Relevant bibliographies by topics / Nagarjuna

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Nagarjuna'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 June 2025

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Journal articles on the topic "Nagarjuna"

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Nesan, Pulenthiran. "A Study of Philosophical significance of the Doctrine of Emptiness of Nagarjuna’s Mūlamadhyamakakārikā." International Journal of Research and Innovation in Social Science VII, no. V (2023): 135–42. http://dx.doi.org/10.47772/ijriss.2023.70513.

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The goal of this study is to expound and present Doctrine of Emptiness in Mūlamadhyamakakārikā of Nagarjuna in as clear and concise a manner as possible. This treatise is the premier work both of Nagarjuna and of the Madhyamaka School of Buddhism as a whole. It includes all of the main themes of the school, serves as a model for the school’s method of argumentation, and it is the focus of the subsequent history of the school. The research problem is that Nagarjuna’s Emptiness is clearly not mean in the Mūlamadhyamakakārikā. The concept had fundamental implications for Indian philosophical models of causation, substance ontology, epistemology, conceptualizations of language, ethics and theories of world-liberating salvation, and proved seminal even for Buddhist philosophies in India, Tibet, China and Japan very different from Nagarjuna’s own. This study is based on the information culled out from the relevant works of Nagarjuna and Madhyamaka school of Buddhism which are cited in the footnote as well as in the bibliography. Mainly three methods are employed in preparing this study viz., analytical, comparative and critical method. The analytical method is employed in that an attempt to analyzing the concept of emptiness made in this study and these concepts are presented in a systematic manner. The method is also comparative in that incidental comparison of the sunyata concept of Madhyamika School with the other schools is made in order to have a systematic view of the problem. The method is also critical in that the study tries to show merit as well as demerits, if any, in the Buddhistic concepts cited above. Nagarjuna’s main philosophical concept is emptiness. This survey discussed about the Middle Way, and the refutation of the erroneous views as the illumination of right view and the philosophical positions of Nagarjuna.
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Smith, Joshua William. "‘Snakes and Ladders’ – ‘Therapy’ as Liberation in Nagarjuna and Wittgenstein’s Tractatus." Sophia 60, no. 2 (2021): 411–30. http://dx.doi.org/10.1007/s11841-020-00804-6.

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AbstractThis paper reconsiders the notion that Nagarjuna and Wittgenstein’s Tractatus may only be seen as comparable under a shared ineffability thesis, that is, the idea that reality is impossible to describe in sensible discourse. Historically, Nagarjuna and the early Wittgenstein have both been widely construed as offering either metaphysical theories or attempts to refute all such theories. Instead, by employing an interpretive framework based on a ‘resolute’ reading of the Tractatus, I suggest we see their philosophical affinity in terms of a shared conception of philosophical method without proposing theses. In doing so, this offers us a new way to understand Nagarjuna’s characteristic claims both to have ‘no views’ (Mūlamadhyamakakārikā 13.8 and 27.30) and refusal to accept that things exist ‘inherently’ or with ‘essence’ (svabhāva). Therefore, instead of either a view about the nature of a mind-independent ‘ultimate reality’ or a thesis concerning the rejection of such a domain, I propose that we understand Nagarjuna’s primary aim as ‘therapeutic’, that is, concerned with the dissolution of philosophical problems. However, this ‘therapy’ should neither be confined to the psychotherapeutic metaphor nor should it be taken to imply a private enlightenment only available to philosophers. Instead, for Nagarjuna and Wittgenstein, philosophical problems are cast as a source of disquiet for all of us; what their work offers is a soteriology, a means towards our salvation.
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Purcell, Frank. "Nagarjuna." International Philosophical Quarterly 27, no. 1 (1987): 113–14. http://dx.doi.org/10.5840/ipq198727151.

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KATSURA, Shoryu. "Nagarjuna and Pratityasamutpada." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 1 (1997): 497–92. http://dx.doi.org/10.4259/ibk.46.497.

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Mabbett, Ian W. "Nagarjuna and Deconstruction." Philosophy East and West 45, no. 2 (1995): 203. http://dx.doi.org/10.2307/1399565.

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YAMANO, Chieko. "Nagarjuna and Satavahana." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 3 (2008): 1157–63. http://dx.doi.org/10.4259/ibk.56.3_1157.

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SAITO, Akira. "Nagarjuna and avyakrta." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 2 (2012): 971–66. http://dx.doi.org/10.4259/ibk.60.2_971.

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Umino, Takanori. "Ratnakarasanti and Nagarjuna." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 1 (1985): 350–43. http://dx.doi.org/10.4259/ibk.34.350.

