions, shame, is an emotion to be endorsed and indeed cultivated. The canonical texts in the Abhidharma Buddhist tradition, endorse hiri as one of the wholesome factors “always found in all good minds” and as one of “the guardians of the world”. Shame is widely taken to be a self-conscious emotion, and so if hiri counts as shame, this seems to be in tension with the central (...)
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  48. Indian Buddhist Philosophy: Metaphysics as Ethics.Amber D. Carpenter - 2014 - Routledge.
    Development of Buddhist thought in India; 1. The Buddha’s suffering; 2. Practice and theory of no-self; 3. Kleśas and compassion; 4. The second Buddha’s greater vehicle; 5. Karmic questions; 6. Irresponsible selves, responsible non-selves; 7. The third turning: Yogācāra; 8. The long sixth to seventh century: epistemology as ethics; I. Perception and conception: the changing face ofultimate reality; II. Evaluating reasons: Naiyāyikas and Diṅnāga. III. Madhyamaka response to Yogācāra IV. Percepts and concepts: Apoha 1 ; V. Efficacy: Apoha 2 ; (...)
     
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  49.  1
    Buddhist Thought in India: Three Phases of Buddhist Philosophy.Edward Conze - 1962 - Allen & Unwin.
    Originally published in 1962. This book discusses and interprets the main themes of Buddhist thought in India and is divided into three parts: Archaic Buddhism: Tacit assumptions, the problem of "original Buddhism", the three marks and the perverted views, the five cardinal virtues, the cultivation of the social emotions, Dharma and dharmas, Skandhas, sense-fields and elements. The Sthaviras: the eighteen schools, doctrinal disputes, the unconditioned and the process of salvation, some Abhidharma problems. The Mahayana: doctrines common to all Mahayanists, (...)
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  50. 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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