Results for 'Raymond Garfield Gettell'

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  1. Political Science.Raymond Garfield Gettell - 1949 - Boston: Ginn.
     
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  2. 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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  3. The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā.Jay 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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  4. 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 (...)
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  5. Hey, Buddha! Don't Think! Just Act! Reply to Finnigan.Jay L. Garfield - unknown
    Finnigan, in the course of a careful and astute discussion of the difficulties facing a Buddhist account of the moral agency of a buddha, develops a challenging critique of a proposal I made in Garfield. Much of what she says is dead on target, and I have learned much from her paper. But I have serious reservations about the central thrust both of her critique of my own thought and about her proposal for a positive account of a buddha’s (...)
     
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  6.  35
    Hey, Buddha! Don't Think! Just Act!—A Response to Bronwyn Finnigan.Jay L. Garfield - 2011 - Philosophy East and West 61 (1):174-183.
    In the course of a careful and astute discussion of the difficulties facing a Buddhist account of the moral agency of a buddha, Bronwyn Finnigan develops a challenging critique of a proposal I made in a recent article (Garfield 2006). Much of what she says is dead on target, and I have learned much from her comment. But I have serious reservations about both the central thrust of her critique of my own thought and her proposal for a positive (...)
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  7. Let's Pretend: How Pretence Scaffolds the Acquisition of Theory of Mind.Jay Garfield - manuscript
    De Villiers and de Villiers (2000) propose that the acquisition of the syntactic device of sentential complementation is a necessary condition for the acquisition of theory of mind (ToM). It might be argued that ToM mastery is simply a consequence of grammatical development. On the other hand, there is also good evidence (Garfield, Peterson & Perry 2001) that social learning is involved in ToM acquisition. We investigate the connection between linguistic and social-cognitive development, arguing that pretence is crucially involved (...)
     
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  8.  18
    Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy.Jay Garfield & Arindam Chakrabarti - 2013 - Philosophy East and West 63 (4):458-464.
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and nobody else dared to think (...)
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  9.  47
    Belief in Psychology: A Study in the Ontology of Mind.Jay L. Garfield - 1988 - MIT Press.
  10. Modularity in Knowledge Representation and Natural-Language Understanding.Jay L. Garfield (ed.) - 1987 - MIT Press.
  11.  80
    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.
  12. 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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  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. Educating for Virtuoso Living: Papers From the Ninth East-West Philosophers' Conference.Jay L. Garfield - 2007 - Philosophy East and West 57 (3):285-289.
  15. 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.
  16.  18
    The Institute of Medicine's Reports on Quality and Safety: Paradoxes and Tensions. [REVIEW]George Khushf, James Raymond & Charles Beaman - 2008 - HEC Forum 20 (1):1-14.
  17. 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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  18.  92
    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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  19.  93
    The Myth of Jones and the Mirror of Nature: Reflections on Introspection.Jay L. Garfield - 1989 - Philosophy and Phenomenological Research 50 (September):1-26.
  20.  77
    Epoche and Śūnyatā: Skepticism East and West.Jay L. Garfield - 1990 - Philosophy East and West 40 (3):285-307.
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  21.  49
    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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  22. "Fatal Practices": A Feminist Analysis of Physician-Assisted Suicide and Euthanasia.Diane Christine Raymond - 1999 - Hypatia 14 (2):1-25.
    : In this essay, I examine the arguments against physician - assisted suicide Susan Wolf offers in her essay, "Gender, Feminism, and Death : Physician - Assisted Suicide and Euthanasia." I argue that Wolf's analysis of PAS, while timely and instructive in many ways, does not require that feminists reject policy approaches that might permit PAS. The essay concludes with reflections on the relationship between feminism and questions of agency, especially women's agency.
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  23.  65
    Becoming Aware of Feelings: Integration of Cognitive-Developmental, Neuroscientific, and Psychoanalytic Perspectives.Richard D. R. Lane & David A. S. Garfield - 2005 - Neuro-Psychoanalysis 7 (1):5-30.
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    Foundations of Cognitive Science: The Essential Readings.Jay L. Garfield - 1990 - New York: Paragon House.
  25.  42
    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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  26.  61
    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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  27.  50
    Review: Learning From Asian Philosophy. [REVIEW]Jay L. Garfield - 2002 - Mind 111 (441):129-136.
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  28. Buddhist Studies, Buddhist Practice and the Trope of Authenticity.Jay Garfield - manuscript
    In conversation, in the lecture hall, in the Dharma centre and in the public teaching, Buddhists and students of Buddhism worry about authenticity. Is the doctrine defended in a particular text or is a particular textual interpretation authentic? Is a particular teacher authentic? Is a particular practice authentic? Is a phenomenon under examination in a scholarly research project authentically Buddhist? If the doctrine, teacher, practice or phenomenon is not authentically Buddhist, we worry that it is a fraud, that our scholarship, (...)
     