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OKADA, Yukihiro. "Nagarjuna and Stupa Worship." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 1076–71. http://dx.doi.org/10.4259/ibk.48.1076.

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Herman, Michael. "Merleau-Ponty and Nagarjuna." Journal of Indian Philosophy and Religion 7 (2002): 99–129. http://dx.doi.org/10.5840/jipr200274.

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Dissertations / Theses on the topic "Nagarjuna"

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Lingham, Susie. "Imaging emptiness: Reading the unconscious form Nagarjuna to Derrida." Thesis, University of Sussex, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488591.

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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.
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Pittamudusula, L. "Drought Assessment of Nagarjuna Sagar Command Area using Geospatial tools." Thesis, JNTU, Hyderabad, 2019. http://oar.icrisat.org/11671/1/Lingaiah%20Pittamudusula_%20Thesis.pdf.

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The Krishna River Basin is frequently affected basin to drought due to climate change. Nagarjuna Sagar is one of the most important dams under Krishna river basin. Water imbalance and failure of monsoon are the major reasons for Drought. The main aim of the present study is to prepare a land use/land cover (LULC) maps for study years including irrigated areas and assessment of drought in the command area of Nagarjuna Sagar Project. LULC maps are prepared using continuous time series of MODIS data. The drought methodology was developed with coarse resolution data set like MODIS 250m time series and other secondary data. Remote sensing-based assessments of a perennial Krishna river basin, which flow through many states in India helps in understanding the effect of abiotic stress like drought. MODIS time series products can be used to understand cropland changes at the basin level due to abiotic stresses, especially water scarcity. The identification of land use/land cover (LULC) areas for two crop years, 2013-14 (a normal year) and 2015-16 (a drought year) using Spectral matching technique. Based on the NDVI and intensity of damage, Drought affected crop areas were categorized into three classes -- severe, moderate and mild. Ground survey data were collected to find the accuracy of spatial products. Water inflows and outflows from the Krishna basin i.e. Nagarjuna Sagar dam during the study period shows the water level in the Krishna Basin during the drought year. The spatial distribution of individual years with nine LULC classes shows the overall accuracies of 79% for the year 2013-14 and 85% for the year 2015-16 and Kappa values for 2013-14 and 2015-16 are 0.78 and 0.82 respectively. The cropland classified areas obtained from MODIS data were compared with national statistics for the year 2013-14 with a R2 value of 0.87. Results indicates that changes in irrigated areas in 2015-16 compared to 2013-14 shows the impact on food security.
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Burton, David Francis. "Studies in early Indian Madhyamaka epistemology." Thesis, University of Bristol, 1998. http://hdl.handle.net/1983/9b9d119d-0d0f-4241-ad14-d39e65d9c74f.

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Wang, Youxuan. "Madhyamaka Vijnanavada and deconstruction : a comparative study of the semiotics in Kumarajiva, Paramartha, Xuanzang and Derrida." Thesis, Bath Spa University, 1999. http://researchspace.bathspa.ac.uk/1440/.

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Contreras, Radovic Cristian. "La teoria del big bang y la doctrina de Nagarjuna: el vacío o sunyata como síntesis ontológica de todo cuanto existe." Doctoral thesis, Universitat Autònoma de Barcelona, 2004. http://hdl.handle.net/10803/5162.

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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. <br/>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.<br/>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. <br/>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.<br/>El tema de la Introducción son los conceptos científicos centrales de la Teoría del Big Bang. <br/>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.<br/>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.<br/>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.<br>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. <br/>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. <br/>In the Introduction I describe the mains concepts of the Big Bang's theory.<br/>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. <br/>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.<br/>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.<br/>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? <br/>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. <br/>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.
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Nagaraj, Nagarjuna [Verfasser], and Matthias [Akademischer Betreuer] Mann. "Developing mass spectrometry towards applications in clinical proteomics : improved sample preparation techniques and mass spectrometric methods for unbiased identification of proteome from clinical samples / Nagarjuna Nagaraj. Betreuer: Matthias Mann." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2010. http://d-nb.info/1015203140/34.

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Singh, Tej. "Nāgārjuna ka kathā-sāhitya /." Dillī : Parāga prakāśana, 1993. http://catalogue.bnf.fr/ark:/12148/cb361852761.

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Pī. Eca. Ḍī. śodha-prabandha--Naī Dillī--Javāharalāla Neharu viśvavidyālaya.<br>Le dos de la page de titre porte la mention : "Nagarjun ka katha sahitya" / Tej Singh. Bibliogr. p. 198-200. Notes bibliogr.
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Neale, Matthew James. "Madhyamaka and Pyrrhonism : doctrinal, linguistic and historical parallels and interactions between Madhyamaka Buddhism & Hellenic Pyrrhonism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:347ed882-f7ac-4098-908f-5bb391462a6c.

