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Dan Arnold [25]Daniel Arnold [5]Dana Arnold [4]Daniel A. Arnold [1]
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Profile: Dan Arnold (University of Chicago)
  1. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion.Dan Arnold - 2005 - Columbia University Press.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers an innovative (...)
     
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  2.  37
    Buddhist Idealism, Epistemic and Otherwise: Thoughts on the Alternating Perspectives of Dharmakīrti.Dan Arnold - 2008 - Sophia 47 (1):3-28.
    Some influential interpreters of Dharmakīrti have suggested understanding his thought in terms of a ‘sliding scale of analysis.’ Here it is argued that this emphasis on Dharmakīrti's alternating philosophical perspectives, though helpful in important respects, obscures the close connection between the two views in play. Indeed, with respect to these perspectives as Dharmakīrti develops them, the epistemology is the same either way. Insofar as that is right, John Dunne's characterization of Dharmakīrti's Yogācāra as ‘epistemic idealism ’ may not, after all, (...)
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  3.  26
    The Deceptive Simplicity of Nāgārjuna's Arguments Against Motion: Another Look at Mūlamadhyamakakārikā Chapter 2. [REVIEW]Dan Arnold - 2012 - Journal of Indian Philosophy 40 (5):553-591.
    This article – which includes a complete translation of Mūlamadhyamakakārikā chapter 2 together with Candrakīrti’s commentary thereon – argues that notwithstanding the many different and often arcane interpretations that have been offered of Nāgārjuna’s arguments against motion, there is really just one straightforward kind of argument on offer in this vexed chapter. It is further argued that this basic argument can be understood as a philosophically interesting one if it is kept in mind that the argument essentially has to do (...)
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  4.  33
    Is Svasaṃvitti Transcendental? A Tentative Reconstruction Following Śāntarakṣita.Dan Arnold - 2005 - Asian Philosophy 15 (1):77 – 111.
  5. Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind.Dan Arnold - 2014 - Cambridge University Press.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian (...)
     
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  6.  67
    On Semantics and Saṃketa: Thoughts on a Neglected Problem with Buddhist Apoha Doctrine. [REVIEW]Dan Arnold - 2006 - Journal of Indian Philosophy 34 (5):415-478.
    “...a theory of meaning for a particular language should be conceived by a philosopher as describing the practice of linguistic interchange by speakers of the language without taking it as already understood what it is to have a language at all: that is what, by imagining such a theory, we are trying to make explict." – Michael Dummer (2004: 31).
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  7.  15
    Nāgārjuna's “Middle Way”: A non-eliminative understanding of selflessness.Dan Arnold - 2010 - Revue Internationale de Philosophie 253 (3):367-395.
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  8.  83
    Self-Awareness ( Svasaṃvitti ) and Related Doctrines of Buddhists Following Dignāga: Philosophical Characterizations of Some of the Main Issues. [REVIEW]Dan Arnold - 2010 - Journal of Indian Philosophy 38 (3):323-378.
    Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy , this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti , particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna ) might relate to svasaṃvitti ; how those related doctrines (...)
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  9. Dharmakırti and Dharmottara on the Intentionality of Perception: Selections From Nyayabindu (an Epitome of Philosophy).Dan Arnold - 2009 - In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. Oup Usa. pp. 186--196.
     
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  10. Svasamvitti as Methodological Solipsism: Narrow Content and the Problem of Intentionality in Buddhist Philosophy of Mind.Dan Arnold - 2009 - In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
     
