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Difference between revisions of "Nāgārjuna: Buddhist Philosopher of the Middle Way"

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James Apple, Ph.D.         
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James Apple, [[Ph.D.]]        
  
 
E-mail: japple@rel.as.ua.edu Office:  
 
E-mail: japple@rel.as.ua.edu Office:  
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This semester we will focus on the philosophy of Nāgārjuna, a crucially important (or unimportant?) Buddhist philosopher from the first or second century (CE) in South Asia. Nāgārjuna’s thought revolves around a critique of “essence” (svabhāva), and his critique results in the claim that all entities are “empty” (śūnya), in that they lack any such essence. For Nāgārjuna, this lack of essence, which he calls “emptiness” (śūnyatā), plays a central role in  
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This semester we will focus on the [[philosophy]] of [[Nāgārjuna]], a crucially important (or unimportant?) [[Buddhist philosopher]] from the first or second century (CE) in {{Wiki|South Asia}}. [[Nāgārjuna’s]] [[thought]] revolves around a critique of “[[essence]]” ([[svabhāva]]), and his critique results in the claim that all entities are “[[empty]]” ([[śūnya]]), in that they lack any such [[essence]]. For [[Nāgārjuna]], this lack of [[essence]], which he calls “[[emptiness]]” ([[śūnyatā]]), plays a central role in  
  
Buddhist soteriology, for it cures the “grasping at essences” (ātmagrāha) or essentialism that lies at the root of all suffering. We will focus our attention on Nāgārjuna’s most famous (or infamous) work, Wisdom (prajñā) or the Root Verses on the Middle Way (Mūlamadhyamakakārikā). We will attempt to  
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[[Buddhist]] {{Wiki|soteriology}}, for it cures the “[[grasping]] at [[essences]]” (ātmagrāha) or [[Wikipedia:Essentialism|essentialism]] that lies at the [[root of all suffering]]. We will focus our [[attention]] on [[Nāgārjuna’s]] most famous (or infamous) work, [[Wisdom]] ([[prajñā]]) or the [[Root Verses on the Middle Way]] ([[Mūlamadhyamakakārikā]]). We will attempt to  
  
begin by reading the text largely on Nāgārjuna’s own ground, and we will move on to three related tasks. First, we will examine and respond to some indigenous commentarial and contemporary interpretations of Nāgārjuna. Second, we will assess what might be most problematic or promising in Nāgārjuna’s thought. And finally, we will seek to critique, appropriate, or modify Nāgārjuna’s thought with our own interpretations.  
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begin by reading the text largely on [[Nāgārjuna’s]] [[own]] ground, and we will move on to three related tasks. First, we will examine and respond to some indigenous {{Wiki|commentarial}} and contemporary interpretations of [[Nāgārjuna]]. Second, we will assess what might be most problematic or [[promising]] in [[Nāgārjuna’s]] [[thought]]. And finally, we will seek to critique, appropriate, or modify [[Nāgārjuna’s]] [[thought]] with our [[own]] interpretations.  
 
   
 
   
Requirements 1. Think, preferably about the readings. 2. Inquire, preferably into the topics at hand. To aid yourself in this task, you should come to class prepared to discuss the readings of the day. “Preparation” here means not simply completing the readings, but also formulating questions, observations and criticism. 3. Express your thoughts and inquiries in writing. Here, you will be aided by the following: 3.1. One research paper due on  
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Requirements 1. Think, preferably about the readings. 2. Inquire, preferably into the topics at hand. To aid yourself in this task, you should come to class prepared to discuss the readings of the day. “Preparation” here means not simply completing the readings, but also formulating questions, observations and [[criticism]]. 3. Express your [[thoughts]] and inquiries in [[writing]]. Here, you will be aided by the following: 3.1. One research paper due on  
  
December 5, 2003 on a topic chosen in consultation with the instructor. The paper must be at least 2,800 words in length. 3.2.  A cumulative bibliography of references related to Nāgārjuna and Madhymaka thought in collaboration with the instructor . Required Texts  
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December 5, 2003 on a topic chosen in consultation with the instructor. The paper must be at least 2,800 words in length. 3.2.  A cumulative [[bibliography]] of references related to [[Nāgārjuna]] and Madhymaka [[thought]] in collaboration with the instructor . Required Texts  
 
   
 
   
Garfield, Jay L. (1995) The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā. Oxford: Oxford University Press. [University Book Store]  
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Garfield, Jay L. (1995) The [[Fundamental Wisdom of the Middle Way]]: [[Nāgārjuna’s]] [[Mūlamadhyamakakārikā]]. [[Oxford]]: [[Oxford University Press]]. [{{Wiki|University}} [[Book]] Store]  
 
   
 
   
Garfield, Jay L. (2002) Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation  
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Garfield, Jay L. (2002) [[Empty]] Words: [[Buddhist Philosophy]] and Cross-Cultural Interpretation  
 
   
 
   
Burton, David F. (1999) Emptiness appraised: A Critical Study of Nāgārjuna's Philosophy. Richmond, Great Britain: Curzon Press. Curzon Critical Studies in Buddhism.  
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Burton, David F. (1999) [[Emptiness]] appraised: A Critical Study of [[Nāgārjuna's]] [[Philosophy]]. Richmond, [[Great Britain]]: [[Curzon Press]]. Curzon Critical Studies in [[Buddhism]].  
  
