Dissertations / Theses on the topic 'Nagarjun'

Pī. Eca. Ḍī. śodha-prabandha--Naī Dillī--Javāharalāla Neharu viśvavidyālaya.
Le dos de la page de titre porte la mention : "Nagarjun ka katha sahitya" / Tej Singh. Bibliogr. p. 198-200. Notes bibliogr.

Imaging Empthiess is an interdisciplinary study of the unconscious as imaged and understood in literary, religious and philosophical discourse. Synthesizing psychoanalytic and philosophical perspectives on the mind, I attempt to develop an understanding of the spatial imagery reflecting the nature of the unconscious.

Mi tesis doctoral investiga la Teoría del Big Bang sobre el origen del universo y su relación con la doctrina del sabio filósofo budista, Nagarjuna (India s.II-III), fundador de la Vía Media o Camino Medio del budismo, según su obra genuina titulada Mûla-mâdhyamaka-kârik_, un texto decididamente auténtico, opus magna de este autor conforme la tradición india, china y tibetana, prueba indiscutible de la historicidad de su figura. Nagarjuna, uno de los cuatro soles que iluminan al mundo desde sus cuatro direcciones, maestro espiritual de Oriente y Occidente, fue el creador de la escuela budista Mâdhyamaka viva en la India desde el siglo II al VI.
La teoría científica de la Gran Explosión Universal o Big Bang concluye que el "vacío" es la fuente energética de donde surge el Cosmos: nuestro origen. La Doctrina de Nagarjuna prueba que el "vacío" es la esencia más profunda de la Realidad; un sistema filosófico consistente con las descripciones físicas contemporáneas acerca del campo de fuerza que da principio al Cosmos.
De ahí que esta Tesis Doctoral se intitule: La Teoría del Big Bang y la Doctrina de Nagarjuna: el vacío o s_nyat_ como síntesis de todo cuanto existe. Una construcción teórica fundamentada en el principio según el cual filosofía y ciencia tienen un carácter universal y no están basadas únicamente en la cultura, es decir, responde a la autoridad de la experiencia, de los hechos empíricos. El texto se inscribe en el marco paradigmático de la Filosofía de la Ciencia y contempla un enfoque sincrético, ecléctico, multidisciplinar y holístico.
El principal objetivo ha sido centrar la investigación en la temática cosmológica de la filosofía de Nagarjuna, es decir, en la verdad última sobre la naturaleza de todas las cosas, el origen del universo; si bien también posee implicancias soteriológicas, epistemológicas, gnoseológicas y éticas, de primera magnitud, en especial, para quienes estamos interesamos en el futuro de nuestra Cultura Occidental.
El tema de la Introducción son los conceptos científicos centrales de la Teoría del Big Bang.
En el Capítulo I abordo el Estado de la Cuestión. La aparición historiográfica del budismo en Occidente y de la figura de Nagarjuna. Además realizo un registro completo de autores, editores y traductores que han escrito sobre Nagarjuna en Occidente.
En el Capítulo II elaboro un examen crítico de la obra literaria nagarjuniana centrándome en la temática cosmológica del corpus, sin descuidar la ética y ascética. Me refiero a una descripción racional y crítica a las ediciones. Preciso el privilegio de unos textos sobre otros, para centrarme en la Mûla-mâdhyamaka-kârik_, de la cual realizo una primera traducción al castellano de la traducción al francés del original tibetano de Georges Driessens, Traité du Milieu, Seuil, 1995; la única traducción completa al castellano existente del citado texto fundamental.
En el Capítulo III pruebo que la visión del origen del universo de la actual ciencia occidental encuentra paralelos objetivos en el budismo oriental de nuestro autor, Nagarjuna, particularmente al considerar el concepto de vacío; una especie de leit motiv que une y sintetiza dichas corrientes de pensamiento, filosofía y ciencia. Profundizamos el estudio del significado de s_nyat_ o vacío y de la vacuidad, y realizamos un resumen de la Doctrina de Nagarjuna en su Camino Medio a la iluminación del hombre y la sociedad. Así observamos que las teorías y modelos principales de la física moderna conducen a una visión del mundo que es internamente consistente con el sistema filosófico de Nagarjuna.
My doctoral thesis studies the Big Bang Theory about the origin of the universe and his relationship with the doctrine of the buddhist philosopher Nagarjuna (India s.II-III), founder of Buddhism of the Middle Way, in accord with his genuine work, titled: Mûla-mâdhyamaka-kârik_; an authentic text, opus magna of this author in accord with the india, chinese and tibetan tradition, clear probe of the history of his figure. Nagarjuna, one of the four suns witch illuminated the world in the four directions, spiritual master of Orient and Occident, was the creator of the Buddhist Mâdhyamaka school lived in India from centuries II to VI.
The Big Bang theory concludes that the vacuum is the main energy from which one emerge the Cosmos. Nagarjuna´s doctrine probe that the sunyata (or vacuum) is the most deep essence of the Reality; a philosophical vision that is consistent with the physics description about the force who permitted the beginning of the universe, that means, about the latest natural essence of all things. A theoretical construction founded in the principle that philosophy and science has a universal character, not only based on a unique culture, that means, respond to the experience authority and the empirical facts. I inscribed the thesis in a syncretism, eclectic, multisciplinary and holistic point of view.
In the Introduction I describe the mains concepts of the Big Bang's theory.
In Chapter I begin the description of the appearance of buddhism in Occident and Nagarjuna's figure. I made a complete register of the bibliography of authors, editors and translater about Nagarjuna.
In Chapter II I made a critic exam of nagarjuna's works focused in the cosmological thematic. I privilege the Mûla-mâdhyamaka-kârik_, and I made a first translation to spanish from the french translation of the tibetan original of Georges Driessens, Traité du Milieu, Seuil, 1995; the first, unique and complete spanish translation of this fundamental text.
In Chapter III I probe that the contemporary universe vision of the west scientific have objectives parallels with Nagarjuna's buddhism, in particular, with the vacuum concept or sunyata. My main intention is show that the scientific vision of the vacuum is similar to the Nagarjuna's sunyata, a kind of leit motiv between the modern science and budhhist philosophy. We are in front of a definition of the same thing and in the same sense, but from different disciplines; wherever, not only in front of a mere parallelism, but in front of a synthetic of the first magnitude and resonance, with a main significant for the World Culture.
The Big Bang is a cosmological physic theory with naturals questions to philosophy and religion. We're in the ultimate limit of the universe, the exact place where we suppose is home's God. This scene is singular for faith and reason's history. What kind of philosophical adventure propose the contemporary physics to the World Culture? What kind of enigma take place now to the human spirit?
The actual moment of cosmology is similar to the state of the Ptolemaic theory before Copernicus. The matrix of such a research impose to postulate new cosmic ingredient of a unknown essence -hot dark matter, cool dark matter, dark energy and additional new dimension of space-time-; and the biggest work is the unification between General Relativity and Quantum Mechanic, the way to describe -maybe- the initial instant of the Cosmos, full of fundamental questions. But this it is not the complete picture.
On the other side, we need a new fundamental gnoseological paradigm between faith and reason, if our will is continuing. The philosophical vision complements the physic. My personal conviction is that only the synthesis between faith-reason, Orient-Occident, will be at last the most useful and powerful line of thinking for the Third Millennia. I see the present thesis in this paradigm of Philosophy of Science, in order to reject any conflict perspective between science, philosophy and religion.

