Results for 'Sunyata'

91 found
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  1.  52
    Śūnyatā and Kokoro: Science–Religion Dialogue in the Japanese Context.Seung Chul Kim - 2015 - Zygon 50 (1):155-171.
    When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional (...)
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  2.  17
    Śūnyatā: Objective Referent or Via Negativa?: Glyn Richards.Glyn Richards - 1978 - Religious Studies 14 (2):251-260.
    I propose in this paper to examine and analyse the concept of śūnyatā as it is expressed in the Hrdaya sūtras of the Buddhist prajñā-pāramitā literature and in the Mū1amadhyamaka-kārikās of Nāgārjuna. I shall attempt to show some of the difficulties involved in seeking an objective referent or counter part for the concept and also in trying to preserve the tension implicit in the affirmation of the middle way. I hope to indicate that the via negativa approach has positive implications (...)
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  3. Epoche and Śūnyatā: Skepticism East and West.Jay L. Garfield - 1990 - Philosophy East and West 40 (3):285-307.
  4.  16
    Śūnyatā: Objective Referent or Via Negativa?Glyn Richards - 1978 - Religious Studies 14 (2):251 - 260.
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  5.  41
    Sunyata, Textualism, and Incommensurability.Michael G. Barnhart - 1994 - Philosophy East and West 44 (4):647.
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  6.  10
    Śūnyatā and the Zeroing of Being.Fabio Gironi - 2011 - Journal of Indian Philosophy and Religion 16:3-50.
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  7. Śūnyatā and Ajāti: Absolutism and the Philosophies of Nāgārjuna and Gau $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{D}$}}{D} " />Apāda. [REVIEW]Richard King - 1989 - Journal of Indian Philosophy 17 (4).
     
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  8. Nothingness and Śūnyatā: A Comparison of Heidegger and Nishitani.Fred Dallmayr - 1992 - Philosophy East and West 42 (1):37-48.
  9.  28
    Sunyata in the West.David Grandy - 2016 - Comparative Philosophy 7 (1).
    I argue that sunyata, or something like it, manifested itself in early Western thought. While Plato and Aristotle resisted emptiness or nothingness, they nevertheless felt themselves obliged to venture close to its edge in order to ground their explanations of changing reality to unchanging principles. These principles embody much of the indeterminancy long associated with the Mahayana understanding of sunyata. Although their function was to enable lasting explanations of reality by putting change out of play, they themselves shade (...)
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  10.  19
    Nothingness and Sunyata: A Comparison of Heidegger and Nishitani.Fred Dallmayr - 1992 - Philosophy East and West 42 (1):37-48.
  11. Lobsang Dargyay.Remanent In Sunyata - 1990 - Journal of Indian Philosophy 18:81-91.
     
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  12.  8
    Sunyata and Otherness: Applying Mutually Transformative Categories From Buddhist-Christian Dialogue in Christology.Susie Paulik Babka - 2015 - Buddhist-Christian Studies 35:73-90.
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  13.  49
    Kant's Noumenon and Sunyata.Laura E. Weed - 2002 - Asian Philosophy 12 (2):77 – 95.
    This paper compares Kant's positions on space, time, the relational character of noumena, and the relational character of the self, with the somewhat similar accounts of those things in two philosophers of the Kyoto school: Keiji Nishitani and Nishida Kitaro. I will argue that the philosophers of the Kyoto school had a more coherent and better integrated account of those ideas, that was open to Kant. I think that the comparison both clarifies Kant's position on these topics, and elucidates the (...)
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  14.  2
    Sunyata and Non-Human Rights.Joel Wilcox - 2008 - Journal of Indian Philosophy and Religion 13:53-72.
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  15. "Sunyata and Ajati": Absolutism and the Philosophies of Nagarjuna and Gaudapada.Richard King - 1989 - Journal of Indian Philosophy 17 (4):385.
