By Jay L. Garfield

ISBN-10: 0195381556

ISBN-13: 9780195381559

ISBN-10: 0195381564

ISBN-13: 9780195381566

This quantity collects essays via philosophers and students operating on the interface of Western philosophy and Buddhist stories. Many have unusual scholarly files in Western philosophy, with services in analytic philosophy and good judgment, in addition to deep curiosity in Buddhist philosophy. Others have exceptional scholarly files in Buddhist reports with robust pursuits in analytic philosophy and common sense. All are dedicated to the firm of cross-cultural philosophy and to bringing the insights and strategies of every culture to endure for you to light up difficulties and ideas of the opposite. those essays handle a wide variety of subject matters within the philosophy of brain, philosophy of language, common sense, epistemology, and metaphysics, and display the fecundity of the interplay among the Buddhist and Western philosophical and logical traditions.

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Either is less than optimal for knowledge, however, which accounts for why conventional truth is less desirable than ultimate truth. Moreover, the possibility or tendency for occlusion to slide into illusion—for deficit to slide into falsehood—must always be borne in mind. Finally, either occlusion or illusion may arise from attachments, in which case the situation is soteriologically significant. The Verbal and the Nonverbal One important place to look for examples of conventional and ultimate truths is in the distinction between verbal and nonverbal information or content.

Verse 29 is then made in reply to this supposed counterargument and its rejection as a petitio. There, Nāgā rjuna claims that the particular defect (of his thesis of universal emptiness rendering his own philosophical assertions impotent) would indeed apply if he had any position. But given that he has no position, the difficulty therefore does not apply to him. It may strike the reader that this is a rather curious reply to make. ” What exactly this misunderstanding amounts to is less clear. ”8 But as a reply to a criticism based on a misunderstanding of this kind, Nāgārjuna’s reply in verse 29 seems a little extreme, given that it would have been perfectly sufficient and far less controversial for him to point out that emptiness entailed neither falsity, nor meaninglessness, nor nonexistence, and he thereby could both claim that his statements are empty and simultaneously refute his opponent’s objections (he makes exactly these points in verses 21 and 22).

Wittgenstein is not gesturing at ineffable truths, nor speaking contradictory truths. He is simply returning us to ourselves, to the full power of our big—our nonfinite—minds. But one will not be returned if one attaches to Wittgenstein’s words, to any of his words—including these framing remarks to his text. 4 You haven’t learned anything when you’ve read the text while understanding Wittgenstein’s point in writing it. You haven’t come away with any doctrines—not even ineffable ones. You haven’t arrived anywhere new.

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Pointing at the Moon Buddhism, Logic, Analytic Philosophy by Jay L. Garfield

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