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Jay L. Garfield [105]Jay Garfield [24]Jay Lazar Garfield [1]
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Jay Garfield
Smith College
  1.  77
    Review of P Sychosemantics: The Problem of Meaning In the Philosophy of Mind.Jay L. Garfield - 1991 - Philosophy and Phenomenological Research 51 (1):235-240.
  2.  44
    Engaging Buddhism: Why It Matters to Philosophy.Jay L. Garfield - 2015 - Oxford University Press USA.
    This is a book for scholars of Western philosophy who wish to engage with Buddhist philosophy, or who simply want to extend their philosophical horizons. It is also a book for scholars of Buddhist studies who want to see how Buddhist theory articulates with contemporary philosophy. Engaging Buddhism: Why it Matters to Philosophy articulates the basic metaphysical framework common to Buddhist traditions. It then explores questions in metaphysics, the philosophy of mind, phenomenology, epistemology, the philosophy of language and ethics as (...)
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  3.  60
    Belief in Psychology: A Study in the Ontology of Mind.Jay L. Garfield - 1988 - MIT Press.
    Belief in Psychology tackles the knotty problem of how to treat the propositional attitudes states such as beliefs, desires, hopes and fears within cognitive science. Jay Garfield asserts that the propositional attitudes can and must play useful theoretical roles in the science of the mind and stresses the importance of their social context in this sophisticated and original argument.Garfield proposes his own alternative to the apparent dilemma of either scrapping the propositional attitudes or of making room for them within a (...)
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  4. The Fundamental Wisdom of the Middle Way:Nagarjuna's Mulamadhyamakakarika: Nagarjuna's Mulamadhyamakakarika.Jay L. Garfield - 1995 - Oxford University Press.
    For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts (...)
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  5. .Jay Garfield & William Edelglass (eds.) - 2010 - Oxford University Press.
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  6. Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation.Jay L. Garfield - 2002 - Oxford University Press.
    This volume collects Jay Garfield 's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield 's translation of Fundamental Wisdom of the Middle Way, a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  7.  6
    Losing Ourselves: Learning to Live Without a Self.Jay L. Garfield - 2022 - Princeton University Press.
    Why you don’t have a self—and why that’s a good thing In Losing Ourselves, Jay Garfield, a leading expert on Buddhist philosophy, offers a brief and radically clear account of an idea that at first might seem frightening but that promises to liberate us and improve our lives, our relationships, and the world. Drawing on Indian and East Asian Buddhism, Daoism, Western philosophy, and cognitive neuroscience, Garfield shows why it is perfectly natural to think you have a self—and why it (...)
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  8.  8
    Modularity in Knowledge Representation and Natural-Language Understanding.Jay L. Garfield (ed.) - 1987 - MIT Press.
    The notion of modularity, introduced by Noam Chomsky and developed with special emphasis on perceptual and linguistic processes by Jerry Fodor in his important book The Modularity of Mind, has provided a significant stimulus to research in cognitive science. This book presents essays in which a diverse group of philosophers, linguists, psycholinguists, and neuroscientists - including both proponents and critics of the modularity hypothesis - address general questions and specific problems related to modularity. Jay L. Garfield is Associate Professor of (...)
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  9.  2
    Minds Without Fear: Philosophy in the Indian Renaissance.Nalini Bhushan & Jay L. Garfield - 2017 - Oup Usa.
    Minds Without Fear is an intellectual and cultural history of India during the period of British occupation. It demonstrates that this was a period of renaissance in India in which philosophy--both in the public sphere and in the Indian universities--played a central role in the emergence of a distinctively Indian modernity. The book is also a history of Indian philosophy. It demonstrates how the development of a secular philosophical voice facilitated the construction of modern Indian society and the consolidation of (...)
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  10.  11
    Mental Content.Jay L. Garfield - 1992 - Philosophical Review 101 (3):691.
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  11. Problems With the Argument From Fine Tuning.Mark Colyvan, Jay L. Garfield & Graham Priest - 2005 - Synthese 145 (3):325-338.
    The argument from fine tuning is supposed to establish the existence of God from the fact that the evolution of carbon-based life requires the laws of physics and the boundary conditions of the universe to be more or less as they are. We demonstrate that this argument fails. In particular, we focus on problems associated with the role probabilities play in the argument. We show that, even granting the fine tuning of the universe, it does not follow that the universe (...)