     
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  16.  27
    Sunyata and Tathata: Emptiness and Suchness.Thomas Kochumuttom - 1981 - Journal of Dharma 6 (1):18-33.
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  17.  62
    Two Tibetan Texts on the “Neither One nor Many” Argument for Śūnyatā.Tom J. F. Tillemans - 1984 - Journal of Indian Philosophy 12 (4):357-388.
  18.  41
    Discerning the Concept of Śūnyatā as a Procedure for “Remaking of Man”.Mathew Varghese - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:267-273.
    The proposed paper wishes to reflect on the conception of non-self and Shunyta and how these ideas are discerned in the process of remaking of Man as it is understood in the classical Indian philosophy. The concept of non-self is very carefully elaborated in such a way that it could define the unique relationship that thehuman being have with the world of existence where remaking of man is an absolute necessity to transact with the uncertain and indescribable phenomenal world. The (...)
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  19.  34
    Kenosis, Dynamic Śūnyatā and Weak Thought: Abe Masao and Gianni Vattimo.Thorsten Botz-Bornstein - 2015 - Asian Philosophy 25 (4):358-383.
    The verb κενόω means ‘to empty’ and St. Paul uses the word ἐκένωσεν writing that ‘Jesus made himself nothing’ and ‘emptied himself’. Śūnyatā is a Buddhist concept most commonly translated as emptiness, nothingness, or nonsubstantiality. An important kenosis–śūnyatā discussion was sparked by Abe Masao’s paper ‘Kenotic God and Dynamic Śūnyatā’. I confront the kenosis–śūnyatā theme with Vattimo’s kenosis-based philosophy of religion. For Vattimo, kenosis refers to ‘secularization’: when strong structures such as the essence and the fulfilment of the Christian message (...)
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  20.  22
    Masao Abe's Dynamic Sunyata and Process Thought.Li Yijing - 2015 - Process Studies 44 (1):120-131.
    This article compares Masao Abe's Buddhist view of ultimate reality in terms of dynamic Sunyata with certain concepts in the process thought of Alfred North Whitehead and John Cobb.
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  21.  5
    Two Aspects of Śūnyatā in Quantum Physics: Relativity of Properties and Quantum Non-Separability.Michel Bitbol - 2019 - In Siddheshwar Rameshwar Bhatt (ed.), Quantum Reality and Theory of Śūnya. Springer. pp. 93-117.
    The so-called paradoxes of quantum physics are easily disposed of as soon as one accepts that there are no such things as intrinsically existing particles and their intrinsic properties, but that both particles and properties are relational “observables.” Accordingly, quantum physics does not offer a “description of the outer world,” but rather a prescription about how to make probabilistic predictions within a participatory environment. The latter view looks quite radical with respect to standard Western Aristotelian ontology; but it looks natural (...)
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  22.  12
    Nagarjuna and Candrakirti on Sunyata.M. P. Marathe - 1980 - Indian Philosophical Quarterly 7 (4):531-540.
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  23. The Positive Dimension of Sunyata in Nagarjuna.Gustav Roth - 1992 - In Gustav Roth & H. S. Prasad (eds.), Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth. Sri Satguru Publications. pp. 20--87.
     
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  24.  35
    The Immunity of Śūnyatā: Is It Possible to Understand Madhyamakakārikās, 4,8-9? [REVIEW]Guy Bugault - 2000 - Journal of Indian Philosophy 28 (4):385-397.
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  25.  28
    Nāgārjuna's Conception of 'Voidness' (Śūnyatā).Fernando Tola & Carmen Dragoneti - 1981 - Journal of Indian Philosophy 9 (3):273-282.
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  26. Buddhist Critical Spirituality: Prajñā and Śūnyatā.Shōhei Ichimura - 2001 - Motilal Banarsidass Publishers.
