Does Freedom Contradict Causal Exhaustion? – A Critical-Epistemological Resolution (KU-NCCU Graduate Roundtable)
Transcendental Logic and Spiritual Development – Following Dignāga's and Kant's Critical Epistemology 2016/12/12
Transcendental Logic and Spiritual Development – Following Dignāga's and Kant's Critical Epistemology 2016/12/121. Inference vs. dialectics/ prasaṅgaA proposition whose subject is not presently cognized can be established via two kinds of employment……
Itsuki's Notes on Chapter 1, “The Unavoidable Void: Nonexistence, Absence, and Emptiness” by Arindam Chakrabarti
1. The Conclusion and the author’s stance regarding EmptinessChakrabarti’s thesis is clear: absence is real, and qualms about its reality are due to the failure to distinguish between not-being (absence) and non-being. However, his conclusion is……
Itsuki's Notes on Introduction by Jeelou Liu and Douglas L. Berger
1. Representational accuracy of the IntroductionSome general claims have been challenged. Firstly, is there a clear distinction between western philosophy and Asian philosophy, such that western philosophy began with investigation of being and existence,……
Prof. Deguchi's Comments on Koji Tanaka, "In Search of the Semantics of Emptiness"
Comments on Koji’s Paper: In Search of the Semantics of EmptinessY Deguchi 10 Dec 2014 Virtues: None. Vices No definite conclusion: ‘The realization of emptiness thus depends on the attachment of a semantics that can accommodate it” (63) This is right.……
Nāgārjuna's reconciliation of the Buddhist empty-existence conflict by means of catuṣkoṭi and prasajya-pratiṣeda
Nāgārjuna (150 – 250 C.E.) is believed to originate from South India. At his time, Buddhism in India faces a big split between the school of emptiness in the south (Mahāsaṃghika 大眾部, a branch which is believed by modern scholars to be the initial development……
Re: Nāgārjuna's reconciliation of the Buddhist empty-existence conflict by means of catuṣkoṭi and prasajya-pratiṣeda
a Edited 1 time(s). Last edit at 12/10/2014 01:58PM by Itsuki.
Provisional English translation of one passage in《教迦旃延經》, anticipating comments and criticism
Saṃyuktāgama《雜阿含經》(T02n0099_p0085c17(00)~p0086a03(10))Chinese text: 佛告[跳-兆+散]陀迦旃延：「世間有二種依，若有、若無，為取所觸。取所觸故，或依有、或依無。若無此取者心境繫著，使不取、不住、不計我，苦生而生，苦滅而滅，於彼不疑、不惑，不由於他而自知，是名正見，是名如來所施設正見。所以者何？世間集如實正知見，若世間無者不有，世間滅如實正知見，若世間有者無有，是名離於二邊說於中道…」 Buddha told……