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Giuseppe Ferraro
Universidade Federal de Minas Gerais
  1.  96
    A Criticism of M. Siderits and J. L. Garfield’s ‘Semantic Interpretation’ of Nāgārjuna’s Theory of Two Truths.Giuseppe Ferraro - 2013 - Journal of Indian Philosophy 41 (2):195-219.
    This paper proposes a critical analysis of that interpretation of the Nāgārjunian doctrine of the two truths as summarized—by both Mark Siderits and Jay L. Garfield—in the formula: “the ultimate truth is that there is no ultimate truth”. This ‘semantic reading’ of Nāgārjuna’s theory, despite its importance as a criticism of the ‘metaphysical interpretations’, would in itself be defective and improbable. Indeed, firstly, semantic interpretation presents a formal defect: it fails to clearly and explicitly express that which it contains logically; (...)
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  2.  55
    Outlines of a Pedagogical Interpretation of Nāgārjuna’s Two Truths Doctrine.Giuseppe Ferraro - 2013 - Journal of Indian Philosophy 41 (5):563-590.
    This paper proposes an interpretation of Nāgārjuna’s doctrine of the two truths that considers saṃvṛti and paramārtha-satya two visions of reality on which the Buddhas, for soteriological and pedagogical reasons, build teachings of two types: respectively in agreement with (for example, the teaching of the Four Noble Truths) or in contrast to (for example, the teaching of emptiness) the category of svabhāva. The early sections of the article show to what extent the various current interpretations of the Nāgārjunian doctrine of (...)
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  3.  36
    Realistic-Antimetaphysical Reading Vs Any Nihilistic Interpretation of Madhyamaka.Giuseppe Ferraro - 2017 - Journal of Indian Philosophy 45 (1):73-98.
    This paper supports the thesis that nihilistic interpretations of Madhyamaka philosophy derive from generally antirealistic and/or metaphysical approaches to Nāgārjuna’s thought. However, the arguments and many images by way of which the author of the Mūlamadhyamakakārikā and his Indian commentators defend themselves from the charge of nihilism show limits in these approaches, and rather confirm that Nāgārjuna’s philosophy should be read as a theoretical proposal that is at once realistic and antimetaphysical. The epistemology inherent to the soteriological dimension of the (...)
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  4.  10
    Realistic-Antimetaphysical Reading Vs Any.Giuseppe Ferraro - 2017 - Journal of Indian Philosophy 45 (1).
    This paper supports the thesis that nihilistic interpretations of Madhyamaka philosophy derive from generally antirealistic and/or metaphysical approaches to Nāgārjuna’s thought. However, the arguments and many images by way of which the author of the Mūlamadhyamakakārikā and his Indian commentators defend themselves from the charge of nihilism show limits in these approaches, and rather confirm that Nāgārjuna’s philosophy should be read as a theoretical proposal that is at once realistic and antimetaphysical. The epistemology inherent to the soteriological dimension of the (...)
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  5.  14
    Horror Vacui: Metaphysical Yogācāra Reaction to Madhyamaka Antimetaphysical Emptiness.Giuseppe Ferraro - 2020 - Journal of Indian Philosophy 48 (3):401-426.
    In the first part of this paper I critically examine some of the main interpretations of “classical” Yogācāra philosophy of Maitreya, Asaṅga and Vasubandhu. Among these interpretations, based on extant textual and contextual data, I consider philologically unlikely both metaphysical-idealistic readings, which ascribe to these authors the view that ultimate reality is a mental or subjective stuff, and epistemological-idealistic readings which advocate that either Yogācāra suspends judgment on the existence of the extramental or that it maintains that the extramental exists (...)
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  6.  30
    Grasping Snakes and Touching Elephants: A Rejoinder to Garfield and Siderits.Giuseppe Ferraro - 2014 - Journal of Indian Philosophy 42 (4):451-462.
    Some time ago I advanced on the pages of this journal a critique of the interpretation given by Jay L. Garfield and Mark Siderits (hereafter GS) of Nāgārjuna’s doctrine of the two truths (Ferraro, J Indian Philos 41(2):195–219, 2013.1); to my article the two authors responded with a ‘defense of the semantic interpretation’ of the Madhyamaka doctrine of emptiness (GS, J Indian Philos 41(6):655–664, 2013). Their reply, however, could not consider my personal understanding of Nāgārjuna’s notions of śūnyatā and dve (...)
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  7.  8
    Two Boats Fastened Together: Nāgārjuna's Solution to the Question of the Origin of Ideas.Giuseppe Ferraro - 2019 - Philosophy East and West 69 (1):108-129.
    A great deal of "epistemological" thought is dedicated to the question of the origin of the ideas that form our ordinary conception of reality.1 How do we obtain our view of the world as a whole composed of discrete substances, endowed with space-time extension, which are the substrata of specific qualities, linked to each other by different kinds of relation?This is a question that is certainly less problematic in contexts of thought that defend "pluralist" ontologies—where being is thought to amount (...)
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  8.  50
    Saṃsāra and nirvāṇa in Buddhist thought: epistemological difference and ontological identity.Giuseppe Ferraro - 2012 - Trans/Form/Ação 35 (1):193-212.