    This book comprises fifteen research articles primarily based on the discipline of Indian and Buddhist Studies. The collection is designed to propose a Buddhist philosophy of religion--that the insight of Prajna and Sunyata initiates a future religion which is freed both from conflict between reasoning and believing, and from goal-oriented cycles of life. It addresses transformation from the conflict-ridden quest for a supreme being, to the search for a non-theistic nature of spirituality that provides a foundation for universal human (...)
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  27.  31
    Emptiness, Kenosis, History, and Dialogue: The Christian Response to Masao Abe's Notion of "Dynamic Sunyata " in the Early Years of the Abe-Cobb Buddhist-Christian Dialogue.Charles Brewer Jones - 2005 - Buddhist-Christian Studies 24 (1):117-133.
  28.  25
    A Critique of the "Kenosis / Sunyata" Motif in Nishida and the Kyoto School.Steve Odin - 1989 - Buddhist-Christian Studies 9:71.
  29.  20
    Technology From the Standpoint of Sunyata.Alessandro Tomasi - 2008 - Asian Philosophy 18 (3):197 – 212.
    _Keiji Nishitani's critique of technology as a dehumanizing force is objected to by showing that it is possible to establish a relationship with technology characterized by the standpoint of sunyata. In order to support my claim, I offer an interpretation of sunyata as a lived experience in which knowing and being are unified. One method used to experience the identity of knowing and being is the method of negatio negationis. I argue that technology embodies this method, and that (...)
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  30.  14
    Is Žižek a Mahāyāna Buddhist? Śūnyatā and Li V Žižek's Materialism.Sevket Benhur Oral - 2018 - International Journal of Žižek Studies 12 (2).
    An intriguing interresonance plays out between various forms of Mahayana Buddhist ontology and Žižek’s dialectical materialism. His disdainful critique of Buddhism is well-known. As a cultural critic, Žižek might be onto something in his contention that Western Buddhism functions as the perfect ideology for late capitalism. As an ontologist, however, he seems to be ambivalent regarding the parallels between the Buddhist Void, to which the Western Buddhists supposedly withdraw, and his elaboration of a new foundation of dialectical materialism. Žižek is (...)
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  31.  5
    The Passage From Virtual Nihility to the Standpoint of Sunyata.Brian Ellwood - 2000 - Budhi: A Journal of Ideas and Culture 4 (2 & 3):41-90.
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  32. AN Appropriate English Lexiconic Equivalent of Sunyata is Not Available Because Each Word Derives its Meaning From its Context. That is Why It is so Difficult to Translate a Word From One Language to Another. Sttnya in English is" Void;" Sunyata Is.Suniti Kumar Pathak - 2005 - In Bettina Baumer & John R. Dupuche (eds.), Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.
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  33.  35
    What is Non-Existent and What is Remanent in Sūnyatā.Lobsang Dargyay - 1990 - Journal of Indian Philosophy 18 (1):81-91.
    In the various texts the phrase “something does not exist there” was interpreted in the following way: “elephants, cows, etc.” (Cūlasuññata-sutta) “the imagined, or conceptualized” (Yogācāra tradition), “the five skandhas, the elements, the sensory fields as eternal and solid entities” (Abhidharmasamuccaya), “all conventional phenomena” (Dolpo-pa), “inherent reality” (rGyal-tshab-rje), “accidental pollution with regard to the tathāgatagarbha (Gung-thang). The phrase “something that remains there does exist as a real existent” was interpreted also in different ways: “monks, palace, world, etc” (Cūlasuññata-sutta), “the perfect, (...)
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  34. Nagarjuna's Criticism of the Concept of Substance and its Implications for Sunyata.G. Vedaparayana - 2000 - Indian Philosophical Quarterly 27 (4):421-438.
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  35.  50
    The Concept of Existence and Nāgārjuna's Doctrine of Śūnyatā.Bhaswati Bhattacharyya - 1979 - Journal of Indian Philosophy 7 (4):335-344.
