MADHYAMIKA The hallmark of Miidhyamika philosophy is 'Emptiness', sunyata. This is not a view of reality. In fact it is emphatically denied that sunyata is a view of reality. If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)! Nftgfujuna in Mk, 24.18, has referred to at least four ways by which the same truth is conveyed: Whatever is dependent origination, we call it emptiness. That is (also) dependent conceptualization; that is, to be sure, the Middle Way. The two terms, pratitya samutpiida and upiidiiya prajnapti, which I have translated here- as 'dependent origination' and 'dependent conceptualization' need to be explained. The interdependence of everything (and under 'everything' we may include, following the Mftdhyamika, all items, ontological concepts, entities, theories, views, theses and even relative truths), i.e., the essential lack of independence of the origin (cf. utpiida) of everything proves or shows that everything is essentially devoid of its assumed essence or its independent 'own nature' or its 'self-existence' (cf. svabhiiva). Besides, our cognition of anything lacks independence in the same way. Our conception (cf. prajnapti) of something a essentially depends upon something b, and so on for everything ad infinitum.

ABOUT THE BOOK:There has been a growing interest in Buddhist thought among Western scholars, especially in the philosophical teachings of the Madhyamika. In this book Prof. Cheng deals with its principle doctrines, its philosophy and its influence on

Joseph Walser provides the first examination of Nagarjuna's life and writings in the context of the religious and monastic debates of the second century CE. Walser explores how Nagarjuna secured the canonical authority of Mahayana teachings and considers his use of rhetoric to ensure the transmission of his writings by Buddhist monks. Drawing on close textual analysis of Nagarjuna's writings and other Buddhist and non-Buddhist sources, Walser offers an original contribution to the understanding of Nagarjuna and the early history of Buddhism.

Spirituality without God is the first global survey of “godless” spirituality. Long before “spiritual but not religious” became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality.” Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

A Companion to Buddhist Philosophy is the most comprehensive single volume on the subject available; it offers the very latest scholarship to create a wide-ranging survey of the most important ideas, problems, and debates in the history of Buddhist philosophy. Encompasses the broadest treatment of Buddhist philosophy available, covering social and political thought, meditation, ecology and contemporary issues and applications Each section contains overviews and cutting-edge scholarship that expands readers understanding of the breadth and diversity of Buddhist thought Broad coverage of topics allows flexibility to instructors in creating a syllabus Essays provide valuable alternative philosophical perspectives on topics to those available in Western traditions

The 2nd Century CE Indian philosopher Nagarjuna founded the Madhyamika (Middle Way) school of Mahayana Buddhism, which strongly influenced Chinese, Korean and Japanese Buddhism, as well as Tibetan Buddhism. His writings include a series of arguments purporting to show the illogic of logic, the absurdity of reason. He considers this the way to verbalize and justify the Buddhist doctrine of “emptiness” (Shunyata). The present essay demonstrates the many sophistries involved in Nagarjuna’s arguments.

“Covers the basic philosophy and arguments of Mādhyamika, as well as discussing its possible influence on other forms of Buddhist thought, including Zen.”—Journal of Chinese Philosophy The chief purpose of Empty Logic is to expound the Mādhyamika philosophy of emptiness as presented in Chinese sources and to clarify misconceptions about this important Buddhist ideology. It is an attempt to present the earlier Chinese San-lun exposition of Nāgārjuna’s thought. To followers of Mādhyamika, the doctrine of emptiness is not a metaphysical theory; rather it is essentially a way of salvation. Few people know that one of the most significant outcomes of Nāgārjuna’s teaching was the creation of Zen (Ch’an) Buddhism in China. In this work, Hsueh-li Cheng provides a general background of Buddhism to give a historical perspective of Mādhyamika thought and development. After exploring the various meanings and use of emptiness in the process of salvation and illustrating the relationship between Mādhyamika and Zen, Cheng investigates how Mādhyamikas addresses the concepts of reality, God, and knowledge. There follows a brief comparison between Nāgārjuna’s, Kant’s, and Wittgenstein’s philosophies to suggest the unique nature of Nāgārjuna’s teaching and explain why his beliefs cannot be classified alongside the other two thinkers. Teaching emptiness as the middle way, the revolutionary Mādhyamika branch of Buddhism offers a singular and fascinating path to achieving liberation from the evil and suffering of the world.

The purpose of this book is to advance responsible rehabilitation of the speculative philosophy of history. It challenges the idea popularized by thinkers such as and Claude Lévi-Strauss and Jean-François Lyotard that historical meta-mythology and meta-narrative are philosophically obsolete. As long as humanity, viewed anthropologically, lives by over-arching narrative, the quest for a version that survives rational criticism remains vital. Here human rights serve as the key to unlock such a version. Despite the fact that the Hegelian philosophy of history has often been derided, something very similar currently functions as the official ideology of the world community: the idea of history as the story of freedom. This book does not retell the world-historical story of freedom. Rather, it uncovers it, beginning with the current age of human rights and working backward through the great role-model civilizations of history. Its conclusion is that a forward retelling of the story of freedom as the story of human rights can be justified by dewesternizing the story. The book contains critical responses from specialized scholars and re-presentative of selected world cultures. The volume includes illustrations, and a guest Afterword by Donald Phillip Verene. It is a companion-volume to the author's Hegel's Logic: Between History and Dialectic (North-western University Press, 1996).

Featuring contributions from the world's most highly esteemed Asian philosophy scholars, this important new encyclopedia covers the complex and increasingly influential field of Chinese thought, from earliest recorded times to the present day. Including coverage on the subject previously unavailable to English speakers, the Encyclopedia sheds light on the extensive range of concepts, movements, philosophical works, and thinkers that populate the field. It includes a thorough survey of the history of Chinese philosophy; entries on all major thinkers from Confucius to Mou Zongsan; essential topics such as aesthetics, moral philosophy, philosophy of government, and philosophy of literature; surveys of Confucianism in all historical periods (Zhou, Han, Tang, and onward) and in key regions outside China; schools of thought such as Mohism, Legalism, and Chinese Buddhism; trends in contemporary Chinese philosophy, and more.