On Buddhist logic and dialectical studies.

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

Fundamentals of Tibetan Buddhist logical studies.

Fundamentals of Tibetan Buddhist logical studies.

Collected works of Dmu-dge Bsam-gtan, predominantly on Buddhist doctrines, grammar, and history, including autobiographical writings (v.1), poetic works, refutations, etc.

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

I. Quaestiones in librum Porphyrii Isagoge ; et , Quaestiones super Praedicamenta Aristotelis -- II. Quaestiones in libros Perihermenias Aristotelis ; Quaestiones super librum Elenchorum Aristotelis ; Theoremata -- III. Quaestiones super libros Metaphysicorum Aristotelis, libri I-V -- IV. Quaestiones super libros Metaphysicorum Aristotelis, libri VI-IX -- V. Quaestiones super secundum et tertium De anima.

Basic course of study of elementary Buddhist logic and dialectical studies.

Elucidation of some important passages of Buddhist philosophy from various sources with Sanskrit equavalent.

Study on the Buddhist logic and its origin and development.

Essays on diverse topics predominantly on moral responsibility, social issues, and critics on modern Tibetan literature.

Study on fundamental of Buddhist logic and dialectical studies explaining the difficult points.

Study on Madhyamakālaṅkāra text by Śāntarakṣita, 705-762.

Study on Tibetan Buddhist logic and dialectical method.

Study on the commentary of seven pramāṇaśastra (Buddhist logic) by Acharya Dharmakīrti, 7th century.

Study on the commentary of seven treatises of Buddhist logic (sapta pramanaśastra) of Dharmakīrti, 7th cent.

The apostle Paul deals extensively with gender, embodiment, and desire in his authentic letters, yet many of the contemporary philosophers interested in his work downplay these aspects of his thought. _Christ Without Adam_ is the first book to examine the role of gender and sexuality in the turn to the apostle Paul in recent Continental philosophy. It builds a constructive proposal for embodied Christian theological anthropology in conversation with--and in contrast to--the "Paulinisms" of Stanislas Breton, Alain Badiou, and Slavoj Žižek. (...) Paul's letters bequeathed a crucial anthropological aporia to the history of Christian thought, insofar as the apostle sought to situate embodied human beings typologically with reference to Adam and Christ, but failed to work out the place of sexual difference within this classification. As a result, the space between Adam and Christ has functioned historically as a conceptual and temporal interval in which Christian anthropology poses and re-poses theological dilemmas of embodied difference. This study follows the ways in which the appropriations of Paul by Breton, Badiou, and Žižek have either sidestepped or collapsed this interval, a crucial component in their articulations of a universal Pauline subject. As a result, sexual difference fails to materialize in their readings as a problem with any explicit force. Against these readings, Dunning asserts the importance of the Pauline Adam-Christ typology, not as a straightforward resource but as a witness to a certain necessary failure--the failure of the Christian tradition to resolve embodied difference without remainder. This failure, he argues, is constructive in that it reveals the instability of sexual difference, both masculine and feminine, within an anthropological paradigm that claims to be universal yet is still predicated on male bodies. (shrink)

This volume is the fifth and final volume in the Blessed John Duns Scotus Opera philosophica series. It offers readers Scotus' questions on Aristotle's De anima wherein he focuses his attention upon the faculties of sensation, the nature of the intellect, the role of the intelligible species in cognition, and the formal object of the intellect.

To solve the highly counterintuitive paradox of confirmation represented by the statement, “A pair of red shoes confirms that all ravens are black,” Hempel employed a strategy that retained the equivalence condition but abandoned Nicod’s irrelevance condition. However, his use of the equivalence condition is fairly ad hoc, raising doubts about its applicability to this problem. Furthermore, applying the irrelevance condition from Nicod’s criterion does not necessarily lead to paradoxes, nor does discarding it prevent the emergence of paradoxes. Hempel’s approach (...) fails to adequately resolve the paradox. (shrink)

The end of history by Fukuyama is mainly based on Hegel’s treatise of the end of history and Kojeve’s corresponding interpretation. But Hegel’s end of history is a purely philosophical question, i.e., an ontological premise that must be fulfilled to complete absolute knowledge. When Kojeve further demonstrates its universal and homogeneous state, Fukuyama extends it into a political view: The victory of the Western system of freedom and democracy marks the end of the development of human history and Marxist theory (...) and practice. This is a misunderstanding of Hegel. Marx analyzes, scientifically, the historical limitation of Western capitalism and maintains, by way of a kind of revolutionary teleology, the expectation of and belief in human liberation, which is the highest historical goal. His philosophy of history is hence characterized by theoretical elements from both historical scientificalness and historical teleology. (shrink)

Elementary Buddhist logic and dialectical studies.

