Relevant bibliographies by topics / Mādhyamika

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  1. Journal articles

Academic literature on the topic 'Mādhyamika'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Mādhyamika"

1

Zong-qi, Cai. "Derrida and Mādhyamika Buddhism." International Philosophical Quarterly 33, no. 2 (1993): 183–95. http://dx.doi.org/10.5840/ipq19933327.

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2

Mansfield, Victor. "Mādhyamika Buddhism and Quantum Mechanics." International Philosophical Quarterly 29, no. 4 (1989): 371–91. http://dx.doi.org/10.5840/ipq198929432.

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3

Eltschinger, Vincent. "Kamalaśīla’s Views on Dependent Origination." Asiatische Studien - Études Asiatiques 77, no. 1 (2023): 183–217. http://dx.doi.org/10.1515/asia-2023-0010.

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Abstract Directly or indirectly, by way of scriptural commentary or philosophical investigation, dependent origination (pratītyasamutpāda) plays an important role in several of Kamalaśīla’s works. His interpretation is remarkably consistent. As earlier “Yogācāra-Mādhyamika” authors such as Śrīgupta, Jñānagarbha and Śāntarakṣita, Kamalaśīla regards dependent origination as one of the characteristic features of genuine conventional reality, non-origination (anutpāda) being characteristic of ultimate reality/truth. Genuine conventional reality and ultimate reality correspond to the two modes – conventional and ultimate – of dependent origination in the ŚSūṬ, a commentary whose purpose was to provide the ŚSū with a Mādhyamika interpretation. Although it seems to leave no room for the Madhyamaka and culminates in a Yogācāra analysis of reality, the TSP likely is no exception to this, as its maṅgala’s indebtedness to Nāgārjuna already suggests. Close comparative and intertextual analysis reveals that the intention underlying the TS(P) was to provide a description of true conventional reality, i.e., the domain of dependently originated though ultimately essenceless entities similar to magical horses and elephants. As a corollary, Śāntarakṣita and Kamalaśīla attempted to “purify” it from pseudo-entities, i.e., non dependently originated fictions, or, equivalently, entities with incongruous causes (viṣamahetu), such as a rabbit’s horn, the self, and God. In this perspective, the TS(P) can be read as a detailed philosophical propedeutics to a Mādhyamika analysis of reality, cognition, and truth.
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4

Loy, David. "The Paradox of Causality in Mādhyamika." International Philosophical Quarterly 25, no. 1 (1985): 63–72. http://dx.doi.org/10.5840/ipq198525148.

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5

YASUI, Mitsuhiro. "Nirvāṇa in the early Mādhyamika commentaries". Journal of Research Society of Buddhism and Cultural Heritage 2012, № 21 (2012): L38—L54. http://dx.doi.org/10.5845/bukkyobunka.2012.21_l38.

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6

Thakchoe, Sonam. "‘Transcendental knowledge’ in Tibetan Mādhyamika Epistemology." Contemporary Buddhism 6, no. 2 (2005): 131–52. http://dx.doi.org/10.1080/14639940500435638.

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7

Huntington, C. W. "The nature of the Mādhyamika trick." Journal of Indian Philosophy 35, no. 2 (2007): 103–31. http://dx.doi.org/10.1007/s10781-007-9018-4.

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8

Ono, Motoi. "The jāti in the Mādhyamika." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 2 (2019): 909–2. http://dx.doi.org/10.4259/ibk.67.2_909.

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9

Keenan, John P., Gadjin M. Nagao, and S. Kawamura. "Mādhyamika and Yogācāra: A Study of Mahāyāna Philosophies." Journal of the American Oriental Society 112, no. 2 (1992): 343. http://dx.doi.org/10.2307/603732.

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10

Mayorga Sabogal, María Fernanda. "La tradición budista Mādhyamika y su concepción del lenguaje." Miscelánea Filosófica αρχή Revista Electrónica 3, no. 8 (2020): 1–16. http://dx.doi.org/10.31644/mfarchere_v.3;n.8/20-a01.

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El propósito de este texto es adentrarnos en el conocimiento de la tradición budista mādhyamika. Así, nuestra pretensión es exponer los principios más fundamentales de esta tradición, no solo con el propósito de conocer las bases de la misma, sino también con miras a realizar un análisis sobre la concepción del lenguaje que tiene esta escuela budista. Cabe aclarar que este texto está sustentado, principalmente, en el libro La palabra frente al vacío del filósofo español Juan Arnau, ya que este autor, al ser especialista en filosofía oriental (Arnau, 2003), logra explicar con claridad y con profundidad los temas sobre los que se basa nuestro estudio.
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