    The difference between the concepts of saṃsāra e nirvāṇaset forth by the historical Buddha in his first sermon seem to be disputed by the equalization of the two terms effected by Nāgārjuna in a topical passage of his MK. This article, firstly, supports the thesis that the contradiction is just a seeming one and that the relation of difference or identity between the two dimensions depends on the philosophical register, respectively epistemological and ontological, being used - in both cases for (...)
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  9.  51
    Differenza epistemologica E identità ontologica tra sa? S? Ra E nirv?? A Nel pensiero buddhista.Giuseppe Ferraro - 2012 - Trans/Form/Ação 35 (1):193-212.
    La differenza tra i concetti di sa?s?ra e nirv??a stabilita dal Buddha (VI-V sec. a.C.) nel suo primo sermone sembra essere messa in discussione dall’equiparazione dei due termini effettuata da N?g?rjuna (II sec. d.C.) in un passaggio-chiave delle sue MK2. Questo articolo, in primo luogo, difende la tesi che la contraddizione sia soltanto apparente e che la relazione, di differenza o di identità, tra le due dimensioni dipende dal registro filosofico, rispettivamente epistemologico e ontologico, usato – in entrambi i casi (...)
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  10. A few moments of the debate on the theories of" non-self" and the" two truths" in the history of buddhist philosophy.Giuseppe Ferraro - 2011 - Kriterion: Journal of Philosophy 52 (123):7-29.
     
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  11.  16
    The Three Modes of the Buddha’s Dharma.Giuseppe Ferraro - 2021 - Journal of Indian Philosophy 49 (1):23-44.
    With regards the crucial issue of the existence of the self, within canonical texts of the Buddhist Abhidharma schools we find passages that are frequently at odds with one another. Sometimes the Buddha defends or respects the belief in the self and in personal continuity; at other times he seems to deny that beyond the psycho-physical factors to which our existential experience can be reduced there is an ātman that contains, owns or controls these same factors; in further cases still, (...)
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  12. I Greci E Il Trascendente [Fato E Dèi Nella Letteratura Greca Arcaica].Giuseppe Ferraro - 1995
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  13. Il Poeta E la Filosofia Filosofia Morale E Religione in G. Leopardi : Saggio di Interpretazione.Giuseppe Ferraro - 1996 - Filema.
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  14. La declusione della libertà: per una cittadinanza senza nazione.Giuseppe Ferraro - 2018 - Milano: Mimesis.
     
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  15. Lo Spirito E l'"Ora" di Cristo l'Esegesi di San Tommaso d'Aquino Sul Quarto Vangelo.Giuseppe Ferraro - 1996
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  16. La Verità Dell'europa E l'Idea di Comunità la Lezione di E. Husserl.Giuseppe Ferraro - 1998
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  17. Nostalgia del desiderio: la filosofia che nasce a Napoli.Giuseppe Ferraro - 2019 - Roma: Castelvecchi.
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  18.  18
    Alguns momentos do debate sobre as teorias do 'não-si' e das 'duas verdades' na história da filosofia buddhista.Giuseppe Ferraro - 2011 - Kriterion: Journal of Philosophy 52 (123):7-29.
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  19.  29
    L’ “ora” di Cristo e della Chiesa: nel commentario di Teodoro di Mopsuestia al quarta Vangelo.Giuseppe Ferraro - 1975 - Augustinianum 15 (3):275-307.
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  20.  21
    L’Esegesi dei Testi del IV Vangelo sul «Paraclito» nel «De Trinitate» di Agostino.Giuseppe Ferraro - 1986 - Augustinianum 26 (3):437-457.
  21.  13
    As duas verdades de nāgārjuna nos comentários de bhāviveka E candrakīrti.Giuseppe Ferraro - 2016 - Kriterion: Journal of Philosophy 57 (133):43-63.
    RESUMO Entre os vários pontos da obra de Nāgārjuna que deram origem a análises e discussões, o tema das 'duas verdades' é um dos mais controversos. Com efeito, dentro da ampla bibliografia dedicada a essa temática, são muitas, e amiúde divergentes, as tentativas de explicar o que Nāgārjuna entendesse - no verso 24.8 das suas Mūla-madhyamaka-kārikā - com as expressões 'verdade convencional' e 'verdade suprema'. Esses pontos de vista interpretativos, entretanto, frequentemente, parecem prescindir daquele que talvez seja o critério mais (...)
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  22.  1
    Editorial: Timing the Brain: From Basic Sciences to Clinical Implications.Giuseppe Giglia, Dimitri Ognibene, Nadia Bolognini, Marina De Tommaso, Francesco Cappello, Pierangelo Sardo, Giuseppe Ferraro & Filippo Brighina - 2022 - Frontiers in Human Neuroscience 16.
  23. Contra o movimento e o atomismo: uma comparação entre Nāgārjuna, Vasubandhu e Zenão de Eleia.Giuseppe Ferraro - 2022 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 32:e03224.
    Nas primeiras duas seções deste artigo, apresento alguns dos argumentos que os filósofos budistas indianos Nāgārjuna (ca. séculos II-III) e Vasubandhu (ca. séculos IV-V) usam para mostrar a insustentabilidade lógica dos fenômenos, respectivamente, do movimento e da existência de objetos externos/extramentais. A lógica desses argumentos é comparável à lógica que Zenão de Eleia utiliza nos seus paradoxos contra o movimento e a multiplicidade – e, de fato, no interior dos estudos budológicos contemporâneos, essa comparação já foi sugerida. Na terceira seção, (...)
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