Results for 'emptiness'

439 found
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  1.  4
    Emptiness and Metaethics: Dōgen's Anti-Realist Solution.Russell Guilbault - forthcoming - Philosophy East and West (Early Release).
    The doctrine of emptiness presents a problem for Buddhist metaethics, in that it seems to restrict the range of admissible entities in a way that excludes moral facts. In the absence of such entities, what foundation can we give to moral practice? I suggest that Dōgen (1200-1253), the Japanese Zen philosopher/monk, solves the problem by going anti-realist, and that his solution can inform the broader discussion of Buddhist metaethics.
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  2. The Appearance of Emptiness Through Time.Rudolph Bauer - 2012 - Transmission 4.
    This paper focuses on the appearance of emptiness through time.
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  3.  6
    The Buddhist Roots of Watsuji Tetsurô's Ethics of Emptiness.Anton Luis Sevilla - 2016 - Journal of Religious Ethics 44 (4):606-635.
    Watsuji Tetsurô is famous for having constructed a systematic socio-political ethics on the basis of the idea of emptiness. This essay examines his 1938 essay “The Concept of ‘Dharma’ and the Dialectics of Emptiness in Buddhist Philosophy” and the posthumously published The History of Buddhist Ethical Thought, in order to clarify the Buddhist roots of his ethics. It aims to answer two main questions which are fundamentally linked: “Which way does Watsuji's legacy turn: toward totalitarianism or toward a (...)
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  4.  28
    Nishitani on Emptiness and Historical Consciousness.Chen-kuo Lin - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):491-506.
    This essay focuses on Nishitani Keiji’s 西谷啟治 early and late thinking, in the discourse on world history and modernity during wartime and the postwar meditation on emptiness and historicity in Religion and Nothingness. Following the first part of the analysis, I will trace Nishitani’s critical indebtedness to Heidegger’s existential-phenomenological analysis of historicity in Being and Time, and thereby analyze how Nishitani attempts to solve the aporia of modernity by recourse to the Buddhist doctrine of emptiness. The essay will (...)
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  5.  81
    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 (...) and show how each interpretation represents a distinctive aspect of its meaning. Given that Buddhist traditions (1) accept an extra-linguistic reality and (2) maintain a strong tradition of suspicion of language with the belief that language both constructs and distorts reality, this paper responds to an issue that is not so much whether or not an inexpressible reality can be expressed, but rather how it is best articulated. (shrink)
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  6. On the 'Emptiness' of Particles in Condensed-Matter Physics.L. Q. English - 2007 - Foundations of Science 12 (2):155-171.
    In recent years, the ontological similarities between the foundations of quantum mechanics and the emptiness teachings in Madhyamika–Prasangika Buddhism of the Tibetan lineage have attracted some attention. After briefly reviewing this unlikely connection, I examine ideas encountered in condensed-matter physics that resonate with this view on emptiness. Focusing on the particle concept and emergence in condensed-matter physics, I highlight a qualitative correspondence to the major analytical approaches to emptiness.
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  7.  22
    Beyond Emptiness: A Critical Review.Halla Kim - 2017 - Journal of World Philosophies 2 (1).
    In his recent book, Jae-Seong Lee argues that not only Eastern thoughts but also Western philosophy lead us to transcend our ordinary, binary, reflexive thought and become one with the truth, namely, Emptiness, or the true self. But this aspect has not been thoroughly considered in Western metaphysics. After considering Heidegger’s failure to get to the bottom of transcendence through his “Dasein,” Lee looks to the French postmodern ethicists, in particular, Levinas, in this regard. Just like the Mahayana Buddhist (...)
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  8.  42
    Kūkai's Shingon: Embodiment of Emptiness.John W. M. Krummel - forthcoming - In Bret W. Davis (ed.), The Oxford Handbook of Japanese Philosophy. Oxford University Press.