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  12. Social Cognition, Language Acquisition and the Development of the Theory of Mind.Jay L. Garfield, Candida C. Peterson & Tricia Perry - 2001 - Mind and Language 16 (5):494–541.
  13. Nagarjuna and the Limits of Thought.Jay L. Garfield & Graham Priest - 2003 - Philosophy East and West 53 (1):1-21.
    : Nagarjuna seems willing to embrace contradictions while at the same time making use of classic reductio arguments. He asserts that he rejects all philosophical views including his own-that he asserts nothing-and appears to mean it. It is argued here that he, like many philosophers in the West and, indeed, like many of his Buddhist colleagues, discovers and explores true contradictions arising at the limits of thought. For those who share a dialetheist's comfort with the possibility of true contradictions commanding (...)
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  14.  10
    A Border Dispute. The Place of Logic in Psychology.Jay L. Garfield - 1988 - Journal of Symbolic Logic 53 (1):314.
  15.  85
    Death and the Self.Shaun Nichols, Nina Strohminger, Arun Rai & Jay Garfield - 2018 - Cognitive Science 42 (S1):314-332.
    It is an old philosophical idea that if the future self is literally different from the current self, one should be less concerned with the death of the future self. This paper examines the relation between attitudes about death and the self among Hindus, Westerners, and three Buddhist populations. Compared with other groups, monastic Tibetans gave particularly strong denials of the continuity of self, across several measures. We predicted that the denial of self would be associated with a lower fear (...)
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  16.  9
    Belief in Psychology: A Study in the Ontology of Mind.Gabriel Segal & Jay L. Garfield - 1991 - Philosophical Review 100 (3):463.
  17. Buddhist Philosophy: Essential Readings.Jay Garfield & William Edelgass (eds.) - 2009 - Oup Usa.
    The Buddhist philosophical tradition is vast, internally diverse, and comprises texts written in a variety of canonical languages. It is hence often difficult for those with training in Western philosophy who wish to approach this tradition for the first time to know where to start, and difficult for those who wish to introduce and teach courses in Buddhist philosophy to find suitable textbooks that adequately represent the diversity of the tradition, expose students to important primary texts in reliable translations, that (...)
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  18.  7
    Wilfrid Sellars and Buddhist Philosophy: Freedom From Foundations.Jay L. Garfield (ed.) - 2018 - New York, USA: Routledge.
    A collection of essays on the ways in which the work of Wilfrid Sellars and the Buddhist philosophical tradition can illuminate each other.
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  19.  26
    Indian Philosophy in English: From Renaissance to Independence.Nalini Bhushan & Jay L. Garfield (eds.) - 2011 - Oup Usa.
    This book publishes, for the first time in decades, and in many cases, for the first time in a readily accessible edition, English language philosophical literature written in India during the period of British rule.
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  20. Ego, Egoism and the Impact of Religion on Ethical Experience: What a Paradoxical Consequence of Buddhist Culture Tells Us About Moral Psychology.Jay L. Garfield, Shaun Nichols, Arun K. Rai & Nina Strohminger - 2015 - The Journal of Ethics 19 (3-4):293-304.
    We discuss the structure of Buddhist theory, showing that it is a kind of moral phenomenology directed to the elimination of egoism through the elimination of a sense of self. We then ask whether being raised in a Buddhist culture in which the values of selflessness and the sense of non-self are so deeply embedded transforms one’s sense of who one is, one’s ethical attitudes and one’s attitude towards death, and in particular whether those transformations are consistent with the predictions (...)
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  21. How We Think Mādhyamikas Think: A Response To Tom Tillemans.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2013 - Philosophy East and West 63 (3):426-435.
    In his article in this issue, " 'How do Mādhyamikas Think?' Revisited," Tom Tillemans reflects on his earlier article "How do Mādhyamikas Think?" (2009), itself a response to earlier work of ours (Deguchi et al. 2008; Garfield and Priest 2003). There is much we agree with in these non-dogmatic and open-minded essays. Still, we have some disagreements. We begin with a response to Tillemans' first thoughts, and then turn to his second thoughts.Tillemans (2009) maintains that it is wrong to attribute (...)