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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.
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Liu, Ing Shau, and 劉英孝. "Nagarjuna''''''''s Thought Of Madhyamika-Pratityasamutpada." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/62649872089719543403.

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Chen, Shuen-Ren, and 陳學仁. "Nagarjuna*s Eight Negation*s Thought of Mulamadhyamakakarik." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/20398262287004737696.

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Books on the topic "Nagarjuna"

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Reddy, A. K. V. S., Krishna Sastry V. V, Kedareswari J, and Salar Jung Museum, eds. Acharya Nagarjuna. Salar Jung Museum, 2003.

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Nagarjuna Institute of Exact Method. Buddhist Himalaya: Journal of Nagarjuna Institute of Exact Method. Nagarjuna Institute of Exact Method, 1988.

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Tsephel, Losang. Paths and grounds of Guhyasamaja according to Arya Nagarjuna. Library of Tibetan Works and Archives, 1995.

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Nagarjuna, Siddha. Thập nhị môn luận: Luận vè̂ mười hai cửa. Viện trié̂t lý Việt Nam và trié̂t học thé̂ giới, 2000.

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Wood, Thomas E. Nāgārjunian disputations: A philosophical journey through an Indian looking-glass. University of Hawaii Press, 1994.

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Felix, Erb, ed. Śūnyatāsaptativṛtti: Candrakīrtis Kommentar zu den "Siebzig Versen über die Leerheit" des Nāgārjuna (Kārikas 1-14) : Einleitung, Übersetzung, textkritische Ausgabe des Tibetischen und Indizes. F. Steiner, 1997.

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McCagney, Nancy. Nāgārjuna and the philosophy of openness. Rowman & Littlefield, 1997.

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Augusto, Pérez Lindo, ed. El problema de la verdad: Estudios sobre Platón, Aristóteles, Descartes, Nagarjuna, Kant, Nietzsche, y Sartre. Editorial Biblos, 1993.

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century, Nāgārjuna active 2nd, and Nāgārjuna active 2nd century, eds. Exploring the structure of emptiness: Philosophical hermeneutics of the Text Catusstava of Nagarjuna : a translation & interpretation. Sanctum Books, an imprint of Munshirm Manoharlal Publishers, 2012.

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Blo-bzaṅ-grags-pa, Tsoṅ-kha-pa. Ocean of reasoning: A great commentary on Nagarjuna's Mūlamadhyamakakārikā. Oxford University Press, 2005.

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Book chapters on the topic "Nagarjuna"

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Kühn, Rolf. "Seinserfahrung als Leere bei Nagarjuna und Vasubandhu." In Seinserfahrung durch Lebenserprobung. Springer Fachmedien Wiesbaden, 2023. http://dx.doi.org/10.1007/978-3-658-41228-9_12.

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Teja, K. Tarun, and K. S. Rajan. "Understanding the Impact of Agricultural Fertilizer Application Over Inflows into Nagarjuna Sagar Reservoir." In Lecture Notes in Civil Engineering. Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-9151-6_38.

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Sankara Pitchaiah, P., P. Devakanth, Nazia Sultana, and Ch Israel. "Environmental Management of Acharya Nagarjuna University Campus, Guntur, Andhra Pradesh, India—A Case Study." In Solid Waste Policies and Strategies: Issues, Challenges and Case Studies. Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-1543-9_14.

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Ahalya, Nalluri, and H. Ramesh. "Water Level Retrieval and Water Body Mapping: A Case Study of Nagarjuna Sagar Reservoir." In Lecture Notes in Civil Engineering. Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-6828-2_58.

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Khapre, B., Ashok Karva, and V. D. Loliyana. "PLC-Based Real-Time Reservoir Operation System: A Case Study of Nagarjuna Sagar DAM, Andhra Pradesh, India." In Water Resources Development and Management. Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-3708-0_51.

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Maddu, Rajesh, Krishna Mohan Ganta, Rehana Shaik, and C. T. Dhanya. "Impact Assessment of Environmental Flows Using CORDEX Regional Climate Models: Case Study of Nagarjuna Sagar Dam, Krishna River, India." In Lecture Notes in Civil Engineering. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-4629-4_14.

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Mohanta, D. K. "Cognitive Scepticism Of Nagarjuna." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199845882.