    This chapter explicates the philosophy of the body of sixth-century Buddhist thinker Kūkai. Kūkai brings together what initially seem to be opposing concepts: body and emptiness. He does this in the context of formulating a system of cosmology inseparable from religious practice. We interact with the rest of the cosmos through our body. Kūkai characterizes the cosmos in turn as the body of the Buddha, who personifies the embodiment of the dharma. This cosmic body is comprised of myriad bodies (...)
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  9.  53
    Emptiness as Subject-Object Unity: Sengzhao on the Way Things Truly Are.Chien-Hsing Ho - 2014 - In JeeLoo Liu & Douglas Berger (eds.), Nothingness in Asian Philosophy. New York, USA: Routledge. pp. 104-118.
    Sengzhao (374?−414 CE), a leading Chinese Mādhyamika philosopher, holds that the myriad things are empty, and that they are, at bottom, the same as emptiness qua the way things truly are. In this paper, I distinguish the level of the myriad things from that of the way things truly are and call them, respectively, the ontic and the ontological levels. For Sengzhao, the myriad things at the ontic level are indeterminate and empty, and he equates the way things truly (...)
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  10.  19
    In Defense of His Guru: Dratsepa’s Rebuttal to the Challenges Articulated by the Proponents of the Other-Emptiness Doctrine. [REVIEW]Tsering Wangchuk - 2011 - Journal of Indian Philosophy 39 (2):147-165.
    The buddha-nature literature has a significant place within the Indian Mahāyāna tradition and Tibetan Buddhism. While it is usually included in the so-called Last Wheel of the Buddha’s teachings, many Tibetan thinkers began to cast doubts about the textual significance of buddha-nature discourse in fourteenth-century Tibet. In this article, I will examine one particular case where there is apparent tension between multiple Tibetan masters over the importance of buddha-nature teachings. This paper primarily analyzes Dratsepa’s commentary to the Ornament (mdzes rgyan) (...)
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  11.  37
    Causation, 'Humean' Causation and Emptiness.Mark Siderits - 2014 - Journal of Indian Philosophy 42 (4):433-449.
    One strategy Mādhyamikas use to support their claim that nothing has intrinsic nature (svabhāva) is to argue that things with intrinsic nature could not enter into causal relations. But it is not clear that there is a good Madhyamaka argument against ultimate causation that understands causation in ‘Humean’ terms and understands dharmas as tropes. After exploring the rationale behind the intrinsic-nature criterion of dharma-hood, I survey the arguments Mādhyamikas actually give for their claim that anything dependently originated must be devoid (...)
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  12. Maitripa's Writings on the View: The Main Indian Source of the Tibetan Views of Other Emptiness and Mahamudra. Advayavajra - 2010 - Padma Karpo Translation Committee.
    Great bliss clarified -- Six verses on co-emergence -- Utterly clear teaching of unification -- Definitive teaching on dreams -- Clear teaching on utter non-dwelling -- Full teaching of suchness -- Six verses on Madhyamaka.
     
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  13. Emptiness, Natural Selection & Buddhism.Madawala Hemananda - 2012 - Buddhist Cultural Centre.
  14. Sense of Emptiness: An Interdisciplinary Approach.Junichi Toyota, Pernilla Hallonsten & Marina Shchepetunina (eds.) - 2012 - Cambridge Scholars Press.
  15.  19
    Moonpaths: Ethics and Emptiness.The Cowherds - 2015 - Oxford University Press USA.
    The Mahayana tradition in Buddhist philosophy is defined by its ethical orientation--the adoption of bodhicitta, the aspiration to attain awakening for the benefit of all sentient beings. And indeed, this tradition is known for its literature on ethics, which reflect the Madhyamaka tradition of philosophy, and emphasizes both the imperative to cultivate an attitude of universal care grounded in the realization of emptiness, impermanence, independence, and the absence of any self in persons or other phenomena.This position is morally very (...)
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  16. Interpretations of Quantum Mechanics and Emptiness.Michele Caponigro & Ravi Prakash - 2009 - NeuroQuantology Journal, June 2009 7 (2):198-203.
