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David Peter Lawrence [6]David Lawrence [4]David R. Lawrence [4]David M. Lawrence [1]
  1. Śiva's Self-Recognition and the Problem of Interpretation.David Lawrence - 1998 - Philosophy East and West 48 (2):197-231.
    Aspects of the Pratyabhijñā philosophical theology for monistic Śaivism of the ninth- and tenth-century Kashmiri thinkers Utpaladeva and Abhinavagupta are interpreted in relation to their relevance and pre-sumptiveness to contemporary Western thought. It is claimed that the Pratyabhijñā system elucidates important features of our past and present deliberations about the role of interpretation in experience and provides us with a sound way of arguing for the reality of God.
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  2.  3
    The Edge of Human? The Problem with the Posthuman as the ‘Beyond’.David R. Lawrence - 2016 - Bioethics 31 (2).
    This article asks whether enhancement can truly lead to something beyond humanity, or whether it is, itself, an inherently human act. The ‘posthuman’ is an uncertain proposition. What, exactly, would one be? Many commentators suggest it to be an endpoint for the use of enhancement technologies, yet few choose to codify the term outright; which frequently leads to unnecessary confusion. Characterizing and contextualizing the term, particularly its more novel uses, is therefore a valuable enterprise. The abuse of the term ‘Human’, (...)
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  3.  19
    Remarks on Abhinavagupta's Use of the Analogy of Reflection.David Peter Lawrence - 2005 - Journal of Indian Philosophy 33 (5):583-599.
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  4.  31
    Proof of a Sentient Knower: Utpaladeva's Ajaḍapramātṛsiddhi with the Vṛtti of Harabhatta Shastri. [REVIEW]David Peter Lawrence - 2009 - Journal of Indian Philosophy 37 (6):627-653.
    Utpaladeva (c. 900–950 C.E.) was the chief originator of the Pratyabhijñā philosophical theology of monistic Kashmiri Śaivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajaḍapramātṛsiddhi, “Proof of a Sentient Knower,” is one component of Utpaladeva’s trio of specialized studies called the Siddhitrayī, “Three Proofs.” This article provides an introduction to and translation of the Ajaḍapramātṛsiddhi along with the Vṛtti commentary on it by the nineteenth–twentieth century paṇḍit, Harabhatta Shastri. Utpaladeva in this work presents “transcendental” (...)
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  5.  28
    Tantric Argument: The Transfiguration of Philosophical Discourse in the Pratyabhijñā System of Utpaladeva and Abhinavagupta.David Lawrence - 1996 - Philosophy East and West 46 (2):165-204.
    The purposes and methods of medieval Kashmiri thinkers Utpaladeva and Abhinavagupta in creating the Pratyabhijñā philosophical apologetics for monistic Śaivism are examined. These thinkers structure their philosophy with the argumentative standards of Nyāya in the pursuit of universal intelligibility, while at the same time homologizing their discourse to tantric myth and ritual. How the Śaivas implement their project with their theory of recognition is also summarized.
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  6.  9
    The Mythico-Ritual Syntax of Omnipotence.David Lawrence - 1998 - Philosophy East and West 48 (4):592-622.
    The use of theories of Sanskrit syntax by Utpaladeva and Abhinavagupta to explain the action of monistic Śaiva myth and ritual is examined. These thinkers develop a distinctive approach to syntax that reductionistically emphasizes the role of the true Self/Śiva as omnipotent agent, in opposition to the denigration of agency by the majority of Hindu as well as Buddhist philosophies. An analogy to the Indian discussions is seen in the typological effort of Kenneth Burke's "Grammar of Motives," and it is (...)
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  7. Zu Abhinavaguptas Offenbarungstheorie.David Lawrence - 2000 - Polylog.
    Indian systems of thought can be widely characterized by the deeply intertwined relationship of the two phenomena that Western traditions call philosophy and religion. The Pratyabhijñā philosophical theology of the 10th-11th century thinker Abhinavagupta, one of the most important exponents of Kashmiri Shaivism, represents an illustrative example for the fundamental interrelation between philosophical argumentation and religious revelation. Particularly relevant to this theme is his theory of the expression of supreme speech in concrete scriptural traditions. The focus of this paper will (...)
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  8.  4
    Hot Baths and Cold Minds.John Harris & David R. Lawrence - 2015 - Cambridge Quarterly of Healthcare Ethics 24 (2):123-134.
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  9.  1
    Special Issue of Health Care Analysis: Translational Bodies—Ethical Aspects of Uses of Human Biomaterials.David R. Lawrence & Catherine Rhodes - 2016 - Health Care Analysis 24 (3):175-179.
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  10.  11
    Kashmiri Shaiva Philosophy.David Peter Lawrence - 2005 - Internet Encyclopedia of Philosophy.
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  11.  3
    The Linguistics and Cosmology of Agency in Nondual Kashmiri Śaiva Thought.David Peter Lawrence - 2014 - In Matthew R. Dasti & Edwin F. Bryant (eds.), Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press.
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  12.  1
    Substance Over Style: Is There Something Wrong with Abandoning the White Coat?César Palacios-González & David R. Lawrence - 2015 - Journal of Medical Ethics 41 (6):433-436.
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  13. Rediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Śaiva PhilosophyRediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Saiva Philosophy.François Chenet, David Peter Lawrence & Francois Chenet - 2001 - Journal of the American Oriental Society 121 (3):521.
  14. Accuracy of Recognition Memory for Common Sounds.David M. Lawrence & William P. Banks - 1973 - Bulletin of the Psychonomic Society 1 (5):298-300.