Study on Budhist Pramāṇa-vāda (doctrine of proof: an epistemological study of the nature of knowledge) and Hetu-vidya (science of causes: a system of logic).

Study on Pratītyasamutpāda, theory of relativity and causality in Buddhism with reference to canonical literature.

Study on Buddhist philosophy and logic of affirming and non-affirming negative.

Collection of speeches extracted from different sources on human morality.

In lieu of an abstract, here is a brief excerpt of the content:Divine Grace and the Play of OppositesTrent PomplunIn Prisoners of Shangri-la: Tibetan Buddhism and the West, Donald Lopez treats his readers to a provocative but entertaining history of Western fantasies about Tibet. Lopez discovers at the root of these fantasies a "play of opposites" between "the pristine and the polluted, the authentic and the derivative, the holy and the demonic, the good and the bad."1 Not surprisingly, Catholic missionaries (...) to Tibet play an important role in Lopez's history, and he depicts them as prisoners to the play of opposites par excellence. Truth be told, it is difficult to deny his charges; in a passage quoted by Lopez, the seventeenth-century Jesuit polymath Athanasius Kircher describes Tibetans' veneration of the Dalai Lama in these words:Strangers at their approach fall prostrate with their heads to the ground, and kiss him with incredible Veneration, which is no other than that which is performed upon the Pope of Rome; so that hence the fraud and deceit of the Devil may easily and plainly appear, who by his innate malignity and hatred, in way of abuse hath transferred, as he hath done all the other Mysteries of the Christian Religion, the Veneration which is due unto the Pope of Rome, the only Vicar of Christ on Earth, unto the superstitious Worship of barbarous people.Whence as the Christians call the Roman High-Priest Father of Fathers, so these Barbarians term their false Deity the Great Lama, that is, the Great High-Priest, the Lama of Lamas, that is, the High-Priest of High-Priests, because that from him, as from a certain Fountain, floweth the whole form and mode of their religion, or rather mad and brain-sick idolatry, whence also they call him the Eternal Father.2Lopez explains this passage in light of what he calls the "doctrine" of demonic plagiarism, a relatively common belief among Christian theologians that resemblances between Christianity and other religions could be explained as parodies of the true faith authored by the Devil. Athanasius Kircher undoubtedly believed in such parodies; in point of fact, he had much stronger views about them than many of his contemporaries. But Lopez continues,Why must this appearance be demonic? The answer derives in part from the Christian Church's claim to historical and ontological particularity. It is the [End Page 159] task of the missionary to transmit the word of particularity to those realms where it has not spread, to diffuse it from its unique point of origin. To carry its accoutrements from Rome in a time and to a place they could not possibly have been taken before, and to find them already there, suggests the workings of a power beyond history, which could only be seen as demonic.3I would like to take issue with this unfortunately misleading presentation of Christian theology. No orthodox Catholic theologian believed that such appearances were necessarily demonic, nor did any think that demonic influences ruled out other, more positive, ones. A cursory reading of the writings of Ippolito Desideri, the Jesuit adventurer and missionary who lived in Tibet from 1716 to 1721, should demonstrate that Roman Catholic theologians developed several complex theories about the resemblances between Christians and non-Christians in the seventeenth and early eighteenth centuries. If we situate the Jesuit missionary squarely in the theological currents of the seventeenth century, especially in debates about the salvation of non-Christians, I think we can come to see that the views of Roman Catholic missionaries about Tibetans, and non-Christians in general, were considerably more complex than Lopez imagines.Ippolito Desideri on the Salvation of Tibetan BuddhistsIppolito Desideri arrived in Lhasa on March 18, 1716. As a result of his acquaintance with Khang chen nas and Don grub tshe ring, Desideri quickly gained access to the court of the Qōśot Mongol chieftain Lha bzang Khan.4 Much to the missionary's delight, the Khan granted his request to preach the Gospel in Tibet with great enthusiasm and—if we are to believe Desideri's account—no small amount of paternal sentimentality. In order to facilitate his preaching, Desideri composed a small book explaining the errors... (shrink)

Collection of author's fragmented works; includes philosophical aspects of Vaibhāṣika, Sautrāntika doctrines, Mādhyamika and followng Tibetan schools.

Study on general philosophical concept of Tibetan Buddhism comparing with other faiths.

Analytical study on the fundamentals of philosophy.

Critical analysis on essential points of the seven texts of Buddhist logic (Sapta Pramāṇaśāstra).

On the general philosophical concept of Tibetan Buddhism.

Study on general observation on Tibetan Buddhist philosophical concept comparing with western philosophy.

Interfirm collaboration and trust are topics currently exciting research interest. The literature treats trust as a unitary concept, providing little understanding of those processes that create trust, or are employed by parties relying on trust. I suggest that two distinct forms of trust can be observed in economic exchanges: fragile trust and resilient trust. I define these kinds of trust, speculate on processes by which economic actors learn about them, and explore contexts in which they are likely to be relied (...) upon by economic actors. I conclude with a discussion of implications for practice and scholarship. (shrink)

This paper explores how the virtuous aesthetic cosmopolitan—one actively engaged in cultivating an authoritative appreciation for culturally unfamiliar works or traditions of art, in a manner informed by moral cosmopolitan principles—engages with the ‘exotic’ artwork in a manner that is both morally responsible and aesthetically discerning. After providing an overview of philosophical cosmopolitanism and the aesthetic cosmopolitan’s project, I consider in depth a particular example: the music of Mauritanian singer Noura Mint Seymali as encountered by an unaccustomed listener. I explore (...) potential problematic responses to the work, including both chauvinistic and exoticizing responses. I then consider possible strategies for alternative responses, informed by the aesthetic and hermeneutic theories of Hume, Gadamer, and Charles Taylor. Having revealed deficiencies with these alternatives, I go on to argue that the cosmopolitan’s best strategy is a mode of appreciation that is ‘conversational’ in nature, an open-ended approach modeled on an exchange between the appreciator and an other-cultural interlocutor. In proposing such a model, I draw on the work of Kwame Appiah and Maria Lugones, as well as Anthony Laden’s recent work on conversational norms. (shrink)

This paper was a comment on address at a conference whose proceedings were published by The Personalist (now the Pacific Philosophical Quarterly.) It was pure ephemera and only someone interested in the paper on which it was a comment would find this of interest. I have no copy of it remaining and have, at this distance, no memory of what I might have said.

