Download e-book for kindle: Empty Words: Buddhist Philosophy and Cross-Cultural by Jay L. Garfield
By Jay L. Garfield
This quantity collects Jay Garfield's essays on Madhyamaka, Yog-ac-ara, Buddhist ethics and cross-cultural hermeneutics. the 1st half addresses Madhyamaka, supplementing Garfield's translation of primary knowledge of the center manner (OUP, 1995), a foundational philosophical textual content by way of the Buddhist saint Nagarjuna. Garfield then considers the paintings of philosophical opponents, and sheds very important gentle at the relation of Nagarjuna's perspectives to different Buddhist and non-Buddhist philosophical positions.
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Extra resources for Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation
12 However, if a nonexistent effect Arises from these conditions, Why does it not arise From non-conditions? 13 If the effect's essence is in the conditions, But the conditions don't have their own essence, How could an effect whose essence is in the conditions Come from something that is essenceless? First, the realist argues that the conclusion Nagarjuna draws from the unreality of causal power—the nonexistence of things (where existence is read "inherent existence")—entails the falsity of the claim that things dependently arise (i: 11).
This text in turn inspires a huge commentarial literature in Sanskrit, Tibetan, Chinese, Korean, and Japanese. Divergences on interpretation of Mulamadhyamakakarikd often determine the splits between major philosophical schools. So, for instance, the distinction between two of the three major Mahayana philosophical schools, Svatantrika-Madhyamaka and Prasangika-Madhyamaka reflect, inter alia, distinct readings of this text, itself taken as fundamental by scholars within each of these schools. The treatise itself is composed in very terse, often cryptic verses, with much of the explicit argument suppressed, generating significant interpretive challenges.
But such grand causal realism is incoherent. Regularity is as real as connection can become, and subsumability under explanatorily useful regularities is as real as a natural kind gets. But here is the point: there is nothing about regular association in any of its forms that demands spatiotemporal locality of the regularly associated phenomena. And there is nothing, at least nothing obvious, that blocks their relational individuation. In a particular domain the truth or falsity of individualism or naturalism would hence appear to be an empirical matter.
Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation by Jay L. Garfield