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  29.  44
    Pain Deproblematized.Jay L. Garfield - 2001 - Philosophical Psychology 14 (1):103-7.
    In this paper I demonstrate that the "pain problem" Dartnall claims to have discovered is in fact no problem at all. Dartnall's construction of the apparent problem, I argue, relies on an erroneous assumption of the unity of consciousness, an erroneous assumption of the simplicity of pain as a phenomenon ignoring crucial neurophysiological and neuroanatomical information, a mistaken account of introspective knowledge according to which introspection gives us inner episodes veridically and in their totality and a model of consciousness that (...)
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  30.  25
    Of Nobel Class: A Citation Perspective on High Impact Research Authors.Eugene Garfield & Alfred Welljams-Dorof - 1992 - Theoretical Medicine and Bioethics 13 (2).
    The purpose of this paper was to determine if quantitative rankings of highly cited research authors confirm Nobel prize awards. Six studies covering different time periods and author sample sizes were reviewed. The number of Nobel laureates at the time each study was published was tabulated, as was the number of high impact authors who later became laureates. The Nobelists and laureates-to-be were also compared with non-Nobelists to see if they differed in terms of impact and productivity. The results indicate (...)
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  31.  25
    An Ethics Discussion Series for Hospital Administrators.Allan S. Brett, James I. Raymond, Donald E. Saunders & George Khushf - 1998 - HEC Forum 10 (2):177-185.
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  32.  2
    Thought as Language: A Metaphor Too Far.Jay L. Garfield - 2000 - ProtoSociology 14:85-101.
    Language has often served both as a metaphor for thought. It is highly plausible that language serves as an epistemic entre into thought and that language structures adult human thought to a considerable degree. The language metaphor is, however, uncritically extended as a literal model of thought.This paper criticizes this extension, arguing that thought is not literally implemented in language and distinguishing legitimate from illegitimate uses of language as a device for understanding thought.
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    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.  24
    Reviews & Discussions.Ralph R. Acampora, Jay L. Garfield, Rachael Kohn, Winifred Wing Han Lamb, Peter Wong Yih Jiun, Andrew Kelley & V. L. Krishnamoorthy - 1997 - Sophia 36 (2):136-159.
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  35.  22
    Coherence as an Explanation for Theory of Mind Task Failure in Autism.Deepthi Kamawar, Jay L. Garfield & Jill de Villiers - 2002 - Mind and Language 17 (3):266–272.
  36. Reality and Imagination in Political Theory and Practice: On Raymond Geuss’s Realism. [REVIEW]Enzo Rossi - 2010 - European Journal of Political Theory 9 (4):504-512.
    Can political theory be action-guiding without relying on pre-political normative commitments? I answer that question affirmatively by unpacking two related tenets of Raymond Geuss’ political realism: the view that political philosophy should not be a branch of ethics, and the ensuing empirically-informed conception of legitimacy. I argue that the former idea can be made sense of by reference to Hobbes’ account of authorization, and that realist legitimacy can be normatively salient in so far as it stands in the correct (...)
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  37. "Le dernier état d'un finalisme contemporain – À propos d'un inédit majeur de Raymond Ruyer" [The final status of a contemporary finalism–Concerning a major unpublished draft of Raymond Ruyer].Philippe Gagnon - 2014 - Laval Théologique et Philosophique 70 (2):367-378.
    This is a critical notice/review essay on *L'embryogenèse du monde et le Dieu silencieux*, a manuscript completed by Raymond Ruyer in the early 1980s. It came out as a monograph in November 2013, with the Éditions Klincksieck in Paris. It offers a presentation in an organized fashion of many aspects of his thought. Ruyer considered that a book about God could only be churned into a series of chapters on the unachievable character of our knowledge in different domains of (...)
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  38.  44
    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 (...)
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  39.  7
    Jay L. Garfield, Engaging Buddhism: Why It Matters to Philosophy. [REVIEW]Rick Repetti - 2015 - Science, Religion and Culture 2 (2):1-6.
    Book review of Jay Garfield's Engaging Buddhism: Why It Matters to Philosophy.
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  40.  11
    Medical Humanism in the Poetry of Raymond Carver.Sandra Lee Kleppe - 2006 - Journal of Medical Humanities 27 (1):39-55.
    There is an analogy between a scientific approach to medicine in which the patient ultimately becomes an object of study rather than a whole person, and a post/modern aesthetic in literature in which the subject has little or no agency in a chaotic linguistic universe. Raymond Carver died of cancer in 1988, and in both his pre- and post-diagnostic poetry there is humanistic lyricism that contributes to re-establishing empathic bonds between readers and characters, and to re-humanizing the patient as (...)
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  41. Hommage À Raymond Tschumi Essays.R. W. Ewart, Raymond Tschumi & T. J. A. Bennett - 1990 - L'âge D'Homme.
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  42. La Philosophie Politique de Raymond Aron.Simone Goyard-Fabre & Raymond Aron - 1989 - Centre de Philosophy Politique Et Juridique de l'Université de Caen.
     
