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  1.  20
    Buddhist Philosophy of Language in India: Jñanasrimitra on Exclusion.Lawrence J. McCrea & Parimal G. Patil - 2010 - Columbia University Press.
    Jnanasrimitra (975-1025) was regarded by both Buddhists and non-Buddhists as the most important Indian philosopher of his generation. His theory of exclusion combined a philosophy of language with a theory of conceptual content to explore the nature of words and thought. Jnanasrimitra's theory informed much of the work accomplished at Vikramasila, a monastic and educational complex instrumental to the growth of Buddhism. His ideas were also passionately debated among successive Hindu and Jain philosophers. This volume marks the first English translation (...)
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  2.  15
    Celibate Seducer: Vedānta Deśika’s Domestication of Kṛṣṇa’s Sexuality in the Yādavābhyudaya.Lawrence J. McCrea & Yigal Bronner - 2022 - International Journal of Hindu Studies 27 (2):213-235.
    Vedānta Deśika produced his monumental poetic biography of Kṛṣṇa in a time when Kṛṣṇa-centered devotionalism was expanding to become perhaps the dominant mode of bhakti across South Asia. Central to this phenomenon is the growing popularity of the Bhāgavatapurāṇa, and especially of its exploration of Kṛṣṇa’s erotic play with the gopīs in his youth. Troubled by the unrestrained and seemingly adharmic sexuality of Kṛṣṇa, Deśika used the literary techniques and narrative paradigms of the mahākāvya to assimilate but also domesticate this (...)
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  3.  21
    Buddhist Philosophy of Language in India: Jnanasrimitra's Monograph on Exclusion.Lawrence J. McCrea - 2010 - Columbia University Press. Edited by Parimal G. Patil & Jñānaśrīmitra.
    This volume marks the first English translation of Jnanasrimitra's Monograph on Exclusion, a careful, critical investigation into language, perception, and conceptual awareness.
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  4. Traditionalism and Innovation: Philosophy, Exegesis, and Intellectual History in Jñānaśrīmitra’s Apohaprakaraṇa. [REVIEW]Lawrence J. Mccrea & Parimal G. Patil - 2005 - Journal of Indian Philosophy 34 (4):303-366.
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