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Jay L. Garfield [97]Jay Garfield [24]Jay Lazar Garfield [1]
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Jay Garfield
Smith College
  1.  70
    Psychosemantics: The Problem of Meaning In the Philosophy of Mind.Jay L. Garfield - 1991 - Philosophy and Phenomenological Research 51 (1):235-240.
  2.  29
    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. .Jay Garfield & William Edelglass (eds.) - 2010 - Oxford University Press.
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  4. The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā.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.  55
    Belief in Psychology: A Study in the Ontology of Mind.Jay L. Garfield - 1988 - MIT Press.
  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.  7
    Mental Content.Jay L. Garfield - 1992 - Philosophical Review 101 (3):691.
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  8. 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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  9. 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.
  10.  8
    A Border Dispute. The Place of Logic in Psychology.Jay L. Garfield - 1988 - Journal of Symbolic Logic 53 (1):314.
  11.  7
    Belief in Psychology: A Study in the Ontology of Mind.Gabriel Segal & Jay L. Garfield - 1991 - Philosophical Review 100 (3):463.
  12. 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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  13. Modularity in Knowledge Representation and Natural-Language Understanding.Jay L. Garfield (ed.) - 1987 - MIT Press.
  14. 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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  15. 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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  16. 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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  17.  56
    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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  18.  97
    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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  19. 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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  20.  14
    Engaging Engagements with Engaging Buddhism.Jay Garfield - 2018 - Sophia 57 (4):581-590.
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  21. 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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  22. 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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  23.  21
    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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  24. Pointing at the Moon: Buddhism, Logic, Analytic Philosophy.Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.) - 2009 - Oxford University Press.
     
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  25.  6
    Thinking Beyond Thought: Tsongkhapa and Mipham on the Conceptualized Ultimate.Jay L. Garfield - 2020 - Philosophy East and West 70 (2):338-353.
    In Tibetan discussions of the two truths—and in particular in Geluk discussions, inflected as they are by both Dharmakīrti's and Candrakīrti's epistemologies, which, however different they are, agree on the necessity of epistemic warrant for genuine knowledge, and on the appropriateness of particular epistemic warrants or instruments to their respective objects of knowledge—the nature of our knowledge of the ultimate truth leads to interesting epistemological and ontological problems. Given that the ultimate truth must be a possible object of knowledge, there (...)
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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. 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.
  28.  62
    Learning From Asian Philosophy.Jay L. Garfield - 2002 - Mind 111 (441):129-136.
  29. The Contradictions Are True—And It's Not Out of This World! A Response to Takashi Yagisawa.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2013 - Philosophy East and West 63 (3):370-372.
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  30.  50
    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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  31.  88
    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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  32.  83
    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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  33. 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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  34.  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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  35. 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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  36.  70
    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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  37. Educating for Virtuoso Living: Papers From the Ninth East-West Philosophers' Conference.Jay L. Garfield - 2007 - Philosophy East and West 57 (3):285-289.
  38.  37
    Fate, Time, and Language: An Essay on Free Will.David Foster Wallace, James Ryerson & Jay Garfield - 2010 - 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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  39.  34
    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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  40.  51
    Just Another Word for Nothing Left to Lose.Jay L. Garfield - 2014 - In Matthew R. Dasti & Edwin F. Bryant (eds.), Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. pp. 164.
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  41. 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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  42. The Myth of Jones and the Mirror of Nature: Reflections on Introspection.Jay L. Garfield - 1989 - Philosophy and Phenomenological Research 50 (September):1-26.
  43.  73
    The Meanings of "Meaning" and "Meaning": Dimensions of the Sciences of Mind.Jay L. Garfield - 2000 - Philosophical Psychology 13 (4):421-440.
    The naturalization of intentionality requires explaining the supervenience of the normative upon the descriptive. Proper function theory provides an account of the semantics of natural representations, but not of that of signs that require the observance of norms. I therefore distinguish two senses of "meaning" and two correlative senses of "representation" and explain their relationship to one another. I distinguish between indicative signs and semiotic devices. The former are indicators of the presence of some phenomenon. The latter are rule-governed devices (...)
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  44.  84
    Why Did Bodhidharma Go to the East? Buddhism’s Struggle with the Mind in the World.Jay L. Garfield - 2006 - Sophia 45 (2):61-80.
    This question—why did Bodhidharma come from the West?— is ubiquitous in Chinese Ch’an Buddhist literature. Though some see it as an arbitrary question intended merely as an opener to obscure puzzles, I think it represents a genuine intellectual puzzle: Why did Bodhidharma come from theWest—that is, fromIndia? Why couldn’tChina with its rich literary and philosophical tradition have given rise to Buddhism? We will approach that question, but I prefer to do so backwards. I want to ask instead, “why was it (...)
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  45. 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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  46.  21
    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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  47.  99
    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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  48.  94
    Epoche and Śūnyatā: Skepticism East and West.Jay L. Garfield - 1990 - Philosophy East and West 40 (3):285-307.
  49. To Pee and Not to Pee? Could That Be the Question? (Further Reflections of the Dog).Jay Garfield - 2004 - In Graham Priest, J. C. Beall & Bradley Armour-Garb (eds.), The Law of Non-Contradiction. Clarendon Press.
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  50. Comment and Discussion.Yasuo Deguchi, Jay L. Garfield & Graham Priest - 2008 - Philosophy East and West 58 (3):395-402.
     
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