 
[Distributed in class]  
 
[Distributed in class]  
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Introduction  
 
Introduction  
  
Nāgārjuna’s Context  
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[[Nāgārjuna’s]] Context  
  
Readings: Williams (1998) “Buddhist Concept of Emptiness” Cox (1998) “Ābhidharmika Schools of Buddhism.”  
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Readings: [[Williams]] (1998) “[[Buddhist]] {{Wiki|Concept}} of [[Emptiness]]” Cox (1998) “[[Ābhidharmika]] [[Schools of Buddhism]].”  
 
   
 
   
The Fundamental Verses on the Middle Way  
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[[The Fundamental Verses on the Middle Way]]
  
  
Wisdom: Chapter 1  
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[[Wisdom]]: [[Chapter]] 1  
  
Readings: Garfield (verses and commentary) Dunne (handout) Garfield (2002) “Dependent Arising and the Emptiness of Emptiness: Why did Nāgārjuna Start with Causation?, Empty Words: 24-45.   
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Readings: Garfield (verses and commentary) [[Dunne]] (handout) Garfield (2002) “[[Dependent Arising]] and the [[Emptiness of Emptiness]]: Why did [[Nāgārjuna]] Start with [[Causation]]?, [[Empty]] Words: 24-45.   
  
Wisdom: Chapter 2  
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[[Wisdom]]: [[Chapter]] 2  
  
Readings: Garfield (verses and commentary) Dunne (handout)  
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Readings: Garfield (verses and commentary) [[Dunne]] (handout)  
Wisdom: Chapters 3-8  
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[[Wisdom]]: Chapters 3-8  
  
Readings: Garfield (verses and commentary) Dunne (handout)  
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Readings: Garfield (verses and commentary) [[Dunne]] (handout)  
 
What is the Method?  
 
What is the Method?  
  
Wisdom: Chapters 9-15  
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[[Wisdom]]: Chapters 9-15  
Readings: Garfield (verses and commentary) Dunne (handout)  
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Readings: Garfield (verses and commentary) [[Dunne]] (handout)  
Wisdom: Chapters 16-23  
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[[Wisdom]]: Chapters 16-23  
  
 
Readings:  
 
Readings:  
 
    
 
    
Page 3 Garfield (verses and commentary) Dunne (handout)  
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Page 3 Garfield (verses and commentary) [[Dunne]] (handout)  
  
Wisdom: Chapters 24-27  
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[[Wisdom]]: Chapters 24-27  
  
Readings: Garfield (verses and commentary) Dunne (handout)  
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Readings: Garfield (verses and commentary) [[Dunne]] (handout)  
  
 
Garfield  
 
Garfield  
  
Readings: Garfield (1995): 87-99. Siderits (1997) Review of The Fundamental Wisdom of the Middle Way  
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Readings: Garfield (1995): 87-99. [[Siderits]] (1997) Review of The [[Fundamental Wisdom of the Middle Way]]
 
   
 
   
Traditonal Commentators  
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[[Traditonal]] Commentators  
  
Soteriology and Buddhapālita  
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{{Wiki|Soteriology}} and [[Buddhapālita]]
  
Ames (1986) Buddhapālita’s Exposition of  Madhyamaka Ames, (1988) The Soteriological Purpose of Nāgārjuna’s Philosophy: A Study of Chapter Twenty-three of the MMK. Lindtner, Christian  Buddhap‡lita on Emptiness  
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Ames (1986) [[Buddhapālita’s]] [[Exposition]] of  [[Madhyamaka]] Ames, (1988) The [[Soteriological]] Purpose of [[Nāgārjuna’s]] [[Philosophy]]: A Study of [[Chapter]] Twenty-three of the MMK. [[Lindtner]], [[Christian]] Buddhap‡lita on [[Emptiness]]
  
Buddhapālita   
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[[Buddhapālita]]  
  
Bhāvaviveka  
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[[Bhāvaviveka]]
  
Ames. (1995) “Bhāvaviveka’s Prajñāpradīpa [A Translation of Chapter Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed   
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Ames. (1995) “[[Bhāvaviveka’s]] [[Prajñāpradīpa]] [A Translation of [[Chapter]] Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed   
 
What are the Problems?  
 
What are the Problems?  
  
Bhāvaviveka / Candrakīrti  
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[[Bhāvaviveka]] / [[Candrakīrti]]
  
Candrakīrti  
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[[Candrakīrti]]
  
Ames, William L. (1982) “The Notion of svabhāva in the Thought of Candrakīrti.” JIP 10:161ff.  
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Ames, William L. (1982) “The Notion of [[svabhāva]] in the [[Thought]] of [[Candrakīrti]].” JIP 10:161ff.  
 
   
 
   
 
-4-  
 
-4-  
  
Candrakīrti  
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[[Candrakīrti]]
  
Huntington, C.W (1983) The System of the Two Truths in the Prasannapadā and the Madhyamakāvatāra: A Study in Mādhyamika Soteriology  Huntington, C.W., Jr. with Geshé Namgyal Wangchen. (1989) [selections] The Emptiness of Emptines: An Introduction to Early Indian Mādhyamika.  
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[[Huntington]], C.W (1983) The System of the [[Two Truths]] in the [[Prasannapadā]] and the [[Madhyamakāvatāra]]: A Study in [[Mādhyamika]] {{Wiki|Soteriology}} [[Huntington]], C.W., Jr. with [[Geshé]] [[Namgyal Wangchen]]. (1989) [selections] The [[Emptiness]] of Emptines: An Introduction to Early [[Indian Mādhyamika]].  
 