Sustained attention, a key cognitive skill that improves during childhood and adolescence, tends to be worse in some emotional and behavioural disorders. Sustained attention is typically studied in non-affective task contexts; here, we used a novel task to index performance in affective versus neutral contexts across adolescence (N = 465; ages 11–18). We asked whether: (i) performance would be worse in negative versus neutral task contexts; (ii) performance would improve with age; (iii) affective interference would be greater in younger adolescents; (...) (iv) adolescents at risk for depression and higher in anxiety would show overall worse performance; and (v) would show differential performance in negative contexts. Results indicated that participants performed more poorly in negative contexts and showed age-related performance improvements. Those at risk of depression performed more poorly than those at lower risk. However, there was no difference between groups as a result of affective context. For anxiety there was no difference in performance as a function of severity. However, those with higher anxiety showed less variance in their reaction times to negative stimuli than those with lower anxiety. One interpretation is that moderate levels of emotional arousal associated with anxiety make individuals less susceptible to the distracting effects of negative stimuli. (shrink)

Compilation of some important works on basic course of study of elementary Buddhist logic and dialectrical studies of Bkra-śis-lhun-po Monastery, a college of Buddhist studies in Bylakuppe, Karnataka, India.

Josef Pieper’s insight into Aquinas’s metaphysics, that “createdness determines entirely and all-pervasively the inner structure of the creature,” applies equally to philosopher William Desmond.1 For at the heart of Desmond’s metaphysical project lies a refusal to take creation for granted, a challenge to Bertrand Russell’s assertion that “the universe is just there, and that’s all.”2 Desmond work aims at “renewing metaphysical astonishment before the enigma of being that was, and is, and always will be too much for us, in excess (...) of our groping efforts.”3 This “enigma of being” arouses a sense of astonishment at creation’s givenness, “that it is,” and at creation’s contingency, for all that is “might not have been .. (shrink)

Cet article présente une approche étymologique des termes souvent confondus pour exprimer ce que sont la loi et les droits. Il tente de découvrir les situations archétypes et les relations qui paraissent avoir été les références originales des mots tels que “loi” et “droits”, “légal” et “juste”, aussi bien que d’autres mots qui sont indispensables lorsqu’on aborde le droit et la justice : “liberté”, “égalité”, “paix”, “autorité”, “société”, etc... Les concepts du juste et du légal peuvent être clairement distingués ; (...) ils semblent appartenir à des perspectives catégoriquement différentes sur l’aspect social de l’existence humaine.La distinction entre eux apporte un éclairage intéressant, non seulement sur la conception du droit par le juriste, mais également sur la vieille controverse concernant le droit naturel. A partir de cette analyse émerge une conception de l’ordre social distinctement libérale ainsi qu’une conception du droit naturel non-normative, dépourvue de toute connotation métaphysique ou théologique en référence à un “droit supérieur”. Les éléments dévoilés par l’analyse apportent un schéma cohérent du droit qui peut servir de base à une logique de la loi non déontique fondée sur les droits.This paper presents an etymological approach to the confusing language of law and rights. It attempts to uncover the archetypical situations and relationships that appear to have been the original referents of words such as ‘law’ and ‘rights’, ‘legal’ and ‘just’, as well as other words that are indispensable in discourses about law and justice: ‘freedom’, ‘equality’, ‘peace’, ‘authority’, ‘society’ and others. The concepts of the lawful and the legal can be clearly distinguished; they appear to belong to categorically different perspectives on the social aspect of human existence. The distinction between them sheds an interesting light, not only on the lawyer’s conception of law, but also on the old controversy over natural law. From the analysis there emerges a distinctly liberal conception of social order as well as a naturalistic, nonnormative conception of natural law, with no metaphysical or theological connotations of a “higher law”. The elements uncovered by the analysis provide a coherent scheme of law that can serve as the basis for a nondeontic, rights-based logic of law. (shrink)

Study on Buddhist logic (pramāṇa) system and its development in Tibet.

Study on Pramnānabhūta, Buddhist logic of authoritative.

How can we develop a global economic architecture which is efficient, morally acceptable, geographically inclusive, and sustainable over time? If global capitalism -- arguably the most efficient wealth-creating system known to man -- is to be both economically viable and socially acceptable, each of its four constituent institutions must be both technically competent and buttressed by a strong moral ethos. Leading thinkers in international business and ethics identify the pressing moral issues which global capitalism must answer.