Community acts of material signification are an important form of sculpture that occur through an exchange of human and non-human agents. First these acts of sculpture are discussed in relation to extended mind, the morphogenic model of making, material engagement theory and entanglement to frame how humans shape the world as collaborators with non-humans by extending mind through material. I then discuss various acts of community material accumulation that I consider sculpture, skateboarding and clay forming as evidence of extended mind, (...) comparison of the morphogenic to the hylomorphic model of making, occurrences of materials affecting other materials absent of human intervention and my recent participatory installation Stone Fruit. These topics are used to present a lens for understanding the production of sculpture as a collaboration with opposed to dictation on systems of materials, places and people. This lens, in turn, presents community sites of material accumulation to be an important form of sculpture production. (shrink)

This article turns its attention to the accounts that Foucault and Derrida made following their encounters with archives, and it relates these accounts to the files of the former East German secret police. Derrida and Foucault located differing qualities of authority in the archives that they consulted, yet they are shown here to converge around a problem of non-integrity in the structuration of the archive as supposed guarantor of epistemological sovereignty. A terminology of sovereign integrity dominates the Stasi's files, so (...) that they sit in stark contrast with the literary and cinematic texts that grapple with the Stasi's legacy — texts that are beset with images of inconsistency and perforation. When read in dialogue with the poststructuralist accounts of the archive, these spy files and the cultural works that emerged after their opening enable new reflection on the ethics of visiting archives, as an act of doing justice that nonetheless risks collapsing the fragments of complex pasts into the narrative wholes of the political present. (shrink)

ABSTRACT Sexting has become a prominent part of adolescent culture. Under current laws, adolescents caught sexting are being arrested, facing child pornography charges, and having to register as sex offenders. State laws on child pornography and child abuse differ throughout the United States and conflict with federal laws, making the ethical obligations for psychologists unclear. The purpose of this article is to promote awareness about legal obligations regarding adolescent sexting, address the ethical dilemma that psychologists face when adolescent sexting is (...) disclosed during psychological treatment, and to provide implications and recommendations for psychologists. (shrink)

"Der vorliegende Band vereinigt die Beitrèage des Symposiums zur Logik der Stoiker und ihrer Vorlèaufer, das vom 1.-7.9.1991 in Bamberg stattfand"--P. [7].

v. 1. General moral theology -- v. 2. The truth will set you free -- v. 3. Light to the world.

This paper examines alvin goldman's contention that a belief is justified only if the process that produces it is reliable. It is argued that none of several possible interpretations of the reliability theory provides an account of justified belief which satisfies the constraints goldman places on his theory.

Corpus of treatises of Gelukpa doctrines, philosophies, rituals etc.

Over the past few years, a significant global debate has developed over the classification of workers in the sharing economy either as independent contractors or as employees. While Uber and Lyft have dominated the spotlight lately, the worker classification debates extend beyond ridesharing companies and affect workers across a variety of sectors. Classification of a worker as an employee, rather than an independent contractor, can carry a range of implications for worker treatment and protections under labor law, anti-discrimination law, tort (...) law, and tax law, depending on the legal jurisdiction. The debates, at least in the United States, have been incomplete due to the failure of policy makers and advocates to consider the scope and interconnectedness of the worker classification issues across the full sweep of legal arenas. There is time, however, to remedy the incompleteness of these policy conversations before worker classification decisions ossify and path dependence takes hold. Two interacting forces create the most serious risk for inadequate policy formulation: (1) silos among legal experts, and (2) first-mover effects. Both of these factors, silo and first mover, emerge in sharing economy debates in the United States. Tax experts and other legal specialists operate in distinct silos leading to a misunderstanding by non-tax analysts of the tax ramifications of worker classification, and to an under appreciation on the part of tax experts of the potential influence of “modest” tax rule changes on worker classification generally. The risks of such misunderstandings can be amplified by first-mover efforts, such as: (1) platforms’ contractual designation of workers as independent contractors to bolster a claim of nonemployer/nonemployee status; (2) platforms’ support for proposed tax legislation that would “clarify” the status of sharing workers as independent contractors for tax purposes if they satisfy a multiple-prong (relatively easy) safe harbor test; and (3) sharing economy worker litigation to secure employee status. This Article identifies the incompleteness in the worker classification debates and argues for the active formulation of policy through a process that looks beyond individual fields. A more complete conversation requires analytical engagement across multiple fields and recognition of the de facto power of reform in one arena to influence others. Moreover, it is by no means clear that just because tax might arrive at the legislative drawing table first (due to first mover effects), that it should drive or shape the broader worker classification debate. (shrink)

In especially the Sneed-Stegmüller structuralist theory a so-called problem of theoretical terms emerges. But this problem bases on a questionable presupposition . And the structuralist solution of this problem, the so-called Ramsey-Sneed-solution, is also problematic , , ). Beyond this the structuralist assertion is problematic, that the problem of theoretical terms and his Ramsey-Sneed-solution is empirically relevant . On the basis of the discussed systematic and empirical defects of the problem of theoretical terms and its solution, the so-called non-statement view₂, (...) i. e. this solution, will be refused. (shrink)