   
 
   
Candrakīrti  
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[[Candrakīrti]]
  
Williams (1991b) “On the Interpretation of Madhyamaka Thought.   
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[[Williams]] (1991b) “On the Interpretation of [[Madhyamaka]] [[Thought]].   
 
   
 
   
 
Contemporary Interpretations  
 
Contemporary Interpretations  
  
Logic  
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[[Logic]]
  
Readings: Robinson (1957) “Some Logical Aspects of Nāgārjuna’s System.” Tillemans (1999a) “Is Buddhist Logic Non-classical or Deviant?”  
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Readings: [[Robinson]] (1957) “Some [[Logical]] Aspects of [[Nāgārjuna’s]] System.” [[Tillemans]] (1999a) “Is [[Buddhist Logic]] Non-classical or Deviant?”  
  
Logic and Negation  
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[[Logic]] and {{Wiki|Negation}}
  
Readings: Galloway (1989) “Some Logical Issues in Madhyamaka Thought.” Garfield (2002) “Nāgārjuna and the Limits of Thought.”Empty Words: 86-108. .  
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Readings: Galloway (1989) “Some [[Logical]] Issues in [[Madhyamaka]] [[Thought]].” Garfield (2002) “[[Nāgārjuna]] and the Limits of Thought.”Empty Words: 86-108. .  
 
   
 
   
Robinson and Eliminating Views  
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[[Robinson]] and Eliminating [[Views]]
  
Readings: Robinson (1972) “Did Nāgārjuna Really Refute All Philosophical Views?” Garfield (2002) “Emptiness and Positionlessness: Do the Mādhyamikas Relinquish All Views?, Empty Words: 46-68.  
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Readings: [[Robinson]] (1972) “Did [[Nāgārjuna]] Really Refute All [[Philosophical]] [[Views]]?” Garfield (2002) “[[Emptiness]] and Positionlessness: Do the [[Mādhyamikas]] Relinquish All [[Views]]?, [[Empty]] Words: 46-68.  
 
   
 
   
 
Stafford and Loy  
 
Stafford and Loy  
  
Readings: Betty (1983) “Nāgārjuna’s Masterpiece -- Logical, Mystical, Both or Neither?” Loy (1984) “How to Criticize Nāgārjuna: A Response to L. Stafford Betty.” Betty (1984) “Is Nāgārjuna a Philosopher: A response to Professor Loy.” October 23 Hayes Readings: Hayes (1994) “Nāgārjuna’s Appeal”: 299-325
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Readings: Betty (1983) “[[Nāgārjuna’s]] Masterpiece -- [[Logical]], [[Mystical]], Both or Neither?” Loy (1984) “How to Criticize [[Nāgārjuna]]: A Response to L. Stafford Betty.” Betty (1984) “Is [[Nāgārjuna]] a [[Philosopher]]: A response to [[Professor]] Loy.” October 23 [[Hayes]] Readings: [[Hayes]] (1994) “[[Nāgārjuna’s]] Appeal”: 299-325
 
   
 
   
Hayes, Garfield, and Burton I  
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[[Hayes]], Garfield, and Burton I  
  
 
Readings:  
 
Readings:  
  
 
    
 
    
Page 5 Hayes (1994) “Nāgārjuna’s Appeal”: 325-372. Burton (1999) Emptiness Appraised: ix-41 Garfield (2002) “Epochê and Śūnyatā: Scepticism East and West,” Empty Words: 3-23  
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Page 5 [[Hayes]] (1994) “[[Nāgārjuna’s]] Appeal”: 325-372. Burton (1999) [[Emptiness]] Appraised: ix-41 Garfield (2002) “Epochê and [[Śūnyatā]]: {{Wiki|Scepticism}} [[East]] and [[West]],” [[Empty]] Words: 3-23  
  
 
Burton II  
 
Burton II  
  
Readings: Burton (1999) Emptiness Appraised: 45-83  
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Readings: Burton (1999) [[Emptiness]] Appraised: 45-83  
  
 
Burton III  
 
Burton III  
  
Readings: Burton (1999) Emptiness Appraised: 83-219 Griffiths (2000) Review of Emptiness Appraised: A Critical Study of Nāgārjuna’s Philosophy. JBE 7: 22–  
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Readings: Burton (1999) [[Emptiness]] Appraised: 83-219 Griffiths (2000) Review of [[Emptiness]] Appraised: A Critical Study of [[Nāgārjuna’s]] [[Philosophy]]. JBE 7: 22–  
  
 
Summary  
 
Summary  
  
Assignment: Review all readings and come prepared for discussion Present a brief overview of your paper to the class.  
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Assignment: Review all readings and come prepared for [[discussion]] Present a brief overview of your paper to the class.  
 
