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Douglas S. Duckworth [7]Douglas Duckworth [7]
  1.  11
    Tibetan Buddhist philosophy of mind and nature.Douglas S. Duckworth - 2019 - [New York, NY]: Oxford University Press.
    Tibetan Buddhist Philosophy of Mind and Nature is a philosophical overview of Tibetan Buddhist thought. Charting the different ways Buddhist traditions in Tibet configure the relationship between Madhyamaka and Mind-Only, Duckworth shows how these configurations inform the shape of distinct contemplative practices.
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  2.  21
    Dignaga's Investigation of the Percept: A Philosophical Legacy in India and Tibet.Douglas Duckworth, Malcolm David Eckel, Jay L. Garfield, John Powers, Yeshes Thabkhas & Sonam Thakchoe (eds.) - 2016 - New York, NY: Oxford University Press UK.
    Investigation of the Percept is a short work that focuses on issues of perception and epistemology. Its author, Dignaga, was one of the most influential figures in the Indian Buddhist epistemological tradition, and his ideas had a profound and wide-ranging impact in India, Tibet, and China. The work inspired more than twenty commentaries throughout East Asia and three in Tibet, the most recent in 2014.This book is the first of its kind in Buddhist studies: a comprehensive history of a text (...)
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  3. Sellars and the Stereoscopic Vision of Madhyamaka.Douglas Duckworth - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 67-79.
    This chapter puts Sellars' project of unifying his two images in conversation with that of understanding how the two truth, the conventional and ultimate truth, are related in Buddhism, and in Madhyamaka in particular.
     
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  4.  45
    From Yogācāra to Philosophical Tantra in Kashmir and Tibet.Douglas Duckworth - 2018 - Sophia 57 (4):611-623.
    This paper outlines a shift in the role of self-awareness from Yogācāra to tantra and connects some of the dots between Yogācāra, Pratyabhijñā, and Buddhist tantric traditions in Tibet. As is the case with Yogācāra, the Pratyabhijñā tradition of Utpaladeva maintains that awareness is self-illuminating and constitutive of objects. Utpaladeva’s commentator and influential successor, Abhinavagupta, in fact quotes Dharmakīrti’s argument from the Pramāṇaviniścaya that objects are necessarily perceived objects. That is, everything known is known in consciousness; there is nothing that (...)
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  5.  96
    De/limiting emptiness and the boundaries of the ineffable.Douglas S. Duckworth - 2010 - Journal of Indian Philosophy 38 (1):97-105.
    Emptiness ( śūnyatā ) is one of the most important topics in Buddhist thought and also is one of the most perplexing. Buddhists in Tibet have developed a sophisticated tradition of philosophical discourse on emptiness and ineffability. This paper discusses the meaning(s) of emptiness within three prominent traditions in Tibet: the Geluk ( dge lugs ), Jonang ( jo nang ), and Nyingma ( rnying ma ). I give a concise presentation of each tradition’s interpretation of emptiness and show how (...)
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  6.  22
    Other-Emptiness in the Jonang School: The Theo-logic of Buddhist Dualism.Douglas S. Duckworth - 2015 - Philosophy East and West 65 (2):485-497.
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  7.  41
    Self-Awareness and the Integration of Pramāṇa and Madhyamaka.Douglas Duckworth - 2015 - Asian Philosophy 25 (2):207-215.
    Buddhist theories of mind pivot between two distinct interpretative strands: an epistemological tradition in which the mind, or the mental, is the foundation for valid knowledge and a tradition of deconstruction, in which there is no privileged vantage point for truth claims. The contested status of these two strands is evident in the debates surrounding the relationship between epistemology and Madhyamaka that extend from India to Tibet. The paper will focus on two exemplars of these approaches in Tibet, those of (...)
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  8.  30
    How Nonsectarian is ‘Nonsectarian’?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism.Douglas Duckworth - 2014 - Sophia 53 (3):339-348.
    This paper queries the logic of the structure of hierarchical philosophical systems. Following the Indian tradition of siddhānta, Tibetan Buddhist traditions articulate a hierarchy of philosophical views. The ‘Middle Way’ philosophy or Madhyamaka—the view that holds that the ultimate truth is emptiness—is, in general, held to be the highest view in the systematic depictions of philosophies in Tibet, and is contrasted with realist schools of thought, Buddhist and non-Buddhist. But why should an antirealist or nominalist position be said to be (...)
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  9.  9
    Jamgön Mipam: his life and teachings.Douglas S. Duckworth - 2011 - Boston: Shambhala. Edited by Mi-Pham-Rgya-Mtsho.
    Jamgön Mipam (1846–1912) is one of the most extraordinary figures in the history of Tibet.
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  10.  20
    Non-Representational Language in Mipam's Re-Presentation of Other-Emptiness.Douglas S. Duckworth - 2014 - Philosophy East and West 64 (4):920-932.
    Buddhist traditions understand emptiness in various ways, and two streams of interpretation, “self-emptiness” and “other-emptiness” , have emerged in Tibet that help bring into focus the extent to which interpretations diverge.1 In contrast to self-emptiness, other-emptiness does not refer to a phenomenon’s lack of its own essence; it refers to the ultimate reality’s lack of all that it is not. Rather than claiming the universality of self-emptiness , proponents of other-emptiness assert another way to understand emptiness with regard to the (...)
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  11.  1
    Tibetan Mahāyāna and Vajrayāna.Douglas Duckworth - 2013 - In Steven M. Emmanuel (ed.), A Companion to Buddhist Philosophy. Chichester, UK: Wiley. pp. 99–109.
    The culminating philosophy and practice for Buddhist traditions in Tibet is what is found in tantra, or Vajrayāna. Yet Tibet is unique in the Buddhist world in that it is a place where not only the traditions of tantra are practiced, but where the epistemological traditions of valid cognition and what came to be known as Prāsaṅgika‐Madhyamaka also took root. This chapter briefly surveys a range of ways in which Madhyamaka is represented in Tibet. Madhyamaka takes the place of the (...)
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  12.  2
    2. What Is Knowledge? Knowledge in the Context of Buddhist Thought.Douglas Duckworth - 2021 - In Steven M. Emmanuel (ed.), Philosophy's big questions: comparing Buddhist and Western approaches. New York: Columbia University Press. pp. 58-78.
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  13.  31
    Two Models of the Two Truths: Ontological and Phenomenological Approaches. [REVIEW]Douglas S. Duckworth - 2010 - Journal of Indian Philosophy 38 (5):519-527.
    Mipam (‘ju mi pham rgya mtsho, 1846–1912), an architect of the Nyingma (rnying ma) tradition of Tibet in the late nineteenth and early twentieth centuries, articulates two distinct models of the two truths that are respectively reflected in Madhyamaka and Yogācāra Buddhist traditions. The way he positions these two models sheds light on how levels of description are at play in his integration of these traditions. Mipam positions one kind of two-truth model as the product of an ontological analysis while (...)
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  14.  9
    Visions of Unity: The Golden Pandita Shakya Chokden’s New Interpretation of Yogācāra and Madhyamaka. [REVIEW]Douglas S. Duckworth - 2016 - Journal of Buddhist Philosophy 2:281-284.
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