Results for 'Sonam Dolma'

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  1.  2
    No Detectable Electroencephalographic Activity After Clinical Declaration of Death Among Tibetan Buddhist Meditators in Apparent Tukdam, a Putative Postmortem Meditation State.Dylan T. Lott, Tenzin Yeshi, N. Norchung, Sonam Dolma, Nyima Tsering, Ngawang Jinpa, Tenzin Woser, Kunsang Dorjee, Tenzin Desel, Dan Fitch, Anna J. Finley, Robin Goldman, Ana Maria Ortiz Bernal, Rachele Ragazzi, Karthik Aroor, John Koger, Andy Francis, David M. Perlman, Joseph Wielgosz, David R. W. Bachhuber, Tsewang Tamdin, Tsetan Dorji Sadutshang, John D. Dunne, Antoine Lutz & Richard J. Davidson - 2021 - Frontiers in Psychology 11.
    Recent EEG studies on the early postmortem interval that suggest the persistence of electrophysiological coherence and connectivity in the brain of animals and humans reinforce the need for further investigation of the relationship between the brain’s activity and the dying process. Neuroscience is now in a position to empirically evaluate the extended process of dying and, more specifically, to investigate the possibility of brain activity following the cessation of cardiac and respiratory function. Under the direction of the Center for Healthy (...)
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  2.  12
    Enhancing Women’s Well-Being: The Role of Psychological Capital and Perceived Gender Equity, With Social Support as a Moderator and Commitment as a Mediator.Sonam Chawla & Radha R. Sharma - 2019 - Frontiers in Psychology 10.
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  3.  44
    The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way.Sonam Thakchoe - 2007 - Wisdom Publications.
    All lineages of Tibetan Buddhism today claim allegiance to the philosophy of the Middle Way, the exposition of emptiness propounded by the second-century Indian master Nagarjuna. But not everyone interprets it the same way. A major faultline runs through Tibetan Buddhism around the interpretation of what are called the two truths-the deceptive truth of conventional appearances and the ultimate truth of emptiness. An understanding of this faultline illuminates the beliefs that separate the Gelug descendents of Tsongkhapa from contemporary Dzogchen and (...)
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  4.  6
    Impression of Celestial Being (Deva) on Human Beings in Jainism.Sonam Jain & Samani Amal Pragya - 2020 - Journal of the Indian Council of Philosophical Research 37 (2):207-224.
    Jainism is essentially a spiritual philosophy having a strong focus on the ultimate purification of the soul. A human being usually when fails to understand things, when sorrows attack, etc., then he attributes to memorize the deva to seek help. Man can be guided both correctly and incorrectly by the deva and can establish a new system in a society that can be both in a positive form and a negative form. Thus, this involvement of deva in human life brings (...)
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  5.  24
    Ratnakīrti and the Extent of Inner Space: An Essay on Yogācāra and the Threat of Genuine Solipsism.Sonam Kachru - 2019 - Sophia 58 (1):61-83.
    Though perhaps a dubious honor, Dharmakīrti is the first philosopher in any tradition to explicitly recognize the epistemological threat of solipsism, devoting an entire essay to the problem—The Justification of Other Minds. This essay revisits Ratnakīrti’s Doing Away with Other Beings as a diagnosis of Dharmakīrti’s attempt to reconstruct the very idea of other beings, with particular attention to Ratnakīrti’s sensitivity to the conceptual preconditions for a genuine threat of solipsism. Along with the diagnosis of the conditions for the emergence (...)
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  6. Candrakīrti on Deflated Episodic Memory: Response to Endel Tulving's Challenge.Sonam Thakchoe - 2017 - Australasian Philosophical Review 1 (4):432-438.
    ABSTRACTIn my response to Ganeri's [2018] paper, I take Buddhagosha's deflationary account of episodic memory one step further through the analysis of the Madhyamaka philosopher Candrakīrti who, like Buddhagosha, explicitly defends episodic memory as a recollection of the objects experienced in the past, rather than subjective experience. However, unlike Buddhagosha, Candrakīrti deflates episodic memory by showing the incoherence of the Sautrāntika-Yogācāra's thesis that episodic memory requires the admission of reflexive awareness. Also unlike Buddhagosha, Candrakīrti shows the incoherence of the Mimāṁsāka-Naiyāyika's (...)
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  7.  42
    The Theory of Two Truths in India.Sonam Thakchoe - 2011 - Stanford Encyclopedia of Philosophy.
  8.  1
    Aesthetically Designing Video-Call Technology With Care Home Residents: A Focus Group Study.Sonam Zamir, Felicity Allman, Catherine Hagan Hennessy, Adrian Haffner Taylor & Ray Brian Jones - 2021 - Frontiers in Psychology 12.
