Results for 'Two truths'

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  1.  75
    Abhidharma Metaphysics and the Two Truths.Kris McDaniel - 2019 - Philosophy East and West 69 (2):439-463.
    The distinction between "the two truths" was initially developed to resolve seeming contradictions in the Buddha's teachings.1 The Buddha teaches that persons should act compassionately, that persons will be reincarnated, and that persons do not exist. The first two lessons seem inconsistent with the third. Consistency could be restored by distinguishing kinds of truth: the first and second lessons are conventionally true, but it is conventionally but not ultimately true that persons exist.2In addition to this semantic distinction, there is (...)
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  2.  53
    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 (...)
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  3.  24
    he main thesis for which I intend to argue is that there is an exclusi-T ve disjunction between two options for the foundations of morality: there is truth or there is the exercise of power. 1 In other words, the deni.Truth Or Power - 2003 - In Peter Schaber & Rafael Hüntelmann (eds.), Grundlagen der Ethik. De Gruyter. pp. 123.
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  4.  4
    The Two Truths in Chinese Buddhism, Chang-Qing Shih.Burkhard Scherer - 2007 - Buddhist Studies Review 23 (1):134-137.
    The Two Truths in Chinese Buddhism, Chang-Qing Shih, pp. xviii, 401. Rs. 695. ISBN 81-208-2035-5.
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  5.  40
    The 'two truths' doctrine and the nature of upāya in nāgārjuna.Dilip Loundo - 2016 - Kriterion: Journal of Philosophy 57 (133):17-41.
    ABSTRACT The objective of this article is to contribute to the understanding of Nāgārjuna's 'two truths' doctrine as presented in the Mūlamadhyamakakārikā. For that purpose, we argue that 'two truths' doctrine the basic structural framework for the operational functionality of upāya of upāya, perhaps the most important epistemological/pedagogical notion of Mahāyāna Buddhism. RESUMO O objetivo deste artigo é contribuir para a compreensão da doutrina das "duas verdades", tal como presente no Mūlamadhyamakakārikā de Nāgārjuna. Argumentamos, para tanto, que a (...)
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  6.  36
    Prajñākaragupta on the Two Truths and Argumentation.Hisayasu Kobayashi - 2011 - Journal of Indian Philosophy 39 (4-5):427-439.
    How is it possible to say that truth can be of one kind at the conventional level and totally different in the ultimate plane? As Matilal ( 1971 , p. 154) points out, Kumārila (ca. 600–650), a Mīmāṃsaka philosopher, claims that the Buddhist doctrine of two truths is “a kind of philosophical ‘double-talk’.” It is Prajñākaragupta (ca. 750–810), a Buddhist logician, who tries to give a direct answer to this question posed by Kumārila from the Buddhist side. He argues (...)
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  7. Truth, Topicality, and Transparency: One-Component Versus Two-Component Semantics.Peter Hawke, Levin Hornischer & Franz Berto - forthcoming - Linguistics and Philosophy:1-23.
    When do two sentences say the same thing, that is, express the same content? We defend two-component (2C) semantics: the view that propositional contents comprise (at least) two irreducibly distinct constituents, (1) truth-conditions, and (2) subject-matter. We contrast 2C with one-component (1C) semantics, focusing on the view that subject-matter is reducible to truth- conditions. We identify exponents of this view and argue in favor of 2C. An appendix proposes a general formal template for propositional 2C semantics.
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  8.  33
    Two Truths Theory: What is vyavahāra? Language as a Pointer to the Truth.Hideyo Ogawa - 2019 - Journal of Indian Philosophy 47 (4):613-633.
    Mādhyamikas argue that ultimate reality, which is without any delimitation and hence cannot be verbalized in itself, can be expressed in words on the basis of the attribution or superimposition of the basis for the application of the word. The denotation theory of ultimate reality Bhartṛhari advances in the Dravyasamuddeśa of his Vākyapadīya convincingly explains that, insofar as ultimate reality is spoken of, we must say that it is denoted by the word; ultimate reality is said to be ineffable only (...)
