This is a defense of the earlier, nihilist interpretation (NI) of the Madhyamaka against some of the leading non-nihilist interpretations (NNI) that have arisen to challenge it in recent times.
This text is intended as a companion to Garfield's translation of The Fundamental Wisdom of the Middle Way, providing additional background, argument, and context.
Winner of the 2014 Khyenste Foundation Translation Prize. Nagarjuna's renowned twenty-seven-chapter Fundamental Verses on the Middle Way (Mulamadhyamakakarika) is the foundational text of the Madhyamaka school of Mahayana Buddhist philosophy. It is the definitive, touchstone presentation of the doctrine of emptiness. Professors Siderits and Katsura prepared this translation using the four surviving Indian commentaries in an attempt to reconstruct an interpretation of its enigmatic verses that adheres as closely as possible to that of its earliest proponents. Each verse is accompanied by concise, lively exposition by the authors conveying the explanations of the Indian commentators. The result is a translation that balances the demands for fidelity and accessibility.
Nagarjuna is one of the finest philosophers who ever lived. This second century Buddhist philosopher from south India is known for his criticism on speculative theories and viewpoints. But his name is better known for introducing the idea of emptiness (sunyata), a philosophical concept that had hugely influenced the discourses of Eastern philosophy, religion, and culture for about 2000 years. Nagarjuna cleverly introduced emptiness (sunyata), into Buddhist discourses to explain its central philosophy: the philosophy of Middle Path. Through the negative mode of argumentation, he taught how we naturally get trapped into extreme viewpoints and speculate on them. His philosophy of Middle Path (Madhyamika) explains the progress of human reasoning moving in its natural course avoiding extreme viewpoints for finding harmony and freedom. During the second century, in a different milieu, Nagarjuna warned his students about the dangers of speculative thought created out of extreme viewpoints and philosophical doctrines. He taught them to look into the structures of such doctrines critically by using negation to know what the truth is. Therefore, the philosophical idea of emptiness (sunyata) is not the end of negation assuming perfect nihilism, but teaching us that it would work like medicine for removing all our ignorance. More precisely, it is like zero (sunya) in mathematics, a number with an undefined value, but real numbers find newer values by associating with it. It is a philosophical tool that helps us control our alleged fears, anger, petty hatred, etc., by invoking the natural course of human compassion (karuna) for us to live and die naturally. Therefore, the structure of emptiness is the philosophy of Middle Path.
This comprehensive comparative study of Western and Chinese poetics begins with broad examinations of the two traditions over more than two and a half millennia. From these parallel surveys, a series of important theoretical questions arises: How do Western and Chinese critics conceptualize the nature, origin, and function of literature? What are the fundamental differences, if any, in their ways of thinking about literature? Can we account for these differences by examining Western truth-based and Chinese process-based cosmological paradigms? What are the major distinctive concepts of literature developed within Western and Chinese poetics? How have these concepts impacted the development of the two traditions at various times? After considering a wide range of major critical texts, Configurations of Comparative Poetics presents bold and cogent answers to these questions while shedding light on the distinctive orientations of Western and Chinese poetics. The second half of the book features four comparative case studies: Plato and Confucius on poetry; Wordsworth and Liu Xie on the creative process; the twentieth-century "Imagists" and their earlier Chinese counterparts on the relationship of the Chinese written character to poetics; and Derrida and the Madhyamika Buddhists on language and onto-theology. The author not only identifies an array of critical concerns shared by Western and Chinese critics, but also differentiates the conceptual models used by each and traces them to cosmological paradigms.
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.
Stephen Colbert is a pop culture phenomenon. More than one million people backed his fake candidacy in the 2008 U.S. presidential election on Facebook, a testament to the set of issues and emotions Colbert brings to mind. Each chapter is written by a philosopher and all focused on Colbert's reality, from his word creations (truthiness, wikiality, freem, and others) to his position as a faux-pundit who openly mocks Fox News and CNN. Although most of the discussion is centered on The Colbert Report, this collection does not neglect either his best-selling book, I Am America (And So Can You!), or his public performances, including his 2006 White House Press Correspondents Dinner speech. From publisher description.
The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's deconstructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's deconstruction of the self and his reconstruction of person. Finally, the work explores the concept of reality that emerges in Tsongkhapa's philosophy, and deals with his understanding of the relationship between critical reasoning, no-self, and religious experience.
This is a semiotic study of a corpus of texts that Kumârajîva (344-413 CE), Paramârtha (499~569 CE) and Xuanzang (599~664 CE) transmitted from India to China, featuring a critical reading of the Dazhidu Lun (T1509, Mahâ-Prajñâpâramitâ-upadeúa-Úâstra), San Wuxing Lun (T1617, Try-asvabhâva-prakara.na), and Guangbai Lun (T1571, Catu.húataka-úâstra-kârika). Focusing its attention on the Mahâyâna Buddhist notion of samatâ, it identifies a Buddhist semiotics which anticipates Derrida's invocation of the notion of the Same in his deconstruction of binary oppositions.