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  22. The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate?Jay L. Garfield - 2006 - Philosophy East and West 56 (2):201-228.
    ‘Ju Mipham Rinpoche, (1846-1912) an important figure in the _Ris med_, or non- sectarian movement influential in Tibet in the late 19<sup>th</sup> and early 20<sup>th</sup> Centuries, was an unusual scholar in that he was a prominent _Nying ma_ scholar and _rDzog_ _chen_ practitioner with a solid dGe lugs education. He took dGe lugs scholars like Tsong khapa and his followers seriously, appreciated their arguments and positions, but also sometimes took issue with them directly. In his commentary to Candrak¥rti’s _Madhyamakåvatåra, _Mi (...)
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  23. What is It Like to Be a Bodhisattva? Moral Phenomenology in Íåntideva's Bodhicaryåvatåra.Jay Garfield - unknown
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
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  24. Particularity and Principle: The Structure of Moral Knowledge.Jay Garfield - 2000 - In Brad Hooker & Margaret Olivia Little (eds.), Moral Particularism. Clarendon Press.
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  25.  53
    The Way of the Dialetheist: Contradictions in Buddhism.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2008 - Philosophy East and West 58 (3):pp. 395-402.
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  26. Madhyamaka and Classical Greek Skepticism.Georges Dreyfus & Jay L. Garfield - 2011 - In Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. pp. 115--130.
     
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  27.  20
    The Oxford Handbook of World Philosophy.Jay L. Garfield & William Edelglass (eds.) - 2011 - Oup Usa.
    The Oxford Handbook of World Philosophy provides the advanced student or scholar a set of introductions to each of the world's major non-European philosophical traditions.
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  28. Dependent Arising and the Emptiness of Emptiness: Why Did Nāgārjuna Start with Causation?Jay L. Garfield - 1994 - Philosophy East and West 44 (2):219-250.
  29. Epoche and Śūnyatā: Skepticism East and West.Jay L. Garfield - 1990 - Philosophy East and West 40 (3):285-307.
  30. The Myth of Jones and the Mirror of Nature: Reflections on Introspection.Jay L. Garfield - 1989 - Philosophy and Phenomenological Research 50 (September):1-26.
  31.  9
    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 - 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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  32.  5
    Pointing at the Moon: Buddhism, Logic, Analytic Philosophy.Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.) - 2009 - Oxford University Press.
    This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to (...)
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  33.  27
    Mmountains Are Just Mountains.Jay Garfield - 2009 - In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press. pp. 71--82.
    four ancestry, is that there are . A proposition may be true (and true only), false (and false only), both true and false, neither true nor false , ,.
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  34.  18
    Engaging Engagements with Engaging Buddhism.Jay Garfield - 2018 - Sophia 57 (4):581-590.
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  35. Acquiring the Notion of a Dependent Designation: A Response to Douglas L. Berger.Jay L. Garfield & Jan Westerhoff - 2011 - Philosophy East and West 61 (2):365-367.
    In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and the reading of (...)
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  36.  66
    Learning From Asian Philosophy.Jay L. Garfield - 2002 - Mind 111 (441):129-136.
  37.  93
    Turning a Madhyamaka Trick: Reply to Huntington. [REVIEW]Jay L. Garfield - 2008 - Journal of Indian Philosophy 36 (4):507-527.
    Huntington ; argues that recent commentators err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that (...)
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  38.  54
    Defending the Semantic Interpretation: A Reply to Ferraro.Mark Siderits & Jay L. Garfield - 2013 - Journal of Indian Philosophy 41 (6):655-664.
    In a recent article in this journal, Giuseppe Ferraro mounted a sustained attack on the semantic interpretation of the Madhyamaka doctrine of emptiness, an interpretation that has been championed by the authors. The present paper is their reply to that attack.
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  39. Nagarjuna's Mulamadhyamakakarika (Fundamental Verses of the Middle Way): Chapter 24: Examination of the Four Noble Truths.Jay L. Garfield - 2009 - In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. Oup Usa. pp. 26--34.
     
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  40. The Concealed Influence of Custom: Hume's Treatise From the Inside Out.Jay L. Garfield - 2019 - Oup Usa.