    BackgroundVideo-calls have proven to be useful for older care home residents in improving socialization and reducing loneliness. Nonetheless, to facilitate the acceptability and usability of a new technological intervention, especially among people with dementia, there is a need for user-led design improvements. The current study conducted focus groups with an embedded activity with older people to allow for a person-centered design of a video-call intervention.MethodsTwenty-eight residents across four care homes in the South West of England participated in focus groups to (...)
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  9.  31
    ‘The Relationship Between the Two Truths’: A Comparative Analysis of Two Tibetan Accounts.Sonam Thakchoe - 2003 - Contemporary Buddhism 4 (2):111-127.
    Introduction Na?ga?rjuna, the most well-known Buddhist thinker after the Buddha himself, points out in his famous Mu?lamadhyamakaka?rika? that ?The Buddha's teachings of the Dharma is based on the two truths: a truth of worldly conventions and an ultimate truth? (XXIV:8). This doctrine of the two truths does indeed lie at the very heart of Buddhism. More particularly, the phenomenological and soteriological discourses in the Ma?dhyamika tradition revolve around ideas concerning the two truths. Central to the doctrine is the concept that (...)
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  10. Madhyamaka Philosophy of No-Mind: Taktsang Lotsāwa’s On Prāsaṅgika, Pramāṇa, Buddhahood and a Defense of No-Mind Thesis.Sonam Thakchoe & Julien Tempone Wiltshire - 2019 - Journal of Indian Philosophy 47 (3):453-487.
    It is well known in contemporary Madhyamaka studies that the seventh century Indian philosopher Candrakīrti rejects the foundationalist Abhidharma epistemology. The question that is still open to debate is: Does Candrakīrti offer any alternative Madhyamaka epistemology? One possible way of addressing this question is to find out what Candrakīrti says about the nature of buddha’s epistemic processes. We know that Candrakīrti has made some puzzling remarks on that score. On the one hand, he claims buddha is the pramāṇabhūta-puruṣa (person of (...)
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  11. Prāsaṅgika’s Semantic Nominalism: Reality is Linguistic Concept.Sonam Thakchoe - 2012 - Journal of Indian Philosophy 40 (4):427-452.
    Buddhist semantic realists assert that reality is always non-linguistic, beyond the domain of conceptual thought. Anything that is conceptual and linguistic, they maintain, cannot be reality and therefore cannot function as reality.The Pra¯san˙gika however rejects the realist theory and argues that all realities are purely linguistic—just names and concepts—and that only linguistic reality can have any causal function. This paper seeks to understand the Pra¯san˙gika’s radical semantic nominalism and its philosophical justifications by comparing and contrasting it with the realistic semantic (...)
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  12. Candrakīrti’s Theory of Perception: A Case for Non-Foundationalist Epistemology in Madhyamaka.Sonam Thakchoe - 2012 - Acta Orientalia Vilnensia 11 (1):93-125.
    Some argue that Candrakīrti is committed to rejecting all theories of perception in virtue of the rejection of the foundationalisms of the Nyāya and the Pramāṇika. Others argue that Candrakīrti endorses the Nyāya theory of perception. In this paper, I will propose an alternative non-foundationalist theory of perception for Candrakīriti. I will show that Candrakrti’s works provide us sufficient evidence to defend a typical Prāsagika’s account of perception that, I argue, complements his core non-foundationalist ontology.
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  13.  27
    Buddhist Philosophy of Mind: Nāgārjuna's Critique of Mind-Body Dualism From His Rebirth Arguments.Sonam Thakchoe - 2019 - Philosophy East and West:807-827.
    Richard Hayes and Dan Arnold have made the claim that Dharmakīrti is a mind-body dualist by virtue of his doctrine of rebirth. Dharmakīrti, "elaborating the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism". Arnold identifies Dharmakīrti as an exemplary Buddhist philosopher who defends Buddhist reductionism and mind-body dualism. In Dharmakīrti's view, argues Arnold, the dynamic and relational character of subjectivity is not in conflict with the view that among the (...)
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  14.  35
    Gorampa on the Objects of Negation: Arguments for Negating Conventional Truths.Sonam Thakchoe - 2008 - Contemporary Buddhism 9 (2):265-280.
    In this paper I explore Gorampa’s conception of the objects of negation. My primary aim is to show that, in Gorampa’s conception of the objects of negation, negating the extreme existent (bha ̄va/yod pa)—the first of the tetralemma (catuskoti/mtha’ bzhi)— __ entails negating the conventional realities qua truths themselves. The paper first identifies Gorampa’s notions of the objects of negation soteriogically and epistemically, and second it considers Gorampa’s arguments defending his treatment of truths (bden pa) as the objects of negation. (...)