    The underlying physical reality is a central notion in the interpretations of quantum mechanics. The a priori physical reality notion affects the corresponding interpretation. This paper explore the possibility to establish a relationship between philosophical concept of physical reality in Nagarjuna's epistemology (emptiness) and the picture of underlying physical reality in Einstein, Rovelli and Zeilinger positions. This analysis brings us to conclude that the notion of property of a quantum object is untenable. We can only speak about relational property (...)
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  17.  77
    Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy.David Burton - 1999 - Curzon.
    Emptiness means that all entities are empty of, or lack, inherent existence - entities have a merely conceptual, constructed existence. Though Nagarjuna advocates the Middle Way, his philosophy of emptiness nevertheless entails nihilism, and his critiques of the Nyaya theory of knowledge are shown to be unconvincing.
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  18. The Structure of Emptiness.Graham Priest - 2009 - Philosophy East and West 59 (4):pp. 467-480.
    The view that everything is empty (śūnya) is a central metaphysical plank of Mahāyāna Buddhism. It has often been the focus of objections. Perhaps the most important of these is that it in effect entails a nihilism: nothing exists. This objection, in turn, is denied by Mahāyāna theorists, such as Nāgārjuna. One of the things that makes the debate difficult is that the precise import of the view that everything is empty is unclear. The object of this essay is to (...)
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  19.  57
    Psychological Emptiness in the Zhuāngzǐ.Chris Fraser - 2008 - Asian Philosophy 18 (2):123-147.
    Three views of psychological emptiness, or x?, can be found in the Zhu?ngz?. The instrumental view values x? primarily as a means of efficacious action. The moderate view assigns it intrinsic value as an element of one Zhuangist vision of the good life. The radical view also takes it to be an element of the ideal life, but in this case the form of life advocated is that of the Daoist sage, who transcends mundane human concerns to merge with (...)
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  20.  44
    Graham Priest's Mathematical Analysis of the Concept of Emptiness.Eberhard Guhe - 2017 - History and Philosophy of Logic 38 (3):282-290.
    In his article ‘The Structure of Emptiness’, 467–80. doi: 10.1353/pew.0.0069[Crossref], [Web of Science ®] [Google Scholar]) Graham Priest examines the concept of emptiness in the Mādhyamaka school of Nāgārjuna and his commentators Candrakīırti and Tsongkhapa from a mathematical point of view. The approach attempted in this article does not involve any commitment to Priest's more controversial dialethic Mādhyamaka interpretation. The purpose of the present paper is to explain Priest's sketchy but very insightful interpretation of objects as non-well-founded sets (...)
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  21.  76
    Acquiring Emptiness: Interpreting Nāgārjuna's Mmk 24:18.Douglas L. Berger - 2010 - Philosophy East and West 60 (1):pp. 40-64.
    A pivotal focus of exegesis of Nāgārjuna's Mūlamadhyamakakārïkā (MMK) for the past half century has been the attempt to decipher the text's philosophy of language, and determine how this best aids us in characterizing Madhyamaka thought as a whole. In this vein, MMK 24:18 has been judged of particular weight insofar as it purportedly insists that the concepts pratītyasamutpāda (conditioned co-arising) and śūnyatā (emptiness), both indispensable to Buddhist praxis, are themselves only "nominal" or "conventional," that is, they are merely (...)
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  22.  8
    Emptiness and the Education of the Emotions.Jeffrey Morgan - 2015 - Educational Philosophy and Theory 47 (3):291-304.
    This article argues that Buddhist philosophy offers a plausible theory of the education of the emotions. Emotions are analyzed as cognitive feeling events in which the subject is passive. The education of the emotions is possible if and only if it is possible to evaluate one’s emotional life and it is possible to satisfy the normative condition through learning. Drawing on the Four Noble Truths of Buddhism, as well as the concepts of conditioned arising, emptiness and anattā, the article (...)
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  23.  47
    Psychological Emptiness in the Zhuangzi.Chris Fraser - 2008 - Asian Philosophy 18 (2):123 – 147.