*******Final paper due December 5, 2003 by 5 p.m.*******   
 
*******Final paper due December 5, 2003 by 5 p.m.*******   
 
   
 
   
Bibliography  
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[[Bibliography]]
 
   
 
   
Ames, William L. (1982) “The Notion of svabhāva in the Thought of Candrak„rti.” JIP 10:161ff. Ames, William L. (1986) “Buddhapālita’s Exposition of  Madhyamaka.” Journal of Indian Philosophy 14: 313-348. Ames, William L. (1988) “The Soteriological Purpose of Nāgārjuna’s Philosophy: A Study of Chapter Twenty-three of the MMK.” Ames, William L. (1995) “Bhāvaviveka’s Prajñāpradīpa [A Translation of Chapter Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed’].” JIP 23: 295-365. Betty, L. Stafford. (1983) “Nāgārjuna’s Masterpiece -- Logical, Mystical, Both or Neither?”PEW 33: 123ff. Betty, L. Stafford. (1984) “Is Nāgārjuna a Philosopher: A response to Professor Loy.” PEW 34:447ff. Burton, David F. (1999) Emptiness appraised: A Critical Study of Nāgārjuna's Philosophy. Richmond, Great Britain: Curzon Press. Curzon critical studies in Buddhism. Cox, Collett. (1992) “Attainment through Abandonment: The Sarvāstivadin Path of Removing Defilements.” Paths to Liberation, University of Hawaii Press (1992: 63-106). Cox, Collett. (1998) “Ābhidharmika Schools of Buddhism.” In Craig (1998), Vol. 2: 53-59.   
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Ames, William L. (1982) “The Notion of [[svabhāva]] in the [[Thought]] of Candrak„rti.” JIP 10:161ff. Ames, William L. (1986) “[[Buddhapālita’s]] [[Exposition]] of  [[Madhyamaka]].” [[Journal of Indian Philosophy]] 14: 313-348. Ames, William L. (1988) “The [[Soteriological]] Purpose of [[Nāgārjuna’s]] [[Philosophy]]: A Study of [[Chapter]] Twenty-three of the MMK.” Ames, William L. (1995) “[[Bhāvaviveka’s]] [[Prajñāpradīpa]] [A Translation of [[Chapter]] Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed’].” JIP 23: 295-365. Betty, L. Stafford. (1983) “[[Nāgārjuna’s]] Masterpiece -- [[Logical]], [[Mystical]], Both or Neither?”PEW 33: 123ff. Betty, L. Stafford. (1984) “Is [[Nāgārjuna]] a [[Philosopher]]: A response to [[Professor]] Loy.” PEW 34:447ff. Burton, David F. (1999) [[Emptiness]] appraised: A Critical Study of [[Nāgārjuna's]] [[Philosophy]]. Richmond, [[Great Britain]]: [[Curzon Press]]. Curzon critical studies in [[Buddhism]]. Cox, Collett. (1992) “[[Attainment]] through [[Abandonment]]: The Sarvāstivadin [[Path]] of Removing [[Defilements]].” [[Paths]] to [[Liberation]], {{Wiki|University of Hawaii Press}} (1992: 63-106). Cox, Collett. (1998) “[[Ābhidharmika]] [[Schools of Buddhism]].” In Craig (1998), Vol. 2: 53-59.   
  
  
Page 6 Craig, Edward. General Editor. (1998) Routledge Encyclopedia of Philosophy. Routledge: New York.  Dunne, John D. (1996) “Thoughtless Buddha, Passionate Buddha.” Journal of the American Academy of Religion 64/3: 525-556. Galloway, Brian. (1989) “Some Logical Issues in Madhyamaka Thought.” JIP 17: 000. Garfield, Jay L. (1995) The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā. Oxford: Oxford University Press. Garfield, Jay L. (2002) Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation  Gethin, Rupert. (1998) The Foundations of Buddhism. Oxford: Oxford University  
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Page 6 Craig, Edward. General Editor. (1998) Routledge {{Wiki|Encyclopedia}} of [[Philosophy]]. Routledge: [[New York]][[Dunne]], John D. (1996) “Thoughtless [[Buddha]], [[Passionate]] [[Buddha]].” Journal of the {{Wiki|American Academy of Religion}} 64/3: 525-556. Galloway, Brian. (1989) “Some [[Logical]] Issues in [[Madhyamaka]] [[Thought]].” JIP 17: 000. Garfield, Jay L. (1995) The [[Fundamental Wisdom of the Middle Way]]: [[Nāgārjuna’s]] [[Mūlamadhyamakakārikā]]. [[Oxford]]: [[Oxford University Press]]. Garfield, Jay L. (2002) [[Empty]] Words: [[Buddhist Philosophy]] and Cross-Cultural Interpretation  [[Gethin]], Rupert. (1998) The Foundations of [[Buddhism]]. [[Oxford]]: [[Oxford University Press]]. Griffiths, Paul J. (2000) Review of [[Emptiness]] Appraised: A Critical Study of [[Nāgārjuna’s]] [[Philosophy]] by David F. Burton. JBE 7: 22–25. [[Hayes]], Richard P. (1994) “[[Nāgārjuna’s]] Appeal.” JIP 22: 299-378. [[Huntington]], C.W., Jr.  (1983) “The System of the [[Two Truths]] in the [[Prasannapadā]] and the [[Madhyamakāvatāra]]: A Study in [[Mādhyamika]] {{Wiki|Soteriology}}.” [[Journal of Indian Philosophy]] 11:77-106.  [[Huntington]], C.W., Jr. with [[Geshé]] [[Namgyal Wangchen]]. (1989) The [[Emptiness]] of Emptines: An Introduction to Early [[Indian]] Màdhyamika. [[Honolulu]]: {{Wiki|University of Hawaii Press}}. Inada, K. K., editor and [[translator]]. (1970) [[Nāgārjuna]]: A
  