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  11.  23
    Madhyamaka Buddhism.Dan Arnold - 2005 - Internet Encyclopedia of Philosophy.
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  12.  9
    Transcendental Arguments and Practical Reason in Indian Philosophy.Dan Arnold - 2008 - Argumentation 22 (1):135-147.
    This paper examines some Indian philosophical arguments that are understandable as transcendental arguments—i.e., arguments whose conclusions cannot be denied without self-contradiction, insofar as the truth of the claim in question is a condition of the possibility even of any such denial. This raises the question of what kind of self-contradiction is involved—e.g., pragmatic self-contradiction, or the kind that goes with logical necessity. It is suggested that these arguments involve something like practical reason—indeed, that they just are arguments against the primacy (...)
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  13.  50
    How to Do Things with Candrakirti: A Comparative Study in Anti-Skepticism.Dan Arnold - 2001 - Philosophy East and West 51 (2):247-279.
    Two strikingly similar critiques of epistemological foundationalism are examined: J. L. Austin's critique of A. J. Ayer in the former's "Sense and Sensibilia," and part of Candrakīrti's critique of Dignāga in the first chapter of the "Prasannapadā." With respect to Austin, it is argued that his writings on epistemology in fact relate quite closely to his better-known philosophy of speech acts, and that the appeal to ordinary language is part of a transcendental argument against the possibility of radical skepticism. It (...)
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  14.  80
    Dharmakīrti's Dualism: Critical Reflections on a Buddhist Proof of Rebirth.Dan Arnold - 2008 - Philosophy Compass 3 (5):1079-1096.
    Dharmakīrti, elaborating one of the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism. At the same time, Dharmakīrti himself may turn out to be vulnerable to some of the same kinds of arguments pressed against physicalists. It is revealing, then, that in arguing against physicalism himself, Dharmakīrti does not have available to him what some would judge to be more promising arguments for dualism (arguments, in particular, following Kant's 2nd (...)
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  15.  42
    Intrinsic Validity Reconsidered: A Sympathetic Study of the MÄ«māMsaka Inversion of Buddhist Epistemology. [REVIEW]Dan Arnold - 2001 - Journal of Indian Philosophy 29 (5/6):589-675.
  16.  56
    Of Intrinsic Validity: A Study on the Relevance of Purva Mimamsa.Daniel Arnold - 2001 - Philosophy East and West 51 (1):26-53.
    The Mīmāṃsāka doctrine of "svatah prāmānya" has seldom been given the serious philosophical attention it deserves. This doctrine in fact grows out of a sophisticated critique of epistemological foundationalism. This critique, as well as the larger project that it serves, has striking similarities with the philosophical project advanced in William Alston's "Perceiving God". A comparison of the two helps to highlight the strengths and the problems of both projects, and shows, perhaps more importantly, that the Mīmāṃsāka doctrine is in fact (...)
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  17.  13
    Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India (Review).Dan Arnold - 2000 - Philosophy East and West 50 (4):620-623.
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  18.  4
    Response to Jonathan Gold’s Review of Brains, Buddhas, and Believing.Dan Arnold - 2014 - Philosophy East and West 64 (4):1057-1067.
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  19.  16
    Review of Jonardon Ganeri, The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology[REVIEW]Dan Arnold - 2008 - Notre Dame Philosophical Reviews 2008 (4).
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  20.  10
    Much Ado About Nothing.Daniel Arnold - 1997 - Process Studies 26 (3/4):218-237.
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  21.  1
    Self-Awareness and Related Doctrines of Buddhists Following Dignāga: Philosophical Characterizations of Some of the Main Issues.Dan Arnold - 2010 - Journal of Indian Philosophy 38 (3):323-378.
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  22.  8
    Kumārila.Daniel Arnold - 2010 - Stanford Encyclopedia of Philosophy.
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  23.  4
    Can Hartshorne Escape Dharmakīrti? Some Reflections with Implications for the Comparative Philosophy of Religion.Daniel Arnold - 1998 - American Journal of Theology and Philosophy 19 (1):3 - 33.
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  24.  2
    Review of The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā by Jay L. Garfield. [REVIEW]Dan Arnold - 1999 - Philosophy East and West 49 (1):88-92.
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  25.  1
    Much Ado About Nothing: Thoughts on Neville’s Ontological Questions and Comparative Philosophy.Daniel Arnold - 1997 - Process Studies 26 (3/4):218-237.
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  26.  1
    The Fundamental Wisdom of the Middle Way: Naagaarjuna's Muulamadhyamakakaarikaa. Translation and Commentary by Jay L. Garfield. New York: Oxford University Press, 1995. Pp. Xix+ 372. [REVIEW]Dan Arnold - 1999 - Philosophy East and West 49 (1):88-92.
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  27. Architecture as Experience Radical Change in Spatial Practice.Dana Arnold & Andrew Ballantyne - 2004
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  28. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion.Dan Arnold - 2008 - Cambridge University Press.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers an innovative (...)
     
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  29.  51
    Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind.Dan Arnold - 2012 - Cambridge University Press.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian (...)
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  30. Book Review. [REVIEW]Dan Arnold - 2008 - Journal of the American Oriental Society 128 (4):800-805.
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  31. Mimam&dotbelow;sakas and Madhyamikas Against the Buddhist Epistemologists: A Comparative Study of Two Indian Answers to the Question of Justification.Daniel A. Arnold - 2002 - Dissertation, The University of Chicago
    This dissertation consists in a philosophically constructive engagement with two different critiques of the Buddhist epistemological tradition stemming from Dignaga and Dharmakirti . The tradition of Dignaga and Dharmakirti, which was particularly important to the development of pan-Indian canons of reasoned argumentation, may plausibly be characterized as foundationalist. The traditions that follow the epistemologists in deploying these canons of reasoning are often taken as coextensive with or definitive of "philosophy" in classical India. Against this current, the dissertation aims at retrieving (...)
     
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  32. Review of Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India by Gregory Schopen. [REVIEW]Dan Arnold - 2000 - Philosophy East and West 50 (4):620-623.
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  33. The Picturesque in Late Georgian England: Papers Given at the Georgian Group Symposium, 22nd October 1994.Dana Arnold (ed.) - 1994 - The Group.
     
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