    Three views of psychological emptiness, or x , can be found in the Zhu ngz . The instrumental view values x primarily as a means of efficacious action. The moderate view assigns it intrinsic value as an element of one Zhuangist vision of the good life. The radical view also takes it to be an element of the ideal life, but in this case the form of life advocated is that of the Daoist sage, who transcends mundane human concerns (...)
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  24.  16
    Concretizing an Ethics of Emptiness: The Succeeding Volumes of Watsuji Tetsurô’s Ethics.Anton Luis Sevilla - 2014 - Asian Philosophy 24 (1):82-101.
    Watsuji Tetsurô’s Ethics is one of the most important works in Japanese ethical thought. But scholarly research in English has largely focused on the first of three volumes of Ethics, leaving the latter two oft-neglected. In order to balance out the views of Watsuji’s ethics, this paper focuses on the contributions of the second and third volumes of Ethics. These volumes are essential for any concrete understanding of Watsuji’s ‘ethics of emptiness’. The second volume develops the ideas of the (...)
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  25.  13
    The Emptiness Problem for Intersection Types.Paweł Urzyczyn - 1999 - Journal of Symbolic Logic 64 (3):1195-1215.
    We study the intersection type assignment system as defined by Barendregt, Coppo and Dezani. For the four essential variants of the system (with and without a universal type and with and without subtyping) we show that the emptiness (inhabitation) problem is recursively unsolvable. That is, there is no effective algorithm to decide if there is a closed term of a given type. It follows that provability in the logic of "strong conjunction" of Mints and Lopez-Escobar is also undecidable.
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  26. Emptiness in the Pali Suttas and the Question of Nagarjuna's Orthodoxy.Abraham Velez De Cea - 2005 - Philosophy East and West 55 (4):507-528.
    This essay attempts to clarify the position of Nāgārjuna in the history of Buddhist philosophy by comparing the concept of emptiness in the Pāli Nikāyas and the Mūlamadhyamakakārikā. It is argued that the identity of samsāra with nirvāna, the emptiness of svabhāva of all dharmas, and the equating of emptiness and dependent arising are not revolutionary innovations of Nāgārjuna or the second turning of the wheel of Dharma, but orthodox philosophical moves entailed by the teachings of early (...)
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  27.  10
    The Coming Emptiness: On the Meaning of the Emptiness of the Universe in Natural Philosophy.Gregor Schiemann - 2019 - Philosophies 4 (1):1-0.
    The cosmological relevance of emptiness—that is, space without bodies—is not yet sufficiently appreciated in natural philosophy. This paper addresses two aspects of cosmic emptiness from the perspective of natural philosophy: the distances to the stars in the closer cosmic environment and the expansion of space as a result of the accelerated expansion of the universe. Both aspects will be discussed from both a historical and a systematic perspective. Emptiness can be interpreted as “coming” in a two-fold sense: (...)
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  28.  31
    Emptiness, Selflessness, and Transcendence: William James's Reading of Chinese Buddhism.John J. Kaag - 2012 - Journal of Chinese Philosophy 39 (2):240-259.
    This article investigates William James's reading of the concepts of selflessness and transcendence in relation to the Chan and Pure Land schools of Chinese Buddhism. The divide between Chan and Pure Land Buddhism may be mediated if we attend to aspects of the two traditions that James found particularly meaningful. James is drawn to selflessness as presented in the concept of emptiness in the Chan understanding of meditative experience. He is equally interested in Buddhist devotional practices of Pure Land (...)
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  29.  46
    A Reply to Garfield and Westerhoff on "Acquiring Emptiness".Douglas L. Berger - 2011 - Philosophy East and West 61 (2):368-372.
    I am most grateful to Professors Garfield and Westerhoff for their comments on my article "Acquiring Emptiness: Interpreting Nāgārjuna's MMK 24 : 18" in the January 2010 issue of Philosophy East and West. Their responses to my essay and the critiques they offer, grounded in their considerable expertise in Buddhist philosophical schools, are well argued and rooted in thorough commentarial analysis. In what follows, I attempt to respond to their critiques and concerns.There can be no doubt that the occurrence (...)