Press. Griffiths, Paul J. (2000) Review of Emptiness Appraised: A Critical Study of Nāgārjuna’s Philosophy by David F. Burton. JBE 7: 22–25. Hayes, Richard P. (1994) “Nāgārjuna’s Appeal.” JIP 22: 299-378. Huntington, C.W., Jr.  (1983) “The System of the Two Truths in the Prasannapadā and the Madhyamakāvatāra: A Study in Mādhyamika Soteriology.” Journal of Indian Philosophy 11:77-106Huntington, C.W., Jr. with Geshé Namgyal Wangchen. (1989) The Emptiness of Emptines: An Introduction to Early Indian Màdhyamika. Honolulu: University of Hawaii Press. Inada, K. K., editor and translator. (1970) Nāgārjuna: A
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Translation of his [[Mūlamadhyamakakārikā]]. [[Tokyo]]: Hokuseido Press. Loy, David. (1984) “How to Criticize [[Nāgārjuna]]: A Response to L. Stafford Betty.” PEW 34:437ff. May, Jacques (1978) “On [[Mādhyamika]] [[Philosophy]].” [[Journal of Indian Philosophy]] 6: 233-24. [[Nāgārjuna]]. (2000). [[Wisdom]]: Verses on the Centricism [[[Mūlamadhyamakakārikā]]]J.D. [[Dunne]], trans. Unpublished {{Wiki|manuscript}}. [[Wisdom]]: Fundamental [[Stanzas]] on the [[Middle Way]]. Robert A.F. Thurman, trans. Unpublished {{Wiki|manuscript}}. Nietupski, Paul. (1996) “The Examination of [[Conditioned]] Entities and the Examination of [[Reality]]: [[Nāgārjuna’s]] Prajñānāma
  
Translation of his Mūlamadhyamakakārikā. Tokyo: Hokuseido Press. Loy, David. (1984) “How to Criticize Nāgārjuna: A Response to L. Stafford Betty.” PEW 34:437ff. May, Jacques (1978) “On Mādhyamika Philosophy.” Journal of Indian Philosophy 6: 233-24. Nāgārjuna. (2000).  Wisdom: Verses on the Centricism [Mūlamadhyamakakārikā].  J.D. Dunne, trans.  Unpublished manuscript.  Wisdom: Fundamental Stanzas on the Middle Way. Robert A.F. Thurman, trans. Unpublished manuscript.  Nietupski, Paul. (1996) “The Examination of Conditioned Entities and the Examination of Reality: Nāgārjuna’s Prajñānāma
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[[Mūlamadhyamakakārikā]] XIII, [[Bhāvaviveka’s]] [[Prajñāpradīpa]] XIII, and Candrakãrti’s Prasannapad‡ XIII.” JIP 24: 103-143. Pind, O. H. (1983) “[[Emptiness]]: Towards a {{Wiki|Semiotic}} [[Determination]] of [[Emptiness]] in [[Madhyamika]] [[Discourse]].” In [[Steinkellner]] et al, eds., Contributions on [[Tibetan]] and [[Buddhist]] [[Religion]] and [[Philosophy]]. 2nd edition, 1995. [[Delhi]]: {{Wiki|Motilal Banarsidass}} [[Robinson, Richard H]]. (1957) “Some [[Logical]] Aspects of [[Nāgārjuna’s]] System.” PEW 6: 291-308. [[Robinson, Richard H]]. (1972) “Did [[Nāgārjuna]] Really Refute All [[Philosophical]] [[Views]]?” PEW 22: 325331. Ruegg, D. Seyfort. (1977) “The Uses of the Four Positions of the [[Catuṣkoṭi]] and the Problem of the Description of [[Reality]] in [[Mahāyāna Buddhism]].” JIP 5: 1ff.
  
Mūlamadhyamakakārikā XIII, Bhāvaviveka’s Prajñāpradīpa XIII, and Candrakãrti’s Prasannapad‡ XIII.” JIP 24: 103-143.  Pind, O. H. (1983) “Emptiness: Towards a Semiotic Determination of Emptiness in Madhyamika Discourse.” In Steinkellner et al, eds., Contributions on Tibetan and Buddhist Religion and Philosophy. 2nd edition, 1995. Delhi: Motilal Banarsidass Robinson, Richard H. (1957) “Some Logical Aspects of Nāgārjuna’s System.” PEW 6: 291-308. Robinson, Richard H. (1972) “Did Nāgārjuna Really Refute All Philosophical Views?” PEW 22: 325331. Ruegg, D. Seyfort. (1977) “The Uses of the Four Positions of the Catuṣkoṭi and the Problem of the Description of Reality in Mahāyāna Buddhism.” JIP 5: 1ff.
 
  
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Page 7 [[Siderits, Mark]]. (1997) Review of The [[Fundamental Wisdom of the Middle Way]]: [[Nāgārjuna’s]] [[Mūlamadhyamakakārikā]], translation and and commentary by [[Jay L. Garfield]]. JBE 4. [[Siderits, Mark]]. (1998) “[[Nāgārjuna]].” In Craig (1998), Vol. 7: 638-640.  Streng, Frederick J. (1971) “The [[Buddhist Doctrine]] of [[Two Truths]] as [[Religious]] [[Philosophy]].” [[Journal of Indian Philosophy]] 1: 262-271.  [[Thurman, Robert]] A.F. (1984) [[Tsong Khapa's]] [[Speech of Gold in the Essence of True Eloquence]] :[[Reason]] and [[Enlightenment]] in the Central [[Philosophy]] of [[Tibet]]. [[Princeton]], N.J.: [[Princeton University Press]]. [[Tillemans]], Tom J.F. (1999) [[Scripture]], [[Logic]], [[Language]]: Essays on Dharmakãrti and His [[Tibetan]] Successors. [[Boston]]: [[Wisdom Publications]]. [[Tillemans]], Tom J.F. (1999a) “Is [[Buddhist Logic]] Non-classical or Deviant?” In [[Tillemans]] (1999): 187205. [[Williams]], Paul 1980 “Some Aspects of [[Language]] and Construction in the [[Madhyamaka]]” [[Williams]], Paul. (1981) “On the [[Abhidharma]] {{Wiki|Ontology}}.” [[Journal of Indian Philosophy]] 9: 227-257.  [[Williams]], Paul. (1984) “Review Article of [[Nagarjuniana]]: Studies in the
  