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  15.  51
    Prāsaṅgika Epistemology: A Reply to Stag Tsang’s Charge Against Tsongkhapa’s Uses of Pramāṇa in Candrakīrti’s Philosophy.Sonam Thakchoe - 2013 - Journal of Indian Philosophy 41 (5):535-561.
    Stag tsang, amongst others, has argued that any use of mundane pramāṇa—authoritative cognition—is incompatible with the Prāsaṅgika system. His criticism of Tsongkhapa’s interpretation of Candrakīrti’s Madhyamaka which insists on the uses of pramāṇa (tha snyad pa’i tshad ma)—authoritative cognition—within the Prāsaṅgika philosophical context is that it is contradictory and untenable. This paper is my defence of Tsongkhapa’s approach to pramāṇa in the Prāsaṅgika philosophy. By showing that Tsongkhapa consistently adopts a non-foundationalist approach in his interpretation of the Prāsaṅgika’s epistemology, and (...)
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  16.  6
    Human Being, Bodily Being: Phenomenology From Classical India by Chakravarthi Ram-Prasad.Sonam Kachru - 2021 - Philosophy East and West 71 (3):1-7.
    The subject of this extraordinary, demanding, and often moving book is being human. What it means to be such a being is here explored by means of scrupulous attention to ways in which "bodily being"--the author's term for how subjectivity may be expressed through contextually specific modes of embodiment--are drawn on, expressed, and transformed in what one might call different epistemic and experiential contexts found in premodern Indian thought in Sanskrit and Pāli.One of the most attractive things in this book (...)
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  17. Who's Afraid of Non-Conceptuality? Rehabilitating Dignaga's Distinction Between Perception and Thought.Sonam Kachru - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routledge. pp. 172-199.
    This chapter looks at Dignaga's insistence on the non--conceptuality of perceptual experience in the light of Sellars' critique of the myth of the given as well as his other philosophical committments.
     
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  18.  32
    ‘Transcendental Knowledge’ in Tibetan Mādhyamika Epistemology.Sonam Thakchoe - 2005 - Contemporary Buddhism 6 (2):131-152.
    At least in as much as it is accessible to ?transcendental wisdom?, Tsong khapa and Go rampa both maintain that ultimate truth is an object of knowledge. So granting that ultimate truth is an object of knowledge and that transcendental wisdom its knowing subject, this paper attempts to address one key epistemological problem: how does transcendental wisdom know or realise ultimate truth? The responses from the Tibetan Mådhyamikas entail that transcendental wisdom knows ultimate truth in at least two different ways: (...)
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  19.  8
    Yogic Deed of Bodhisattvas: Gyel-Tsap on Aryadeva's Four HundredWisdom of Buddha: The Samdhinirmocana SutraMahayanasutralamkara.Ruth Sonam, John Powers, Asanga & Mrs Surekha Vijay Limaye - 1996 - Philosophy East and West 46 (2):289.
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  20.  21
    Status of Conventional Truth in Tsong Khapa's Mādhyamika Philosophy.Sonam Thakchoe - 2007 - Contemporary Buddhism 8 (1):31-47.
    This paper examines how and why conventional truth is, in Tsong khapa’s view, false and deceptive yet indeed truth that stands shoulder to shoulder with ultimate truth. The first part of the paper establishes the complementary nature of the two truths by responding to the question ‘Why is conventional truth “truth” at all?’ The discussion in the second part examines the uses of conventional discourse within the Maādhyamika philosophical framework—partly by discussing Tsong khapa’s response to the question ‘Why is conventional (...)
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  21.  5
    As If a Stage: Towards an Ecological Concept of Thought in Indian Buddhist Philosophy.Sonam Kachru - 2020 - Journal of World Philosophies 5 (1):1-29.
    The interest of this essay is meta-philosophical: I seek to reconstruct neglected concepts of thought available to us given the diverse use South Asian Buddhist philosophers have made of the term-of-art vikalpa. In contemporary Anglophone engagements with Buddhist philosophy, it has come to mean either the categorization and reidentification of particulars in terms of the construction of equivalence classes and/or the representation of extra-mental causes of content. While this does track much that is important in the history of Buddhist philosophy, (...)
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  22.  8
    After the Unsilence of the Birds: Remembering Aśvaghoṣa’s Sundarī.Sonam Kachru - 2019 - Journal of Indian Philosophy 47 (2):289-312.