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  9.  23
    The two truths in the Mādhyamika philosophy of the Ge-luk-ba order of Tibetan Buddhism.Guy Newland - 1992 - Ithaca, N.Y., USA: Snow Lion Publications.
    Buddhist perspectives on ethics and emptiness.
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  10. Ontological Pluralism, Abhidharma Metaphysics, and the Two Truths: A Response to Kris McDaniel.Andrew Brenner - 2020 - Philosophy East and West 70 (2):543-557.
    Kris McDaniel has recently proposed an interpretation of the distinction between conventional truth and ultimate truth, as that distinction is made within Abhidharma metaphysics. According to McDaniel's proposal, the distinction between conventional truth and ultimate truth is closely connected with a similar distinction between conventional existence and ultimate existence. What is more, the distinction between conventional existence and ultimate existence should be interpreted along ontological pluralist lines: the difference between things that ultimately exist and things that merely conventionally exist amounts (...)
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  11. Husserl's Two Truths, Adequate and apodictic evidence.Juha Himanka - 2005 - Phänomenologische Forschungen 36 (1):93-112.
    Edmund Husserl's Logical Investigations was the breakthrough of phenomenology. What made it a breakthrough was the new way of explicating truth or evidence as self-givenness or adequacy. Husserl did however also have another interpretation of truth: evidence as indubitability or certainty of apodicticity. Originally Husserl thought that apodicticity increases the evidence of something already adequately given. Yet, in the first Cartesian Meditation Husserl differentiates the two modes of evidence. In this article the way to this split up of evidence is (...)
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  12.  2
    The Two Truths Theory and Theory of Language in Candrakīrti.Youn Hee Jo - 2010 - The Journal of Indian Philosophy 29:293-327.
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  13. The Bain of two truths.Vincent F. Hendricks - unknown
    A view among methodologists is that truth and convergence are related in such a way that scienti…c theories in their historical order of appearance contribute to the convergence to an ultimate ideal theory. It is not a fact that science develops accordingly but rather a hypothetical thought experiment to explain why science develops at all. Here, a simple formal model is presented for scrutinizing the relations between two truths and convergence.
     
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  14. 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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  15. The Truth about Śrīgupta’s Two Truths: Longchenpa’s 'Lower Svātantrikas' and the Making of a New Philosophical School.Allison Aitken - 2021 - Journal of South Asian Intellectual History 3 (2):185–225.
    Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, designating the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school which maintains that appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the (...)
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  16.  6
    Chapter two: Truth, interpretation, and meaning.Scott Soames - 2010 - In Philosophy of Language. Princeton University Press. pp. 33-49.
  17.  69
    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 (...)
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  18.  85
    Once more on the two truths: What does Chi–Tsang mean by the two truths as ‘Yüeh–Chiao’?Whalen W. Lai - 1983 - Religious Studies 19 (4):505-521.
    The teaching of the Buddha concerning Reality has recourse to Two Truths: the Mundane and the Highest Truth. Without knowing the distinction between the two, one does not know the profound point of the teachings. The Highest Truth cannot be taught apart from the Mundane, but without understanding the former, one does not apprehend nirvāna.
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  19.  52
    The theory of two truths in india.Sonam Thakchoe - 2011 - Stanford Encyclopedia of Philosophy.
  20.  1
    Not Even Absent: Dependent Origination, Emptiness, and the Two Truths in the Thought of Nāgārjuna.Jackson Cole Macor - forthcoming - Journal of Indian Philosophy:1-19.
    As one of the most pivotal thinkers in the history Mahāyāna Buddhism, the writings of Nāgārjuna have long attracted the attention of scholars aiming to interpret in declarative terms the meaning of the arguments contained therein. However, the very aim of such an endeavor that seeks to ascribe to Nāgārjuna a philosophical position is fundamentally at odds with the unwaveringly critical nature of his project. In order to illustrate the singular character of Nāgārjuna’s methodology, this article seeks to clarify three (...)