The general concept of law as an order of persons and the means that belong to them is formalized in an axiomatic system. At this stage, no distinction is made between natural and artificial persons. The aim is to explicate the common logical core of most material theories of law in the Western tradition, without going into their semantic and pragmatic aspects. Then the concept of natural law, as an order of natural persons, is given a similar treatment, so that (...) it becomes possible to investigate the status of natural persons in various theories of law that answer to the general concept of law analysed previously. Finally, the concept of human law is introduced to investigate the status in law of human persons. (shrink)

Is the modern large publicly traded business corporation compatible with a truly free market? The question itself may seem strange, even silly. Corporations are primary actors in what the media refer to as ‘the market economy’. Also, when the media refer to ‘the market’, they as often as not mean the stock exchange, which is the place where the shares of large corporations are traded. Moreover, during the age of socialist ascendancy, many defenders of the free market have felt themselves (...) moved to defend the corporation against socialist or ‘liberal’ attacks. Many genuine advocates of the free market even appear willing to make the stronger claim that a defence of the free market requires a defence of the corporation. In their view, defending the corporate form of business organisation is an essential part of the argument for the free market. Prima facie, there seems to be a strong case for saying that the large ‘publicly traded’ corporation is compatible with the requirements of the free market. Nevertheless, I believe classical liberals and libertarians have good reasons to question that view. First, what the media say is not always accurate even on the count of reporting facts, which supposedly is their core business. Conceptual analysis is not their forte. They do not have much consideration for the theoretical contexts from which terms such as ‘free market’ derive their significance or for the requirements of consistency in their use of such ‘theory laden’ terms. The stock exchange is a market of sorts, but it is not ‘the market’. In any case, the stock exchanges with which the media are familiar are not really free but rather heavily regulated markets. Second, socialist critiques of the corporation often were presented as critiques of free market capitalism and merited a vigorous response from the latter’s defenders.. (shrink)

‘The one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does’ (James 1:25). Freedom, in one sense of the word or another, is a central theme of the bible, the Old Testament as well as the New. During the Middle Ages, Christian theologians developed this theme into a doctrine of the natural right of freedom of the individual (...) or natural person and made it into a moral and intellectual bulwark against the encroachments of the modern state. The classical liberal or libertarian tradition in Western political thought, from John Locke to the American Founding Fathers to Friedrich Hayek and Murray Rothbard, owes an immense debt to the likes of Thomas Aquinas, Jean Gerson, Francisco de Vitoria, Juan de Mariana and Batholomé de las Casas. Not coincidentally Christianity and classical liberalism together went into rapid decline towards the end of the nineteenth century and especially in the globalisation of European wars in the twentieth century. At that time, mass democracy and national expediency became the pretexts of choice to subvert constitutional limitations on the use of political power. The decline was not halted —was perhaps even accelerated—when Christians and liberals alike began to adopt ‘social doctrines’ and the advocacy of social policies that only confirmed the impression that there is no salvation outside the state. However, I do not intend to describe the historical linkages between classical liberalism and Christianity. Instead I shall try to explicate their relevant common concept of personal freedom and trace its role in some of the central stories of the bible, those that purport to be direct reports of the actions and words of God or Jesus Christ. I am not concerned here with the stories about the Jews or with the reports of what prophets and apostles said about the meaning and relevance of the divine words and actions. Important as they are for understanding the Jewish and the Christian traditions, they already are historical expressions and applications of religious beliefs rather than expositions of the story to which those beliefs refer.. (shrink)

This paper attempts to clarify some of the logical and conceptual issues in the philosophical dispute about law that has pitted the legal positivists against the adherents of natural law. The first part looks at the basic concepts that are relevant to that discussion and at the methodological implications of studying law either as an order of natural persons (natural law) or as a system of rules or an order of rule-defined artificial persons (legal order). Thus, we find that the (...) material and formal objects of natural law studies and legal science are different, and only touch one another because of the contingent fact that most of the positions in the legal orders studied by positivists are occupied by natural persons. Consequently, from both the logical and the methodological points of view, natural law studies and legal studies are not rivals. The two can exist side by side and have done so for centuries. One question that emerges from analysis in the first part is why positivists have embraced the study of legal orders while heaping nothing but scorn on the study of natural law. Their attitude suggests hatred and contempt rather than a mere difference of intellectual interests. Could it be that the positivists’ attitude has little to do with logic and methodology and much with ideological issues involving fundamental values? In the second part, we look for an answer to this question in a comparison of the two major and radically opposed religious worldviews that have made their mark on Western intellectual history, the Judaeo-Christian tradition and the Gnostic tradition. (shrink)

II. Attempts to redefine freedom will change the consequences neither of respecting it nor of failing to respect it.

The philosophical writings of Duns Scotus, one of the most influential philosophers of the Later Middle Ages, are here presented in a volume that presents the original Latin with facing page English translation._ CONTENTS: _ Foreword to the Second Edition. Preface. Introduction. Select Bibliography. I. Concerning Metaphysics II. Man’s Natural Knowledge of God III. The Existence of God IV. The Unicity of God V. Concerning Human Knowledge VI. The Spirituality and Immortality of the Human Soul Notes. Index of Proper Names. (...) Index of Subjects. (shrink)