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  36.  42
    Outlines of a Pedagogical Interpretation of Nāgārjuna’s Two Truths Doctrine.Giuseppe Ferraro - 2013 - Journal of Indian Philosophy 41 (5):563-590.
    This paper proposes an interpretation of Nāgārjuna’s doctrine of the two truths that considers saṃvṛti and paramārtha-satya two visions of reality on which the Buddhas, for soteriological and pedagogical reasons, build teachings of two types: respectively in agreement with (for example, the teaching of the Four Noble Truths) or in contrast to (for example, the teaching of emptiness) the category of svabhāva. The early sections of the article show to what extent the various current interpretations of the Nāgārjunian doctrine of (...)
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  37. Pratityasamutpada in Eastern and Western Modes of Thought.Christian Thomas Kohl - 2012 - International Association of Buddhist Universities 4 (2012):68-80.
    Nagarjuna and Quantum physics. Eastern and Western Modes of Thought. Summary. The key terms. 1. Key term: ‘Emptiness’. The Indian philosopher Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That (...)
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  38.  71
    Becoming-Religion: Re-/Thinking Religion with AN Whitehead and Keiji Nishitani.Kenneth Masong - 2013 - Budhi: A Journal of Ideas and Culture 17 (2):1-26.
    For Whitehead and Nishitani, a rethinking of religion necessitates a rethinking of the metaphysics that underlie one’s concept of religion. The dynamism of religion is unveiled only within the metaphysical grounding of an ontology that accommodates the philosophical preference of “becoming” as an ultimate category of reality. The novelty of Whitehead’s theory of religion lies in the process metaphysics that it presupposes. For him, religion, like the whole of reality, is inherently developing and evolving. What Nishitani offers is a rethinking (...)
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  39.  7
    Empty Selves and Multiple Belonging: Gadamer and Nagarjuna on Religious Identity’s Hidden Plurality.J. R. Hustwit - 2016 - Open Theology 3:107-116.
    The reaction to multiple religious belonging has been fraught with anxiety in the monotheistic traditions. Nevertheless, increasing numbers of people report belonging to multiple religions. I propose that it is most useful to think of multiple religious belonging not so much as an expression of choice, but just the opposite. Multiple religious belonging is best explained as the ontological condition of two or more religious traditions constituting the self, so that the self’s possibilities are constrained by those religions. Furthermore, I (...)
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  40.  86
    De/Limiting Emptiness and the Boundaries of the Ineffable.Douglas S. Duckworth - 2010 - Journal of Indian Philosophy 38 (1):97-105.
    Emptiness ( śūnyatā ) is one of the most important topics in Buddhist thought and also is one of the most perplexing. Buddhists in Tibet have developed a sophisticated tradition of philosophical discourse on emptiness and ineffability. This paper discusses the meaning(s) of emptiness within three prominent traditions in Tibet: the Geluk ( dge lugs ), Jonang ( jo nang ), and Nyingma ( rnying ma ). I give a concise presentation of each tradition’s interpretation of emptiness and show how (...)
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  41. Emptiness and Becoming: Integrating Mādhyamika Buddhism and Process Philosophy.Peter Paul Kakol - 2009 - D.K. Printworld.
     
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  42.  95
    Nagarjuna's Madhyamaka: A Philosophical Introduction.Jan Westerhoff - 2009 - Oxford University Press.
    The Indian philosopher Acarya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha." This book presents a survey of the whole of Nagarjuna's philosophy based on his key philosophical writings. His primary contribution to Buddhist thought lies in the further development of the concept of sunyata (...)
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  43.  25
    Religion and Nothingness.David Edward Shaner - 1987 - Philosophy East and West 37 (4):458-462.