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  21. Conventionalising rebirth: Buddhist agnosticism and the doctrine of two truths.Bronwyn Finnigan - forthcoming - In Yujin Nagasawa & Mohammad Saleh Zarepour (eds.), Global Dialogues in the Philosophy of Religion: from Religious Experience to the Afterlife. Oxford University Press.
    What should the Buddhist attitude be to rebirth if it is believed to be inconsistent with current science? This chapter critically engages forms of Buddhist agnosticism that adopt a position of uncertainty about rebirth but nevertheless recommend ‘behaving as if’ it were true. What does it mean to behave as if rebirth were true, and are Buddhist agnostics justified in adopting this position? This chapter engages this question in dialogue with Mark Siderits’ reductionist analysis of the Buddhist doctrine of the (...)
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  22.  35
    Two methods to find truth-value gaps and their application to the projection problem of homogeneity.Manuel Križ & Emmanuel Chemla - 2015 - Natural Language Semantics 23 (3):205-248.
    Presupposition, vagueness, and oddness can lead to some sentences failing to have a clear truth value. The homogeneity property of plural predication with definite descriptions may also create truth-value gaps: The books are written in Dutch is true if all relevant books are in Dutch, false if none of them are, and neither true nor false if, say, half of the books are written in Dutch. We study the projection property of homogeneity by deploying methods of general interest to identify (...)
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  23.  28
    A question of two truths? Remarks on parrhesia and the 'political-philosophical'difference.Matthew Sharpe - 2007 - Parrhesia 2:89-108.
  24.  24
    Seng Zhao’s “Prajñā is Without Knowledge”: Collapsing the Two Truths from Critique to Affirmation.Brook Ziporyn - 2019 - Journal of Indian Philosophy 47 (4):831-849.
    This essay explores one of the first distinctively Sinitic reappropriations of Madhyamaka epistemology: Seng Zhao’s essay “Prajñā is Without Knowledge.” Seng Zhao’s work is here read as a deliberate collapse of the traditional Madhyamaka Two Truths into two simultaneous aspects of sagely wisdom, rather than a diachronic means-end relation, arriving at a crypto-Zhuangzian “trivialist” conclusion aimed at undermining epistemological bivalence at its roots. For Seng Zhao, because nothing can be established as true, nothing can be excluded as false. Here (...)
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  25.  10
    The Problem of Two Truths in Buddhism and VedāntaThe Problem of Two Truths in Buddhism and Vedanta.Alex Wayman - 1975 - Journal of the American Oriental Society 95 (2):305.
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  26.  21
    The Bane of Two Truths.Vincent F. Hendricks - 2010 - In F. Stadler, D. Dieks, W. Gonzales, S. Hartmann, T. Uebel & M. Weber (eds.), The Present Situation in the Philosophy of Science. Springer. pp. 99--110.
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  27.  11
    The Problem of Two Truths in Buddhism and Vedānta.Alex Wayman - 1975 - Philosophy East and West 25 (4):489-491.
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  28.  31
    The buddhist doctrine of two truths as religious philosophy.Frederick J. Streng - 1970 - Journal of Indian Philosophy 1 (3):262-271.
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  29. Further developments of the two truths theory in china: The "ch'eng-Shih-Lun" tradition and Chou Yung's "San-Tsung-Lun".Whalen W. Lai - 1980 - Philosophy East and West 30 (2):139-161.
  30.  2
    Jñanagarbha's Commentary on the Distinction between the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy. Malcolm David Eckel.Paul Williams - 1992 - Buddhist Studies Review 9 (1):98-104.
    Jñanagarbha's Commentary on the Distinction between the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy. Malcolm David Eckel., State University of New York Press, Albany 1989. 220 pp. Hbk $34.50, pbk $10.95.
