Outlines of a Pedagogical Interpretation of Nāgārjuna’s Two Truths Doctrine

Ferraro, Giuseppe

doi:10.1007/s10781-013-9185-4

Cited by 8 publications

(2 citation statements)

References 23 publications

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“…The concept "tattva" deserves a prominent place in discussions of nihilism, but it is barely noticed by the disputants. The one exception is Giuseppe Ferraro (2013Ferraro ( , 2014Ferraro ( , 2017), although he does not give tattva its central importance in Nāgārjuna's scheme of things. According to Ferraro (2014, 452), Nāgārjuna is a realist since he admits the existence of a reality (tattva, paramārtha) that exists independent of at least the ordinary workings of the mind and that cannot be described or verbalized.…”

Section: Tattva: the Forgotten Conceptmentioning

confidence: 99%

On What is Real in Nāgārjuna’s “Middle Way”

Jones¹

2020

Comp. Philos.

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It has become popular to portray the Buddhist Nāgārjuna as an ontological nihilist, i.e., that he denies the reality of entities and does not postulate any further reality. A reading of his works does show that he rejects the self-existent reality of entities, but it also shows that he accepts a "that-ness" (tattva) to phenomenal reality that survives the denial of any distinct, self-contained entities. Thus, he is not a nihilist concerning what is real in the final analysis of things. How Nāgārjuna's positions impact contemporary discussions of ontological nihilism and deflationism in Western philosophy is also discussed.

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Section: Tattva: the Forgotten Conceptmentioning

confidence: 99%

On What is Real in Nāgārjuna’s “Middle Way”

Jones¹

2020

Comp. Philos.

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“…For the two-truth doctrine in Mādhyamika philosophy, read Eckel (1992). For the current discourse in interpreting Nāgārjuna, read Ferraro (2013aFerraro ( , 2013b, and Siderits and Garfield (2013). For the Prāsa ṅgika reading of Nāgārjuna, read Garfield (2006).…”

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confidence: 99%

Time and Change in Advaita—Gauḍapāda in Dialogue with Vasiṣṭha and Nāgārjuna

Timalsina

2024

Religions

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In the classical philosophical landscape of India, the Advaita of Śaṅkara occupies central stage. Besides the Upaniṣadic literature, the Gauḍapāda-kārikā (GK) of Gauḍapāda is the primary text in this school. Relying primarily on the GK, this essay explores the ways the issue of change can be addressed within the Advaita paradigm. For Advaitins, there exists only the singular reality of Brahman, of the character of non-differentiated consciousness. In this paradigm, the attributes of both being and blissfulness never change. Furthermore, the central teaching of Gauḍapāda is the doctrine of ‘non-origination’ (ajāti), that nothing is ever originated. For Advaita, change or deviation is possible only under the spell of illusion, as the absolute is changeless. By comparing the position of Gauḍapāda with other classical, non-dual philosophies, this paper explores arguments for and against change in the classical philosophical school of Advaita.

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Grasping Snakes and Touching Elephants: A Rejoinder to Garfield and Siderits

Ferraro

2014

J Indian Philos

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Outlines of a Pedagogical Interpretation of Nāgārjuna’s Two Truths Doctrine

Cited by 8 publications

References 23 publications

On What is Real in Nāgārjuna’s “Middle Way”

On What is Real in Nāgārjuna’s “Middle Way”

Time and Change in Advaita—Gauḍapāda in Dialogue with Vasiṣṭha and Nāgārjuna

Grasping Snakes and Touching Elephants: A Rejoinder to Garfield and Siderits

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