Page 7 Siderits, Mark. (1997) Review of The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā, translation and and commentary by Jay L. Garfield. JBE 4. Siderits, Mark. (1998) “Nāgārjuna.” In Craig (1998), Vol. 7: 638-640.  Streng, Frederick J. (1971) “The Buddhist Doctrine of Two Truths as Religious Philosophy.” Journal of Indian Philosophy 1: 262-271.  Thurman, Robert A.F. (1984) Tsong Khapa's Speech of Gold in the Essence of True
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Writings and [[Philosophy]] of [[Nāgārjuna]].” JIP 12: 73-104. [[Williams]], Paul. (1989) [[Mahāyāna Buddhism]]: the [[Doctrinal]] Foundations. [[London]]: Routledge. [[Williams]], Paul. (1991b) “On the Interpretation of [[Madhyamaka]] [[Thought]]: Review Article of [[Huntington’s]] The [[Emptiness of Emptiness]].” JIP 19: 191-218. [[Williams]], Paul. (1998) “[[Buddhist]] {{Wiki|Concept}} of [[Emptiness]].” In Craig (1998), Vol. 2: 276-80. YÂichi, [[Kajiyama]]. (1987) “[[Mādhyamika]].” {{Wiki|Encyclopedia}} of [[Religion]] 9: 71-77.  
 
 
Eloquence :Reason and Enlightenment in the Central Philosophy of Tibet. Princeton, N.J.: Princeton University Press. Tillemans, Tom J.F. (1999) Scripture, Logic, Language: Essays on Dharmakãrti and His Tibetan Successors. Boston: Wisdom Publications. Tillemans, Tom J.F. (1999a) “Is Buddhist Logic Non-classical or Deviant?” In Tillemans (1999): 187205. Williams, Paul 1980 “Some Aspects of Language and Construction in the Madhyamaka” Williams, Paul. (1981) “On the Abhidharma Ontology.” Journal of Indian Philosophy 9: 227-257.  Williams, Paul. (1984) “Review Article of Nagarjuniana: Studies in the
 
 
 
Writings and Philosophy of Nāgārjuna.” JIP 12: 73-104. Williams, Paul. (1989) Mahāyāna Buddhism: the Doctrinal Foundations. London: Routledge. Williams, Paul. (1991b) “On the Interpretation of Madhyamaka Thought: Review Article of Huntington’s The Emptiness of Emptiness.” JIP 19: 191-218. Williams, Paul. (1998) “Buddhist Concept of Emptiness.” In Craig (1998), Vol. 2: 276-80. YÂichi, Kajiyama. (1987) “Mādhyamika.” Encyclopedia of Religion 9: 71-77.  
 
  
  

Latest revision as of 21:32, 1 February 2020



James Apple, Ph.D.

E-mail: japple@rel.as.ua.edu Office:


About the Course


This semester we will focus on the philosophy of Nāgārjuna, a crucially important (or unimportant?) Buddhist philosopher from the first or second century (CE) in South Asia. Nāgārjuna’s thought revolves around a critique of “essence” (svabhāva), and his critique results in the claim that all entities are “empty” (śūnya), in that they lack any such essence. For Nāgārjuna, this lack of essence, which he calls “emptiness” (śūnyatā), plays a central role in

Buddhist soteriology, for it cures the “grasping at essences” (ātmagrāha) or essentialism that lies at the root of all suffering. We will focus our attention on Nāgārjuna’s most famous (or infamous) work, Wisdom (prajñā) or the Root Verses on the Middle Way (Mūlamadhyamakakārikā). We will attempt to

begin by reading the text largely on Nāgārjuna’s own ground, and we will move on to three related tasks. First, we will examine and respond to some indigenous commentarial and contemporary interpretations of Nāgārjuna. Second, we will assess what might be most problematic or promising in Nāgārjuna’s thought. And finally, we will seek to critique, appropriate, or modify Nāgārjuna’s thought with our own interpretations.

Requirements 1. Think, preferably about the readings. 2. Inquire, preferably into the topics at hand. To aid yourself in this task, you should come to class prepared to discuss the readings of the day. “Preparation” here means not simply completing the readings, but also formulating questions, observations and criticism. 3. Express your thoughts and inquiries in writing. Here, you will be aided by the following: 3.1. One research paper due on

December 5, 2003 on a topic chosen in consultation with the instructor. The paper must be at least 2,800 words in length. 3.2. A cumulative bibliography of references related to Nāgārjuna and Madhymaka thought in collaboration with the instructor . Required Texts

Garfield, Jay L. (1995) The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā. Oxford: Oxford University Press. [[[Wikipedia:University|University]] Book Store]

Garfield, Jay L. (2002) Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation

Burton, David F. (1999) Emptiness appraised: A Critical Study of Nāgārjuna's Philosophy. Richmond, Great Britain: Curzon Press. Curzon Critical Studies in Buddhism.