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  31.  32
    Two Models of the Two Truths: Ontological and Phenomenological Approaches. [REVIEW]Douglas S. Duckworth - 2010 - Journal of Indian Philosophy 38 (5):519-527.
    Mipam (‘ju mi pham rgya mtsho, 1846–1912), an architect of the Nyingma (rnying ma) tradition of Tibet in the late nineteenth and early twentieth centuries, articulates two distinct models of the two truths that are respectively reflected in Madhyamaka and Yogācāra Buddhist traditions. The way he positions these two models sheds light on how levels of description are at play in his integration of these traditions. Mipam positions one kind of two-truth model as the product of an ontological analysis (...)
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  32.  44
    Dynamic and syncretic dimensions to ntarak ita's presentation of the two truths.James Blumenthal - 2009 - Asian Philosophy 19 (1):51 – 62.
    It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived (...)
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  33.  40
    Dynamic and Syncretic Dimensions to Śāntarakṣita's Presentation of the Two Truths.James Blumenthal - 2009 - Asian Philosophy 19 (1):51-62.
    It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived (...)
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  34.  9
    The Presupposition Strategy and the Two Truths.John Spackman - 2023 - In Christian Coseru (ed.), Reasons and Empty Persons: Mind, Metaphysics, and Morality: Essays in Honor of Mark Siderits. Springer. pp. 363-384.
    The presupposition strategy is a widely adopted approach to understanding the catus.kot.i or tetralemmas that appear in Nāgārjuna’s works. According to this strategy, the apparent contradictions between the statements in the tetralemmas can be resolved by viewing them as making the false presupposition that there are entities that have svabhāva, independent existence or intrinsic nature, and hence as semantically deficient. Contemporary discussions of the strategy, however, do not take into account recent work on presupposition in linguistics and philosophy, much of (...)
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  35.  38
    Pretending to Be Buddhist and Christian: Thich Nhat Hanh and the Two Truths of Religious Identity.Jeffrey Carlson - 2000 - Buddhist-Christian Studies 20 (1):115-125.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 115-125 [Access article in PDF] Pretending to Be Buddhist and Christian: Thich Nhat Hanh and the Two Truths of Religious Identity Jeffrey CarlsonDePaul University Nagarjuna replies: "The teaching by the Buddhas of the dharma has recourse to two truths: / The world-ensconced truth and the truth which is the highest sense. / Those who do not know the distribution (vibhagam) of the two (...)
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  36.  57
    The system of the two truths in the prasannapadā and the madhyamakāvatāra: A study in mādhyamika soteriology. [REVIEW]C. W. Huntington - 1983 - Journal of Indian Philosophy 11 (1):77-106.
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  37. Two switches in the theory of counterfactuals: A study of truth conditionality and minimal change.Ivano Ciardelli, Linmin Zhang & Lucas Champollion - 2018 - Linguistics and Philosophy (6).
    Based on a crowdsourced truth value judgment experiment, we provide empirical evidence challenging two classical views in semantics, and we develop a novel account of counterfactuals that combines ideas from inquisitive semantics and causal reasoning. First, we show that two truth-conditionally equivalent clauses can make different semantic contributions when embedded in a counterfactual antecedent. Assuming compositionality, this means that the meaning of these clauses is not fully determined by their truth conditions. This finding has a clear explanation in inquisitive semantics: (...)
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  38. Carnap's Pragmatism and the Two Truths.Bronwyn Finnigan & Koji Tanaka - 2011 - In Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. pp. 181--188.
  39.  43
    Atiśa's introduction to the two truths, and its sources.Chr Lindtner - 1981 - Journal of Indian Philosophy 9 (2):161-214.
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  40. Sinitic understanding of the two truths theory in the Liang dynasty (502-557): Ontological gnosticism in the thoughts of Prince Chao-Ming. [REVIEW]Whalen W. Lai - 1978 - Philosophy East and West 28 (3):339-351.
