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  1.  67
    What Can't Be Said: Paradox and Contradiction in East Asian Thought.Yasuo Deguchi, Jay L. Garfield, Graham Priest & Robert H. Sharf - 2021 - New York, NY, United States of America: Oxford University Press. Edited by Jay L. Garfield, Graham Priest & Robert H. Sharf.
    "Paradox drives a good deal of philosophy in every tradition. In the Indian and Western traditions, there is a tendency among many philosophers to run from contradiction and paradox. If and when a contradiction appears in a theory, it is regarded as a sure sign that something has gone amiss. This aversion to paradox commits them, knowingly or not, to the view that reality must be consistent. In East Asia, however, philosophers have reacted to paradox differently. Many East Asian philosophers-both (...)
  2.  40
    Knowing Blue: Early Buddhist Accounts of Non-Conceptual Sense.Robert H. Sharf - 2018 - Philosophy East and West 68 (3):826-870.
    And I find myself knowing the things that I knew Which is all that you can know on this side of the blueIs there such a thing as direct, non-conceptual experience, or is all experience, by its very nature, conceptually mediated? Is some notion of non-conceptual sensory awareness required to account for our ability to represent and negotiate our physical environment, or is it merely an artifact of deep-seated but ultimately misguided Cartesian metaphysical assumptions? Perhaps conscious experience in humans is (...)
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  3. The rhetoric of experience and the study of religion.Robert H. Sharf - 2000 - Journal of Consciousness Studies 7 (11-12):11-12.
    The use of the concept ‘religious experience’ is exceedingly broad, encompassing a vast array of feelings, moods, perceptions, dispositions, and states of consciousness. Some prefer to focus on a distinct type of religious experience known as ‘mystical experience', typically construed as a transitory but potentially transformative state of consciousness in which a subject purports to come into immediate contact with the divine, the sacred, the holy. We will return to the issue of mystical experience below. Here I would only note (...)
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  4.  80
    Is Yogācāra Phenomenology? Some Evidence from the Cheng weishi lun.Robert H. Sharf - 2016 - Journal of Indian Philosophy 44 (4):777-807.
    There have been several attempts of late to read Yogācāra through the lens of Western phenomenology. I approach the issue through a reading of the Cheng weishi lun, a seventh-century Chinese compilation that preserves the voices of multiple Indian commentators on Vasubandhu’s Triṃśikāvijñaptikārikā. Specifically, I focus on the “five omnipresent mental factors” and the “four aspects” of cognition. These two topics seem ripe, at least on the surface, for phenomenological analysis, particularly as the latter topic includes a discussion of “self-awareness”. (...)
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  5.  14
    The Curious Case of the Conscious Corpse: A Medieval Buddhist Thought Experiment.Robert H. Sharf - 2023 - In Christian Coseru (ed.), Reasons and Empty Persons: Mind, Metaphysics, and Morality: Essays in Honor of Mark Siderits. Springer. pp. 121-140.
    One of the arguments that has been directed against the Buddhist anātman (“non-self”) theory, by Dan Zahavi among others, is that the doctrine cannot account for why we never mistake our own bodies for the bodies of others. This is not, however, a new objection; it can be found, for example, in a list of objections to the anātman doctrine in the Dazhidulun (“Treatise on the Great Perfection of Wisdom”), a medieval compendium attributed to Nāgārjuna and compiled and translated (and (...)
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  6.  33
    Zen and the Way of the New Religions.Robert H. Sharf - 1995 - Japanese Journal of Religious Studies 22:3-4.
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