[Distributed in class]

Tentative Schedule of Readings and Weekly Assignments

Introduction

Nāgārjuna’s Context

Readings: Williams (1998) “Buddhist Concept of Emptiness” Cox (1998) “Ābhidharmika Schools of Buddhism.”

The Fundamental Verses on the Middle Way


Wisdom: Chapter 1

Readings: Garfield (verses and commentary) Dunne (handout) Garfield (2002) “Dependent Arising and the Emptiness of Emptiness: Why did Nāgārjuna Start with Causation?, Empty Words: 24-45.

Wisdom: Chapter 2

Readings: Garfield (verses and commentary) Dunne (handout) Wisdom: Chapters 3-8

Readings: Garfield (verses and commentary) Dunne (handout) What is the Method?

Wisdom: Chapters 9-15 Readings: Garfield (verses and commentary) Dunne (handout) Wisdom: Chapters 16-23

Readings:

Page 3 Garfield (verses and commentary) Dunne (handout)

Wisdom: Chapters 24-27

Readings: Garfield (verses and commentary) Dunne (handout)

Garfield

Readings: Garfield (1995): 87-99. Siderits (1997) Review of The Fundamental Wisdom of the Middle Way

Traditonal Commentators

Soteriology and Buddhapālita

Ames (1986) Buddhapālita’s Exposition of Madhyamaka Ames, (1988) The Soteriological Purpose of Nāgārjuna’s Philosophy: A Study of Chapter Twenty-three of the MMK. Lindtner, Christian Buddhap‡lita on Emptiness

Buddhapālita

Bhāvaviveka

Ames. (1995) “Bhāvaviveka’s Prajñāpradīpa [A Translation of Chapter Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed What are the Problems?

Bhāvaviveka / Candrakīrti

Candrakīrti

Ames, William L. (1982) “The Notion of svabhāva in the Thought of Candrakīrti.” JIP 10:161ff.

-4-

Candrakīrti

Huntington, C.W (1983) The System of the Two Truths in the Prasannapadā and the Madhyamakāvatāra: A Study in Mādhyamika Soteriology Huntington, C.W., Jr. with Geshé Namgyal Wangchen. (1989) [selections] The Emptiness of Emptines: An Introduction to Early Indian Mādhyamika.

Candrakīrti

Williams (1991b) “On the Interpretation of Madhyamaka Thought.

Contemporary Interpretations

Logic

Readings: Robinson (1957) “Some Logical Aspects of Nāgārjuna’s System.” Tillemans (1999a) “Is Buddhist Logic Non-classical or Deviant?”

Logic and Negation

Readings: Galloway (1989) “Some Logical Issues in Madhyamaka Thought.” Garfield (2002) “Nāgārjuna and the Limits of Thought.”Empty Words: 86-108. .

Robinson and Eliminating Views

Readings: Robinson (1972) “Did Nāgārjuna Really Refute All Philosophical Views?” Garfield (2002) “Emptiness and Positionlessness: Do the Mādhyamikas Relinquish All Views?, Empty Words: 46-68.

Stafford and Loy

Readings: Betty (1983) “Nāgārjuna’s Masterpiece -- Logical, Mystical, Both or Neither?” Loy (1984) “How to Criticize Nāgārjuna: A Response to L. Stafford Betty.” Betty (1984) “Is Nāgārjuna a Philosopher: A response to Professor Loy.” October 23 Hayes Readings: Hayes (1994) “Nāgārjuna’s Appeal”: 299-325

Hayes, Garfield, and Burton I

Readings:


Page 5 Hayes (1994) “Nāgārjuna’s Appeal”: 325-372. Burton (1999) Emptiness Appraised: ix-41 Garfield (2002) “Epochê and Śūnyatā: Scepticism East and West,” Empty Words: 3-23

Burton II

Readings: Burton (1999) Emptiness Appraised: 45-83

Burton III

Readings: Burton (1999) Emptiness Appraised: 83-219 Griffiths (2000) Review of Emptiness Appraised: A Critical Study of Nāgārjuna’s Philosophy. JBE 7: 22–

Summary

Assignment: Review all readings and come prepared for discussion Present a brief overview of your paper to the class.

              • Final paper due December 5, 2003 by 5 p.m.*******

Bibliography

Ames, William L. (1982) “The Notion of svabhāva in the Thought of Candrak„rti.” JIP 10:161ff. Ames, William L. (1986) “Buddhapālita’s Exposition of Madhyamaka.” Journal of Indian Philosophy 14: 313-348. Ames, William L. (1988) “The Soteriological Purpose of Nāgārjuna’s Philosophy: A Study of Chapter Twenty-three of the MMK.” Ames, William L. (1995) “Bhāvaviveka’s Prajñāpradīpa [A Translation of Chapter Two:‘Examination of the Traversed, the Untraversed, and that which is being Traversed’].” JIP 23: 295-365. Betty, L. Stafford. (1983) “Nāgārjuna’s Masterpiece -- Logical, Mystical, Both or Neither?”PEW 33: 123ff. Betty, L. Stafford. (1984) “Is Nāgārjuna a Philosopher: A response to Professor Loy.” PEW 34:447ff. Burton, David F. (1999) Emptiness appraised: A Critical Study of Nāgārjuna's Philosophy. Richmond, Great Britain: Curzon Press. Curzon critical studies in Buddhism. Cox, Collett. (1992) “Attainment through Abandonment: The Sarvāstivadin Path of Removing Defilements.” Paths to Liberation, University of Hawaii Press (1992: 63-106). Cox, Collett. (1998) “Ābhidharmika Schools of Buddhism.” In Craig (1998), Vol. 2: 53-59.


