Emptiness means that all entities are empty of, or lack, inherent existence - entities have a merely conceptual, constructed existence. Though Nagarjuna advocates the Middle Way, his philosophy of emptiness nevertheless entails nihilism, and his critiques of the Nyaya theory of knowledge are shown to be unconvincing.

Buddhism, in its diverse forms and throughout its long history, has had a profound influence on Asian cultures and the lives of countless individuals. In recent times, it has also attracted great interest among people in other parts of the world, including philosophers. Buddhist traditions often deal with ideas and concerns that are central to philosophy. A distinctively Buddhist philosophy of religion can be developed which focuses on Buddhist responses to issues such as the problem of suffering, the purpose and (...) potential of human existence, life after death, freedom and moral responsibility, appearance and reality, the nature of religious language, attitudes to religious diversity and the relationship between Buddhism and science. Buddhism: A Contemporary Philosophical Investigation examines some of the central questions that such ideas raise, drawing on ancient and more recent sources from a variety of Buddhist traditions, as viewed from a contemporary philosophical standpoint. (shrink)

A philosophical analysis is offered of the relationship between knowledge and liberation in Buddhism. Buddhists often consider the knowledge of impermanence as a key to liberation from craving, attachment, and hence suffering. However, it can be objected that one may know that things are impermanent and yet still be subject to craving and attachment. In the face of this objection, critical consideration is given to five ways in which one might preserve the claim that a knowledge of things as they (...) actually are results in liberation from craving and attachment. Many Buddhists might in fact reject the thesis that knowledge alone, no matter how it is characterized, is a sufficient condition for liberation. (shrink)

It seems uncontroversial that Buddhism is therapeutic in intent. The word ‘therapy’ is often used, however, to denote methods of treating medically defined mental illnesses, while in the Buddhist context it refers to the treatment of deep-seated dissatisfaction and confusion that, it is claimed, afflict us all. The Buddha is likened to a doctor who offers a medicine to cure the spiritual ills of the suffering world. In the Pāli scriptures, one of the epithets of the Buddha is ‘the Great (...) Physician’ and the therapeutic regimen or healing treatment is his teaching, theDhamma. This metaphor is continued in later literature, most famously in theSaddharmapuṇḍarīka Sūtra, where the Buddha is said to be like a benevolent doctor who attempts to administer appropriate medicine to his sons. In the Mahāyāna pantheon, one of the most popular of the celestial Buddhas is Bhaiṣajyaguru, the master of healing, who is believed to offer cures for both the spiritual and more mundane ailments of sentient beings. The four truths, possibly the most pervasive of all Buddhist teachings, are expressed in the form of a medical diagnosis. The first truth, that there is suffering (dukkha), is the diagnosis of the disease. The second truth, that suffering arises from a cause (or causes), seeks to identify the root source of the disease. The third truth, that suffering can be ended, is a prognosis that the disease is curable. The fourth truth describes the path to end suffering, and is the prescription of treatment. (shrink)

Buddhism is essentially a teaching about liberation - from suffering, ignorance, selfishness and continued rebirth. Knowledge of 'the way things really are' is thought by many Buddhists to be vital in bringing about this emancipation. This book is a philosophical study of the notion of liberating knowledge as it occurs in a range of Buddhist sources. Buddhism, Knowledge and Liberation assesses the common Buddhist idea that knowledge of the three characteristics of existence is the key to liberation. It argues that (...) this claim must be seen in the context of the Buddhist path and training as a whole. Detailed attention is also given to anti-realist, sceptical and mystical strands within the Buddhist tradition, all of which make distinctive claims about liberating knowledge and the nature of reality. David Burton seeks to uncover various problematic assumptions which underpin the Buddhist worldview. Sensitive to the wide diversity of philosophical perspectives and interpretations that Buddhism has engendered, this book makes a serious contribution to critical and philosophically aware engagement with Buddhist thought. Written in an accessible style, it will be of value to those interested in Buddhist Studies and broader issues in comparative philosophy and religion. (shrink)

Emptiness is a central concept in Mahāyāna Buddhist philosophy; however, it has multiple meanings. The purpose of this chapter is to identify the most prominent meanings of emptiness in Mahāyāna Buddhism and highlight some important interpretive disputes. This chapter is also an exercise in comparative philosophizing; it discusses similarities between the emptiness concept and some Western philosophical ideas. The Madhyamaka assertion that all things are empty means that they are all dependently originating; they lack or are empty of autonomous existence (...) because they are reliant on causes to bring them into and sustain their existence. Another concept of emptiness occurs in the buddha‐nature teaching. The chapter presents Yogācāra as a form of ontological idealism, which claims that the external world of objects is actually a creation of the mind. It explains that the concept of emptiness in Mahāyāna Buddhism is contested and open to a variety of interpretations. (shrink)

The Reputation of Justice Oliver Wendell Holmes, Jr., one of the chief architects of twentieth century American law, has gone through a number of phases, changing from being altogether praiseworthy in the last years of his life and the first years after his death in 1935 to that of more sober evaluations. Writing at mid-century Henry Steele Commager offered the judgment that Holmes had had about him “much of the Olympian [and] something of the Mephistophelean.” The most useful account of (...) how the winds of change swept along Holmes' reputation is an article by G. Edward White, “The Rise and Fall of Justice Holmes,” which appeared in the University of Chicago Law Review in 1971. White examined the myth of Justice Holmes as it obtained from 1932 to 1940 and then proceeded to describe the demythologizing of Holmes from 1941 through 1949. (shrink)

The views expressed in this publication are those of its author, and not necessarily those of the Libertarian Alliance, its Committee, Advisory Council or subscribers.

The poetic art of Edwin Arlington Robinson mirrored remarkably the sources of the American mind of his generation and the growth nurtured by these sources.

This study compared the family characteristics, victimization histories, and number of perpetration offenses of juvenile offenders who admitted to having had sex with animals to juvenile offenders who did not. The study found that 96% of the juveniles who had engaged in sex with nonhuman animals also admitted to sex offenses against humans and reported more offenses against humans than other sex offenders their same age and race. Those juveniles who had engaged in sex with animals were similar to other (...) sex offenders in that they also came from families with less affirming and more incendiary communication, lower attachment, less adaptability, and less positive environments. Those juveniles who had engaged in sex with animals reported victimization histories with more emotional abuse and neglect and a higher number of victimization events than other offenders. This would seem to indicate that sex with animals may be an important indicator of potential or co-occurring sex offenses against humans and may be a sign of severe family dysfunction and abuse that should be addressed in the arenas of psychological intervention, juvenile justice programs, and public policy. (shrink)

The Notion of Ditthi in Theravada Buddhism: The Point of View, Paul Fuller, pp. xiv + 257, £65.00. ISBN 0 415-34293-7.