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  30.  65
    Emptiness and Experience: Pure and Impure.John W. M. Krummel - 2004 - Dao: A Journal of Comparative Philosophy 4 (1):57-76.
    This paper discusses the idea of "pure experience" within the context of the Buddhist tradition and in connection with the notions of emptiness and dependent origination via a reading of Dale Wright's reading of 'Huangbo' in his 'Philosophical Meditations on Zen Buddhism'. The purpose is to appropriate Wright's text in order to engender a response to Steven Katz's contextualist-constructivist thesis that there are no "pure" (i.e., unmediated) experiences. In light of the Mahayana claim that everything is empty of substance, (...)
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  31.  66
    To See the Buddha: A Philosopher's Quest for the Meaning of Emptiness.Malcolm David Eckel - 1994 - Princeton University Press.
    Malcolm David Eckel takes us on a contemporary quest to discover the essential meaning behind the Buddha's many representations. Eckel's bold thesis proposes that the proper understanding of Buddhist philosophy must be thoroughly religious--an understanding revealed in Eckel's new translation of the philospher Bhavaviveka's major work, The Flame of Reason. Eckel shows that the dimensions of early Indian Buddhism--popular art, conventional piety, and critical philosophy--all work together to express the same religious yearning for the fullness of emptiness that Buddha (...)
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  32.  1
    The Inclusiveness and Emptiness of Gong Qi : A Non-Anglophone Perspective on Ethics From a Sino-Japanese Corporation.Wenjin Dai, Jonathan Gosling & Annie Pye - forthcoming - Journal of Business Ethics:1-17.
    This article introduces a non-Anglophone concept of gong qi as a metaphor for ‘corporation’. It contributes an endogenous perspective from a Sino-Japanese organizational context that enriches mainstream business ethics literature, otherwise heavily reliant on Western traditions. We translate the multi-layered meanings of gong qi based on analysis of its ideograms, its references into classical philosophies, and contemporary application in this Japanese multinational corporation in China. Gong qi contributes a perspective that sees a corporation as an inclusive and virtuous social entity, (...)
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  33.  16
    Literary Representations of a Worker's Mind: Superfluity and “Mental Emptiness” From Jack London's The Apostate to Kafka's Works.Luigi Ferrari - 2017 - World Futures 73 (4-5):248-270.
    Literature has been dealing with modern work and its psychological and social consequences through two kinds of narrations: verismo/realism and symbolism. Jack London wrote incredibly penetrating pages from a psychological viewpoint with a veristic prose; Kafka widened the reflection with his symbolism and, particularly, through dreamlike parables. Kafka was not a passive and absent-minded employee. Recent studies on his working documents have shown considerable passion and professional competence. This expertise was poured into his literary works about work and organizations with (...)
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  34. The Emptiness of the Image: Psychoanalysis and Sexual Differences.Parveen Adams - 1995 - Routledge.
    There has long been a politics around the way in which women are represented, with objection not so much to specific images as to a regime of looking which places the represented woman in a particular relationship to the spectator's gaze. Artists have sometimes avoided the representation of women altogether, but they are now producing images which challenge the regime. How do these images succeed in their challenge? The Emptiness of the Image offers a psychoanalytic answer. Parveen Adams argues (...)
     
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  35.  74
    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 (...)
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  36.  61
    Emptiness in the Pāli.Abraham Vélez de Cea - 2005 - Philosophy East and West 55 (4).
    : This essay attempts to clarify the position of Nāgārjuna in the history of Buddhist philosophy by comparing the concept of emptiness in the Pāli Nikāyas and the Mūlamadhyamakakārikā. It is argued that the identity of samsāra with nirvāna, the emptiness of svabhāva of all dharmas, and the equating of emptiness and dependent arising are not revolutionary innovations of Nāgārjuna or the second turning of the wheel of Dharma, but orthodox philosophical moves entailed by the teachings of (...)