  41.  23
    Jñānagarbha's Commentary on the Distinction between the Two Truths: An Eighth-Century Handbook of Madhyamaka PhilosophyJnanagarbha's Commentary on the Distinction between the Two Truths: An Eighth-Century Handbook of Madhyamaka Philosophy.Leonard W. J. van der Kuijp, Malcolm D. Eckel, Jñānagarbha & Jnanagarbha - 1991 - Journal of the American Oriental Society 111 (2):402.
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  42. A few moments of the debate on the theories of" non-self" and the" two truths" in the history of buddhist philosophy.Giuseppe Ferraro - 2011 - Kriterion: Journal of Philosophy 52 (123):7-29.
     
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  43.  4
    The Structure of the Ontology of the Early Yogācāra-vijñānavāda and Its Significance: With Special Reference to the Relationship between the Three Natures and the Two Truths. 김재권 - 2009 - The Journal of Indian Philosophy 27:283-313.
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  44.  78
    Foundations of T'ien-t'ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism.Paul L. Swanson - 1992 - Philosophy East and West 42 (2):344-347.
  45. Two Non-Counterexamples to Truth-Tracking Theories of Knowledge.Fred Adams & Murray Clarke - 2016 - Logos and Episteme 7 (1):67-73.
    In a recent paper, Tristan Haze offers two examples that, he claims, are counterexamples to Nozick's Theory of Knowledge. Haze claims his examples work against Nozick's theory understood as relativized to belief forming methods M. We believe that they fail to be counterexamples to Nozick's theory. Since he aims the examples at tracking theories generally, we will also explain why they are not counterexamples to Dretske's Conclusive Reasons Theory of Knowledge.
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  46. Abductive two-dimensionalism: a new route to the a priori identification of necessary truths.Biggs Stephen & Wilson Jessica - 2020 - Synthese 197 (1):59-93.
    Epistemic two-dimensional semantics, advocated by Chalmers and Jackson, among others, aims to restore the link between necessity and a priority seemingly broken by Kripke, by showing how armchair access to semantic intensions provides a basis for knowledge of necessary a posteriori truths. The most compelling objections to E2D are that, for one or other reason, the requisite intensions are not accessible from the armchair. As we substantiate here, existing versions of E2D are indeed subject to such access-based objections. But, (...)
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  47. Fundamental truthmakers and non-fundamental truths.Arthur Schipper - 2019 - Synthese 198 (4):3073-3098.
    Recently, philosophers have tried to develop a version of truthmaker theory which ties the truthmaking relation closely to the notion of fundamentality. In fact, some of these truthmaker-fundamentalists, as I call them, assume that the notion of fundamentality is intelligible in part by citing, as central examples of fundamentals, truthmakers, which they understand necessarily as constituents of fundamental reality. The aim of this paper is first to bring some order and clarity to this discussion, sketching how far TF is compatible (...)
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  48.  34
    Criticism and Perspectivism: The transition between Nietzsche's two truths.R. Stephen Krebbs - 1997 - The European Legacy 2 (2):388-393.
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  49. Deflating the Two Images and the Two Truths: Bon Baisers du Tibet.Tom Tillemans - 2019 - In Jay Garfield (ed.), Wilfrid Sellars and Buddhist Philosophy. New York, USA: Routleddge. pp. 80-96.
     
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  50. How can we come to know metaphysical modal truths?Amie L. Thomasson - 2018 - Synthese 198 (Suppl 8):2077-2106.
    Those who aim to give an account of modal knowledge face two challenges: the integration challenge of reconciling an account of what is involved in knowing modal truths with a plausible story about how we can come to know them, and the reliability challenge of giving a plausible account of how we could have evolved a reliable capacity to acquire modal knowledge. I argue that recent counterfactual and dispositional accounts of modal knowledge cannot solve these problems regarding specifically metaphysical (...)
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