    Once encountered in Beautiful Nanda, Aśvaghoṣa’s Sundarī is unforgettable. It is easy, then, to forget that we are given to see and hear her only in two of the eighteen chapters of Aśvaghoṣa’s long, lyrical narrative of Nanda. When she is given to speak, her words and voice resonate powerfully, but the narrative reduces her at last to silence. Among the last images of her, there is the moment when she is likened to a screaming bird, bereaved of her mate, (...)
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  23.  5
    Seeing in the Dark: Of Epistemic Culture and Abhidharma in the Long Fifth Century C.E.Sonam Kachru - 2021 - Journal of Dharma Studies 3 (2):291-317.
    Abhidharma, the genre of knowledge concerned with putting into systematic shape what the Buddha taught, can seem a forbidding subject. In this essay, taking Skandhila’s Introduction to Abhidharma and Vasubandhu’s Abhidharmakośabhāṣya as touchstones, I will try to shed a little philosophical light on Abhidharma as a variety of epistemic culture in the long fifth century C.E. in South Asia. To think of Abhidharma as an epistemic culture is not only to think of what goes into the making of knowledge and (...)
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  24.  27
    How Many Truths? Are There Two Truths or One in the Tibetan Prāsa[Ndot]Gika Madhyamaka?Sonam Thakchoe - 2004 - Contemporary Buddhism 5 (2):121-141.
    The paper demonstrates that the Tibetan Prāsaṅgika Madhyamaka offers both pluralistic and monistic paradigms for interpreting the Mādhyamika's doctrine of the two truths. Tsong khapa’s interpretation, the paper argues, represents pluralistic a model while Go rampa’s interpretation a monistic model. The arguments are considered through two separate moves. The first move forms the basis for the second. In the first move the papers explores the arguments relating to the ‘basis of the division of the truths’. While the second move integrates (...)
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  25.  10
    Things You Wouldn’T Think to Look For in One Place. [REVIEW]Sonam Kachru - 2021 - Journal of the American Oriental Society 137 (4):669.
    This brief essay explores an example introduced by Vasubandhu in the third chapter of his Treasury of Metaphysics. The example involves the report that one can, apparently, find in molten metal an environment conducive to the generation of a species of small-scaled critters, which example, however otherwise bizarre to us, Vasubandhu appears to believe well known and capable of supporting striking generalizations about life and matter. I offer three sorts of comments on this example and three varieties of reasons for (...)
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  26.  10
    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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  27.  38
    Symposium: Does the Concept of »Truth« Have Value in the Pursuit of Cross-Cultural Philosophy? Rosemont Jr, James Maffie, John Maraldo & Sonam Thakchoe - 2014 - IsFrontMatter: put either 1 or 0: 1 if this is not an article but a "front matter" type of entry, e.g. a list of books received, 0 otherwise 1:150-217.
    The symposium »Does the Concept of ›Truth‹ Have Value in the Pursuit of Cross-Cultural Philosophy?« hones on a methodological question which has deep implications on doing philosophy cross-culturally. Drawing on early Confucian writers, the anchor, Henry Rosemont, Jr., attempts to explain why he is skeptical of pat, affirmative answers to this question. His co-symposiasts James Maffie, John Maraldo, and Sonam Thakchoe follow his trail in working out multi-faceted views on truth from Mexican, Japanese Confucian, and Tibetan Buddhist perspectives respectively. (...)
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  28. 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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  29.  22
    I Take Refuge in the Sangha. But How? The Puzzle of Intersubjectivity in Buddhist Philosophy Comments on Tzohar, Prueitt, and Kachru.Jay Garfield - 2019 - Sophia 58 (1):85-89.
    This is a reply to the essays by Catherin Prueitt, Sonam Kachru, and Roy Tzohar on the problem of intersubjectivity in Yogācāra, from a panel at the American Academy of Religion. I argue that the problem of explaining genuine intersubjectivity, as opposed to parallel subjectivity remains unsolved.
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  30.  40
    Is Gorampa's "Freedom From Conceptual Proliferations" Dialetheist?Constance Kassor - 2013 - Philosophy East and West 63 (3):399-410.
    This essay presents a critique of dialetheist readings of Madhyamaka based on the philosophy of the fifteenth-century Tibetan scholar, Gorampa Sonam Senge (Go rams pa bSod nams Seng ge) (1429-1489). In brief, dialetheism is the acceptance that in a logical system there can be at least some cases in which a statement and its negation are true; that is, it involves the acceptance of true contradictions. Jay Garfield and Graham Priest's "Nāgārjuna and the Limits of Thought" attempts to reconcile (...)
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