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  37.  32
    Huayan Buddhism and Dewey: Emptiness, Compassion, and the Philosophical Fallacy.Gregory M. Fahy - 2012 - Journal of Chinese Philosophy 39 (2):260-271.
    Huayan Buddhist philosophers and John Dewey share a perspective on emptiness or dependent origination. This article compares Dewey's local, contextual, and relational metaphysics with Huayan thinkers’ use of the metaphor of Indra's jewel net to extend their relational metaphysics to an infinite extent. Huayan thinkers base their ethics of compassion on the recognition of the infinite relatedness of all things. Dewey prefers constructing social institutions that foster experiences that are reliably aesthetically unified. This dispute is significant because pragmatism and (...)
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  38.  12
    Emptiness in the Pāli Suttas and the Question of Nāgārjuna's Orthodoxy.Abraham Vélez de Cea - 2005 - Philosophy East and West 55 (4):507-528.
    This essay attempts to clarify the position of Nāgārjuna in the history of Buddhist philosophy by comparing the concept of emptiness in the Pāli Nikāyas and the Mūlamadhyamakakārikā. It is argued that the identity of samsāra with nirvāna, the emptiness of svabhāva of all dharmas, and the equating of emptiness and dependent arising are not revolutionary innovations of Nāgārjuna or the second turning of the wheel of Dharma, but orthodox philosophical moves entailed by the teachings of early (...)
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  39.  19
    Emptiness, Identity and Interpenetration in Hua-Yen Buddhism.Atif Khalil - 2009 - Sacred Web 23 (Summer):49-76.
    The doctrine of sunyata, or emptiness, is the cornerstone of Buddhist metaphysics. This article explores the doctrine as elaborated by Nagarjuna, as it developed in Mahayana Buddhism and extended into Chinese Hua-Yen teachings. It is the key to understanding the relationship between the discontinuous and continuous aspects of reality, the inter-penetration and identity of “emptiness” and phenomena, the cosmic permeation of Buddhahood, and the role of the Bodhisattva.
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  40.  15
    For Whom Emptiness Prevails: An Analysis of the Religious Implications of Nāgārjuna's Vigrahavyāvartanī 701: Roger Jackson.Roger Jackson - 1985 - Religious Studies 21 (3):407-414.
    He who has seen everything empty itself is close to knowing what everything is filled with. Emptiness is probably the most important philosophical and religious concept of Mahayana Buddhism. Its precise meaning has been explained differently by different schools and in different Buddhist cultures, but almost all Mahāyāna Buddhists would agree with the following characterization: Philosophically , emptiness is the term that describes the ultimate mode of existence of all phenomena, namely, as naturally ‘empty’ of enduring substance, or (...)
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  41.  16
    Ethics of Inscrutability: Ontologies of Emptiness in Buddhist Film.Lina Verchery - 2014 - Contemporary Buddhism 15 (1):145-163.
    This paper explores one of the unique features of the filmic medium, famous elaborated by Stanley Cavell: namely, that film allows us to see what is not there. Laying out a comparative study of ontologies of emptiness – that is, techniques whereby films show us what is not there – this paper develops a methodological and ethical position by bringing ontologies of emptiness into dialogue Buddhist notion of sunyata. I suggest that developing a hermeneutic of seeing what is (...)
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  42.  26
    Bhāvaviveka's Arguments for Emptiness.Charles Goodman - 2008 - Asian Philosophy 18 (2):167-184.
    In defending the teaching of emptiness, Bh?vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy?yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some forms (...)
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  43.  4
    Horror vacui An Approach to the Emptiness of a Pair of Shoes on the basis of Martin Heidegger’s Thought.Iván Godoy - 2017 - Ideas Y Valores 66 (165):111-132.
    RESUMEN Los zapatos nos sirven y nos acompañan, testimonian diferentes verdades, dependiendo de su utilidad y su dueño. Pueden ser de vagabundos o de prisioneros, de militares, artistas o campesinos, de adultos o de niños, de asesinos o de asesinados. Muchos guardan un misterio, todos tienen una historia. El arte los ha acogido desde sus comienzos, vinculándolos a diferentes sucesos, como en las obras de Vincent Van Gogh, Can Togay y Gyula Pauer. A partir del trabajo de estos artistas se (...)
