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Nagarjuna's Madhyamaka

A Philosophical Introduction

«Of course the book should be read by anyone seriously interested in Indian and Buddhist philosophy. But those who do metaphysics would do well to consider the challenges that Nagarjuna's arguments represent. They may find that they have reason to thank Westerhoff for making these arguments accessible to non-specialists.»

Mark Siderits, Mind

The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the 'second Buddha.' His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or 'emptiness.' For Nagarjuna, all phenomena are Les mer

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The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the 'second Buddha.' His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or 'emptiness.' For Nagarjuna, all phenomena are
without any svabhaba, literally 'own-nature' or 'self-nature', and thus without any underlying essence. In this book, Jan Westerhoff offers a systematic account of Nagarjuna's philosophical position. He reads Nagarjuna in his own philosophical context, but he does not hesitate to show that the issues of
Indian and Tibetan Buddhist philosophy have at least family resemblances to issues in European philosophy.

Detaljer

Forlag
Oxford University Press Inc
Innbinding
Paperback
Språk
Engelsk
ISBN
9780195384963
Utgivelsesår
2009
Format
23 x 16 cm

Om forfatteren

Jan Westerhoff is Lecturer in Philosophy at the University of Durham, United Kingdom.

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«Of course the book should be read by anyone seriously interested in Indian and Buddhist philosophy. But those who do metaphysics would do well to consider the challenges that Nagarjuna's arguments represent. They may find that they have reason to thank Westerhoff for making these arguments accessible to non-specialists.»

Mark Siderits, Mind

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