    In _Religion and Nothingness_ the leading representative of the Kyoto School of Philosophy lays the foundation of thought for a world in the making, for a world united beyond the differences of East and West. Keiji Nishitani notes the irreversible trend of Western civilization to nihilism, and singles out the conquest of nihilism as _the_ task for contemporary philosophy. Nihility, or relative nothingness, can only be overcome by being radicalized to Emptiness, or absolute nothingness. Taking absolute nothingness as the fundamental (...)
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  44.  80
    Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought.Newman Robert Glass - 1995 - Scholars Press.
    Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes (...)
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  45.  7
    Unpacking Ontological Security: A Decolonial Reading of Scholarly Impact.Riyad A. Shahjahan & Anne E. Wagner - 2018 - Educational Philosophy and Theory 51 (8):779-791.
    Despite the growing debate about scholarly impact, an analysis of the onto-epistemic grammar underlying impact has remained absent. By taking a different analytical approach to examining impact, we interrogate the concept through the lens of decolonial thought. We offer an empathetic review of the impact scholarship and illuminate the limits of the modern imaginary that circumscribe critiques of impact in the literature, making visible the Eurocentric and provincial horizons of modern reason underlying these critiques and impact in general. Drawing on (...)
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  46.  28
    Grasping Snakes and Touching Elephants: A Rejoinder to Garfield and Siderits.Giuseppe Ferraro - 2014 - Journal of Indian Philosophy 42 (4):451-462.
    Some time ago I advanced on the pages of this journal a critique of the interpretation given by Jay L. Garfield and Mark Siderits (hereafter GS) of Nāgārjuna’s doctrine of the two truths (Ferraro, J Indian Philos 41(2):195–219, 2013.1); to my article the two authors responded with a ‘defense of the semantic interpretation’ of the Madhyamaka doctrine of emptiness (GS, J Indian Philos 41(6):655–664, 2013). Their reply, however, could not consider my personal understanding of Nāgārjuna’s notions of śūnyatā and dve (...)
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  47. Buddyjska Filozofia Pustki.Artur Przybysławski - 2009 - Wydawn. Uniwersytetu Wrocławskiego.
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  48.  67
    Nāgārjuna's Fundamental Doctrine of Pratītyasamutpāda.Ewing Chinn - 2001 - Philosophy East and West 51 (1):54-72.
    Nāgārjuna contends that the doctrine of Pratītyasamutpāda (dependent origination), properly understood, constitutes the philosophical basis for the rejection and avoidance of all metaphysical theories and concepts (including causation). The companion doctrine of "śūnyatā" constitutes the denial of metaphysical realism (or "essentialism") but does not imply an anti-realist, conventionalist view of reality (as Jay Garfield maintains). "Pratītyasamutpāda," the true doctrine or, literally, "the exact or real nature of the case," is really two-sided: it is (1) a "causal" principle explaining the origin (...)
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  49. Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?David Loy - 1982 - International Philosophical Quarterly 22 (1):65-74.
    Buddhism, By denying the subject, And advaita, By denying the object, Both resolve the problematic subject-Object relationship. That they are mirror-Images suggests that "nirvana" and "moksha" might amount to the same thing-Nonduality. "there is no self" equals "everything is the self." buddhism emphasizes "sunyata" because it is a phenomenological description of enlightenment. Advaita speaks of monistic "brahman" because it is a philosophical attempt to describe reality from the fictional "outside.".
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  50.  19
    An All-New Timeless Truth: A Madhyamaka Analysis of Conflict and Compromise in Buddhist Modernism.Robert McGuire - 2017 - Contemporary Buddhism 18 (2):385-401.
    Donald Lopez argues that we should reject the narrative of compatibility between Buddhism and science as any apparent compatibility is achieved through a process of propositional compromise that sacrifices Buddhism’s distinctive content. This conclusion puts tension on the project within Buddhist modernism to formulate a Buddhism that functions within or alongside modern scientific paradigms. Lopez suggests that we should abandon this project, lest Buddhism should be demythologised away to nothing. While agreeing with Lopez I argue that his conclusion only holds (...)
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