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  44.  12
    Non-Representational Language in Mipam's Re-Presentation of Other-Emptiness.Douglas S. Duckworth - 2014 - Philosophy East and West 64 (4):920-932.
    Buddhist traditions understand emptiness in various ways, and two streams of interpretation, “self-emptiness” and “other-emptiness” , have emerged in Tibet that help bring into focus the extent to which interpretations diverge.1 In contrast to self-emptiness, other-emptiness does not refer to a phenomenon’s lack of its own essence; it refers to the ultimate reality’s lack of all that it is not. Rather than claiming the universality of self-emptiness , proponents of other-emptiness assert another way (...)
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  45.  25
    Bhvaviveka's Arguments for Emptiness.Charles Goodman - 2008 - Asian Philosophy 18 (2):167 – 184.
    In defending the teaching of emptiness, Bh vaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiy yika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of (...)
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  46.  16
    Resonance of Emptiness: Buddhism, Consciousness Studies and Psychotherapy.Gay Watson - 2001 - Contemporary Buddhism 2 (1):73-81.
    (2001). Resonance of emptiness: Buddhism, consciousness studies and psychotherapy. Contemporary Buddhism: Vol. 2, No. 1, pp. 73-81. doi: 10.1080/14639940108573739.
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  47.  16
    Theravada Emptiness: The Abhidhammic Theory of Ajaan Sujin Boriharnwanaket.Matthew Kosuta - 2007 - Contemporary Buddhism 8 (1):19-29.
    Ajaan Sujin, a prominent Thai lay teacher of Theravada Buddhism, interprets abhidhammic theory in a manner that, in my view, approaches the teachings of Emptiness as presented in the Prajñā-pāramitā-sūtras and in the Madhyamaka-kārikā. This paper presents an overview of Ajaan Sujin's teachings and compares them with Emptiness as expressed in the Diamond Sūtra, the Heart Sūtra, and the Madhyamaka-kārikā, as well as from a few well-known secondary sources. Core distinctions between the two theories do remain, primarily that (...)
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  48.  13
    Romancing Emptiness.Sor-Ching Low - 2006 - Contemporary Buddhism 7 (2):129-147.
    The John Cage that the world came to know made his dramatic entrance in 1952, a year that Cage scholars generally refer to as his landmark year. Artistically, three of his works, in particular, stand as points of arrival, Music of Changes, 4’33”, and the multi-media Black Mountain Piece, but these works could also be seen as important vehicles through which Cage conveyed his new vision shaped by Eastern philosophies and Zen, particularly as taught by the Zen scholar D. T. (...)
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  49.  5
    Emptiness: A Study Of Religious Meaning. [REVIEW]J. H. P. - 1969 - Review of Metaphysics 22 (4):767-767.
    This is one of the best studies to date on the philosophy of emptiness, established by the Buddhist scholar Nägärjuna. It not only presents an exposition of emptiness, the lack of self-existent entities, but also gives the background in India at the time of the formulation of the Mädhyamika and analyzes the structures of religious apprehension in Indian thought. Streng finds three types of religious realization: mythic, intuitive, and dialectical. He clearly sees and demonstrates that the doctrine of (...)
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  50. A Philosophy of Emptiness.Gay Watson - 2014 - Reaktion Books.
    We often view emptiness as a negative condition, a symptom of depression, despair, or grief—an assessment furthered by authors like Franz Kafka or the existentialists, Jean-Paul Sartre and Albert Camus. Offering an alternative view, _A Philosophy of Emptiness_ reclaims these hollow feelings as a positive and even empowering state, an antidote to the modern obsession with substance and foundation. Digging through early and non-Western philosophy, Gay Watson uncovers a rich history of emptiness. She travels from Buddhism, Taoism, and (...)
     
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