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This paper aims at a critical exposition of some arguments by Nagarjuna against the cognitivist claims of the Nyaya philosophers, and a possible cognitivist critique of the skeptical arguments of Nagarjuna. My argument is presented in two broad sections. The first deals mainly with an exposition of Nagarjuna's charges against the concept of pramana, while the second is devoted to critical evaluation of the Nagarjunian charges. I conclude with the impression that there is hardly any common ground on which a Nyaya cognitivist and a Nagarjunian skeptic can meet. For this reason, the Nagarjunian cognitive skepticism seems to be theoretically 'irrefutable' but 'psychologically incorrigible.'
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Sorensen, Roy. "Nagarjuna." In Nothing. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780199742837.003.0005.

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Buddha’s austere dualism of mental atoms and physical atoms is not austere enough for idealist disciples. They ground all of reality on ideas. The budget is further cut by Nagarjuna, who questions the presupposition that there is a fundamental level of being. He sees no inconsistency in a universe that is divisible without limit. Instead of asserting that the universe is atomless, Nagarjuna just supposes it. He pioneers an epistemology of nothing in which one suspends judgment instead of taking philosophical sides. A philosopher should not write a book What I Believe because he is only trained to draw connections between beliefs. Speaking as a professional, he beliefs nothing. Nagarjuna attains a higher level of detachment than Buddha.
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Wertz, S. K. "Averting Arguments: Nagarjuna’s Verse 29." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199824421.

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I examine Nagarjuna’s averting an opponent’s argument (Verse 29 of Averting the Arguments), Paul Sagal’s general interpretation of Nagarjuna and especially Sagal’s conception of "averting" an argument. Following Matilal, a distinction is drawn between locutionary negation and illocationary negation in order to avoid errant interpretations of verse 29 ("If I would make any proposition whatever, then by that I would have a logical error. But I do not make a proposition; therefore, I am not in error.") The argument is treated as representing an ampliative or inductive inference rather than a deductive one. As Nagarjuna says in verse 30: "That [denial] of mine [in verse 29] is a non-apprehension of non-things" and non-apprehension is the averting of arguments or "the relinquishing of all views." "Not making a proposition P" would be not speaking P or silence with regard to P (where P is some opposing view) and, as Sagal argues, not meaning a global linguistic silence (where P stands for any proposition whatsoever). Such an interpretation would lead to attributing wholesale irrationalism to Nagarjuna-something I wish to avoid.
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10

"Acknowledgments." In Nagarjuna in Context. Columbia University Press, 2005. http://dx.doi.org/10.7312/wals13164-001.

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Conference papers on the topic "Nagarjuna"

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Tushinov, Bair, Snezhana Garmaeva, and Irina Van. "GLOSSARY DROPLETS OF NECTAR BY THE BURYAT SCHOLAR RINCHEN NOMTOEV: UNKNOWN SOURCE IN CLASSICAL MONGOLIAN WRITING." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.38.

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The article is devoted to Rinchen Nomtoev’s previously unexplored work in the Old Mongolian script — a small glossary to his own commentary on the nitishastra by the ancient Indian philosopher Nagarjuna A Drop That Feeds People. Rinchen Nomtoev was the abbot of a Buddhist temple and was engaged in enlightenment of the Buryat people, publishing dictionaries, commentaries on Buddhist texts. The glossary discussed in the article was intended for ordinary laymen and was written to clarify terms that are difficult to understand. R. Nomtoev transfers complex terms in tracing paper to the Buryat-Mongolian script from Sanskrit, Tibetan and Chinese.
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Snehith, B., and P. S. Kulkarni. "Techno-Economic analysis of proposed10 MWP Floating Solar PV plant at Nagarjuna Sagar, Telangana, India: Part-2." In 2021 International Conference on Communication, Control and Information Sciences (ICCISc). IEEE, 2021. http://dx.doi.org/10.1109/iccisc52257.2021.9484963.

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Snehith, B., and P. S. Kulkarni. "Techno-Economic analysis of proposed10 MWP Floating Solar PV plant at Nagarjuna Sagar, Telangana, India: Part-1." In 2021 International Conference on Communication, Control and Information Sciences (ICCISc). IEEE, 2021. http://dx.doi.org/10.1109/iccisc52257.2021.9484867.

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4

Paul Kumar, P. P. Satya. "Effect of Weight Training Exercises to Develop Speed and Shoulder Strength among Javelin Throwers of Acharya Nagarjuna University Guntur." In Proceedings of the 2nd Yogyakarta International Seminar on Health, Physical Education, and Sport Science (YISHPESS 2018) and 1st Conference on Interdisciplinary Approach in Sports (CoIS 2018). Atlantis Press, 2018. http://dx.doi.org/10.2991/yishpess-cois-18.2018.154.

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