There have been recent explosions of interest in two fields: Madhyamaka-Pyrrhonism parallels and Pyrrhonism itself, which seems to have been misunderstood and therefore neglected by the West for the same reasons and in the same ways that Madhyamaka traditionally has often been by the West and the East. Among these recent studies are several demonstrating that grounding in Madhyamaka, for example, reveals and illuminates the import and insights of Pyrrhonean arguments. Furthermore it has been suggested that of all European schools of philosophy Pyrrhonism is the one closest to Buddhism, and especially to Madhyamaka. Indeed Pyrrho is recorded to have studied with philosophers in Taxila, one of the first places where Madhyamaka later flourished, and the place where the founder of Madhyamaka, Nāgārjuna, may have received hitherto concealed texts which became the foundation for his school. In this dissertation I explore just how similar these two philosophical projects were. I systematically treat all the arguments in the Pyrrhonist redactor Sextus Empiricus’ Outlines of Pyrrhonism and Against Dogmatists and compare them to the most similar arguments available in the Madhyamaka treatises and related texts. On this basis, I ask whether the Pyrrhonists and the Buddhists would satisfy each other’s self-identifying criteria, or what characteristics would disqualify either or both in the other’s eyes. I also ask what questions arise from the linguistic and historical evidence for interactions between the Pyrrhonist school and the Madhyamaka school, and how sure we can be of the answers. Did Pyrrho learn Buddhism in Taxila? Was Nāgārjuna a Pyrrhonist? Finally I bring the insights of the living commentarial tradition of Madhyamaka to bear on current scholarly controversies in the field of Sextan Pyrrhonism, and apply the subtleties of interpretation of the latter which have developed in recent scholarship to Madhyamaka and its various difficulties of interpretation, to scrutinize each school under the illumination of the other. With this hopefully illuminated view, I address for example whether Sextus was consistent, whether living Pyrrhonism implies apraxia, whether Pyrrhonism is philosophy at all, and whether Madhyamaka is actually nihilism.

I explore the implications of transposing the Madhyamikan term sunyata and the deconstm ctive process of Nagarjuna anachronistically into the contemporary deconstmctive debate. Deconstructionist and a/theologian Mark Taylor's book Erring and nOts are reviewed in relation to Nagarjuna's Muiamadhyamikakarika. I suggest that this a-historical practice is problematical.To conflate Mark Taylor's understanding of the deconstmctive term differance and his proposed divine milieu witii Nagarjuna's sunyata is erroneous. The terms diffem nce and 'sunycitd are distinct as they are coloured by the writers' motivations which results in different structures given to their terms and deconstm ctive moves, The terms also function in specific cultural and ideational milieus and this precludes the easy conflation of their terms and enterprises. The comparison of these terms may offer new and creative insights but tire conflation of their terms and enterprises is simplistic and fails to consider the central concerns of the writers.