    Jay L. Garfield defends two exegetical theses regarding Hume's Treatise on Human Nature. The first is that Book II is the theoretical foundation of the Treatise. Second, Garfield argues that we cannot understand Hume's project without an appreciation of his own understanding of custom, and in particular, without an appreciation of the grounding of his thought about custom in the legal theory and debates of his time.
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  41.  40
    Fate, Time, and Language: An Essay on Free Will.David Foster Wallace, James Ryerson & Jay Garfield - 2010 - New York, NY, USA: Columbia University Press.
    Presents David Foster Wallace critiques philosopher Richard Taylor's work implying that humans have no control over the future and includes essays linking Wallace's critique with his later works of fiction.
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  42. Sellarsian Synopsis: Integrating the Images.Jay L. Garfield - 2012 - Humana.Mente - Journal of Philosophical Studies 21.
    Most discussion of Sellars’ deployment of the distinct images of “man-in-the-world” in "Philosophy and the Scientific Image of Man" focus entirely on the manifest and the scientific images. But the original image is important as well. In this essay I explore the importance of the original image to the Sellarsian project of naturalizing epistemology, connecting Sellars’ insights regarding this image to recent work in cognitive development.
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  43. Nagarjuna's Theory of Causality: Implications Sacred and Profane.Jay L. Garfield - 2001 - Philosophy East and West 51 (4):507-524.
    Nāgārjuna argues for the fundamental importance of causality, and dependence more generally, to our understanding of reality and of human life: his account of these matters is generally correct. First, his account of interdependence shows how we can clearly understand the nature of scientific explanation, the relationship between distinct levels of theoretical analysis in the sciences (with particular attention to cognitive science), and how we can sidestep difficulties in understanding the relations between apparently competing ontologies induced by levels of description (...)
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  44. Taking Conventional Truth Seriously: Authority Regarding Deceptive Reality.Jay L. Garfield - 2010 - Philosophy East and West 60 (3):341-354.
    Mädhyamika philosophers in India and Tibet distinguish between two truths: the conventional and the ultimate. It is difficult, however, to say in what sense conventional truth is indeed a truth, as opposed to falsehood. Indeed, many passages in prominent texts suggest that it is entirely false. It is explained here in the sense in which, for Candrakïrti and Tsong khapa, conventional truth is truth.
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  45.  42
    Second Persons and the Constitution of the First Person.Jay L. Garfield - 2019 - Humana Mente 12 (36).
    Philosophers and Cognitive Scientists have become accustomed to distinguishing the first person perspective from the third person perspective on reality or experience. This is sometimes meant to mark the distinction between the “objective” or “intersubjective” attitude towards things and the “subjective” or “personal” attitude. Sometimes, it is meant to mark the distinction between knowledge and mere opinion. Sometimes it is meant to mark the distinction between an essentially private and privileged access to an inner world and a merely inferential or (...)
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  46. Buddhist Ethics.Jay Garfield - manuscript
    There are two temptations to be resisted when approaching Buddhist moral theory. The first is to assimilate Buddhist ethics to some system of Western ethics, usually either some form of Utilitarianism or some form of virtue ethics. The second is to portray Buddhist ethical thought as constituting some grand system resembling those that populate Western metaethics. The first temptation, of course, can be avoided simply by avoiding the second. In Buddhist philosophical and religious literature we find many texts that address (...)
     
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  47.  39
    Does a Table Have Buddha-Nature?: A Moment of Yes and No. Answer! But Not in Words or Signs! A Response to Mark Siderits.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2013 - Philosophy East and West 63 (3):387-398.
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  48. Moonshadows. Conventional Truth in Buddhist Philosophy.Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff - 2011 - Oxford University Press.
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
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  49.  70
    Mentalese Not Spoken Here: Computation, Cognition and Causation.Jay L. Garfield - 1997 - Philosophical Psychology 10 (4):413-35.
    Classical computational modellers of mind urge that the mind is something like a von Neumann computer operating over a system of symbols constituting a language of thought. Such an architecture, they argue, presents us with the best explanation of the compositionality, systematicity and productivity of thought. The language of thought hypothesis is supported by additional independent arguments made popular by Jerry Fodor. Paul Smolensky has developed a connectionist architecture he claims adequately explains compositionality, systematicity and productivity without positing any language (...)
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  50.  42
    Two Plus One Equals One: A Response to Brook Ziporyn.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2013 - Philosophy East and West 63 (3):353-358.
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