By Jones, Christopher Victor; Siderits, Mark; Westerhoff, Jan

ISBN-10: 0198754868

ISBN-13: 9780198754862

This quantity brings jointly nineteen of Mark Siderits's most crucial essays on Buddhist philosophy. jointly they disguise quite a lot of themes, from metaphysics, good judgment, philosophy of language, epistemology, and ethics, to the explicit discussions of the interplay among Buddhist and classical Indian philosophy.

Each of the essays is via a postscript that Siderits has written in particular for this quantity. The postscripts attach essays of the amount with one another, exhibit thematic interrelations, and find them relative to the advance of Siderits's suggestion. furthermore, they supply the chance to convey the dialogue of the essays brand new by way of acquainting the reader with the advance of analysis within the box because the ebook of the essays.

Siderits's paintings is predicated on an research of Indian resources of their unique language, however the point of interest of the essays is basically systematic, now not old or philological. the assumption of 'fusion philosophy' (a time period coined through Siderits) embodies exactly the assumption that through bringing a Western and an jap culture jointly, either can gain via studying from one another approximately new methods of tackling previous philosophical problems.

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When the Buddha denied that ‘I’ has a referent, he seems to have meant to deny both that there is some part of the person (the self) that ‘I’ denotes, and that the person as a whole (the psychophysical complex) is the referent of ‘I’. At the hands of Abhidharma philosophers, the latter denial is defended on the basis of the reductionist principle that wholes are unreal—a chariot is a mere conceptual fiction, the word ‘chariot’ being a mere convenient designation for a set of parts assembled in a certain way.

Davidson 1974) argue that we cannot even make sense of the idea that there could be such differences. The third strategy is to seek to make coherent a kind of non-relativistic pluralism—a view that affirms the existence of distinct canons of rationality but denies the relativistic claim that all such canons are equally acceptable. Those Mādhyamika philosophers who took the anti-realist line were never confronted with the charge of being relativists about rationality. This is so for the simple reason that relativism was not the issue for classical Indian philosophy that it is for the modern philosophical community.

But this is a fact nonetheless—perhaps one that strictly speaking cannot be stated but only shown. ) On this interpretation Nāgārjuna is after all a kind of nihilist about rationality: no canon of rationality is rationally acceptable, since none is competent to arrive at the ultimate truth about reality. But his position is not inconsistent, and it is only self-­ stultifying in the weak sense in which any form of general scepticism is self-stultifying. Any reasons the sceptic gives to support his view cannot meet his conditions of adequacy.

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Studies in Buddhist philosophy by Jones, Christopher Victor; Siderits, Mark; Westerhoff, Jan

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