Page 6 Craig, Edward. General Editor. (1998) Routledge Encyclopedia of Philosophy. Routledge: New York. Dunne, John D. (1996) “Thoughtless Buddha, Passionate Buddha.” Journal of the American Academy of Religion 64/3: 525-556. Galloway, Brian. (1989) “Some Logical Issues in Madhyamaka Thought.” JIP 17: 000. Garfield, Jay L. (1995) The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā. Oxford: Oxford University Press. Garfield, Jay L. (2002) Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation Gethin, Rupert. (1998) The Foundations of Buddhism. Oxford: Oxford University Press. Griffiths, Paul J. (2000) Review of Emptiness Appraised: A Critical Study of Nāgārjuna’s Philosophy by David F. Burton. JBE 7: 22–25. Hayes, Richard P. (1994) “Nāgārjuna’s Appeal.” JIP 22: 299-378. Huntington, C.W., Jr. (1983) “The System of the Two Truths in the Prasannapadā and the Madhyamakāvatāra: A Study in Mādhyamika Soteriology.” Journal of Indian Philosophy 11:77-106. Huntington, C.W., Jr. with Geshé Namgyal Wangchen. (1989) The Emptiness of Emptines: An Introduction to Early Indian Màdhyamika. Honolulu: University of Hawaii Press. Inada, K. K., editor and translator. (1970) Nāgārjuna: A

Translation of his Mūlamadhyamakakārikā. Tokyo: Hokuseido Press. Loy, David. (1984) “How to Criticize Nāgārjuna: A Response to L. Stafford Betty.” PEW 34:437ff. May, Jacques (1978) “On Mādhyamika Philosophy.” Journal of Indian Philosophy 6: 233-24. Nāgārjuna. (2000). Wisdom: Verses on the Centricism [[[Mūlamadhyamakakārikā]]]. J.D. Dunne, trans. Unpublished manuscript. Wisdom: Fundamental Stanzas on the Middle Way. Robert A.F. Thurman, trans. Unpublished manuscript. Nietupski, Paul. (1996) “The Examination of Conditioned Entities and the Examination of Reality: Nāgārjuna’s Prajñānāma

Mūlamadhyamakakārikā XIII, Bhāvaviveka’s Prajñāpradīpa XIII, and Candrakãrti’s Prasannapad‡ XIII.” JIP 24: 103-143. Pind, O. H. (1983) “Emptiness: Towards a Semiotic Determination of Emptiness in Madhyamika Discourse.” In Steinkellner et al, eds., Contributions on Tibetan and Buddhist Religion and Philosophy. 2nd edition, 1995. Delhi: Motilal Banarsidass Robinson, Richard H. (1957) “Some Logical Aspects of Nāgārjuna’s System.” PEW 6: 291-308. Robinson, Richard H. (1972) “Did Nāgārjuna Really Refute All Philosophical Views?” PEW 22: 325331. Ruegg, D. Seyfort. (1977) “The Uses of the Four Positions of the Catuṣkoṭi and the Problem of the Description of Reality in Mahāyāna Buddhism.” JIP 5: 1ff.


Page 7 Siderits, Mark. (1997) Review of The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā, translation and and commentary by Jay L. Garfield. JBE 4. Siderits, Mark. (1998) “Nāgārjuna.” In Craig (1998), Vol. 7: 638-640. Streng, Frederick J. (1971) “The Buddhist Doctrine of Two Truths as Religious Philosophy.” Journal of Indian Philosophy 1: 262-271. Thurman, Robert A.F. (1984) Tsong Khapa's Speech of Gold in the Essence of True Eloquence :Reason and Enlightenment in the Central Philosophy of Tibet. Princeton, N.J.: Princeton University Press. Tillemans, Tom J.F. (1999) Scripture, Logic, Language: Essays on Dharmakãrti and His Tibetan Successors. Boston: Wisdom Publications. Tillemans, Tom J.F. (1999a) “Is Buddhist Logic Non-classical or Deviant?” In Tillemans (1999): 187205. Williams, Paul 1980 “Some Aspects of Language and Construction in the MadhyamakaWilliams, Paul. (1981) “On the Abhidharma Ontology.” Journal of Indian Philosophy 9: 227-257. Williams, Paul. (1984) “Review Article of Nagarjuniana: Studies in the

Writings and Philosophy of Nāgārjuna.” JIP 12: 73-104. Williams, Paul. (1989) Mahāyāna Buddhism: the Doctrinal Foundations. London: Routledge. Williams, Paul. (1991b) “On the Interpretation of Madhyamaka Thought: Review Article of Huntington’s The Emptiness of Emptiness.” JIP 19: 191-218. Williams, Paul. (1998) “Buddhist Concept of Emptiness.” In Craig (1998), Vol. 2: 276-80. YÂichi, Kajiyama. (1987) “Mādhyamika.” Encyclopedia of Religion 9: 71-77.




Source