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  43. Raymond Ruyer, la Biologie Et la Théologie Naturelle [Raymond Ruyer, Biology, and Natural Theology].Philippe Gagnon - 2012 - In Ronny Desmet & Michel Weber (eds.), Chromatikon VIII: Annales de la philosophie en procès — Yearbook of Philosophy in Process. Éditions Chromatika.
    This is the outline: Introduction : le praticien d’une science-philosophie; Épiphénoménisme retourné et subjectivité délocalisée; Dieu est-il jamais inféré par la science ?; La question du panthéisme; Le pilotage axiologique et la parabole mécaniste; L'unité domaniale comme ce qui reste en dehors de la science.
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  44.  79
    "La métaphysique de Raymond Ruyer dans son rapport à la théologie naturelle" [The Metaphysics of Raymond Ruyer in Relation to Natural Theology].Gagnon Philippe - 2016 - In Bertrand Souchard & Fabien Revol (eds.), Controverses sur la création : Science, philosophie, théologie. Paris/Lyon: Vrin/Institut interdisciplinaire d'études épistémologiques. pp. 11-53.
  45.  89
    Review of Raymond Geuss, Reality and Its Dreams. [REVIEW]Enzo Rossi - 2016 - Notre Dame Philosophical Review.
    In this review I try and show the ways in which Geuss’ new work may advance the (radical) realist programme. The main contribution in the new essays, as I see it, is the emphasis on the counterintuitively transformative potential of a realist approach, as opposed to the false promise of highly moralised approaches. I also highlight some open questions about Geuss’ realism, primarily to do with his contextualism and with the role of feasibility constraints.
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  46. "Que reste-t-il de la théologie à l'âge électronique ? Valeur et cybernétique axiologique chez Raymond Ruyer" [What is left of Theology in the Electronic Age? Value and Axiological Cybernetics in Raymond Ruyer].Philippe Gagnon - 2013 - In Chromatikon Ix: Annales de la Philosophie En Procès — Yearbook of Philosophy in Process, M. Weber & V. Berne. pp. 93-120.
    This is the outline: Introduction — La question de la cybernétique et de l'information — Une « pensée du milieu » — Cybernétique et homologie — Une théorie de l'apprentissage — L'information vue de l'autre côté — Champ et domaine unitaire — La thèse des « autres-je » — Le passage par l'axiologie — La rétroaction vraie — L'ontologie de Ruyer — Le bruissement de l'être même.
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  47.  8
    Fredric Jameson, Raymond Chandler: The Detections of Totality. Reviewed By.Vladimir Rizov - 2017 - Philosophy in Review 37 (1):17-19.
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  48. Raymond Williams Literature, Marxism and Cultural Materialism.John Higgins - 1999
     
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  49. Raymond Aron, la Philosophie de l'Histoire Et les Sciences Sociales Colloque Organis'e Áa l'Ecole Normale Sup'erieure En 1988.Alain Boyer & J. Chamboredon - 1999
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  50. Individuo E Storia Saggio Su Raymond Aron.Giovanni Camardi - 1990 - Morano Editore.
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