Literatura científica selecionada sobre o tema "Nature (svabhāva)"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Consulte a lista de atuais artigos, livros, teses, anais de congressos e outras fontes científicas relevantes para o tema "Nature (svabhāva)".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Artigos de revistas sobre o assunto "Nature (svabhāva)"
1
Timalsina, Sthaneshwar. "Change: Thinking through Sāṅkhya". Religions 13, № 6 (2022): 549. http://dx.doi.org/10.3390/rel13060549.
Texto completo da fonteResumo:
This paper explores the ways change is addressed in Sāṅkhya, one of the major Hindu schools of philosophy, specifically in light of the classical debate between Hindu and the Buddhist philosophers regarding intrinsic nature (svabhāva) and the concept of transformation (pariṇāma). When we closely analyze Sāṅkhya categories, the issue of temporality stands out, because for Sāṅkhya philosophers time is not a distinct category and is infrequently addressed in classical Sāṅkhya. Nonetheless, we can still extract two different notions related to time, dynamism intrinsic to rajas, and temporality that is enclosed within the notion of space and spatial objects. What this implies is that the temporality implicit within the concept of change is only applicable to the last of the evolutes, according to Sāṅkhya cosmology. However, the Sāṅkhyan idea of 16 transformations (pariṇāma) applies to all categories, except puruṣa. By exploiting the parameters of these arguments, this paper makes the case for a closer analysis of the category of transformation in classical Sāṅkhya. Reading about change in the light of svabhāva, the intrinsic nature of an entity, versus the idea of its termination, allows us to have a wider conversation on what it means for something to change from within the Sāṅkhya paradigm.
2
Kim, Yeong Il. "The Source of “the Aspect of Harmonization between Emptiness and Being” : Focused on the Part of ‘Main Idea’ and ‘Reason’." Korean Institute for Buddhist Studies 60 (February 28, 2024): 159–88. http://dx.doi.org/10.34275/kibs.2024.60.159.
Texto completo da fonteResumo:
In this paper, the source of “the Aspect of Harmonization between Emptiness and Being” is estimated. Firstly, “Where do the four phrases related to the dispute between Emptiness and Being originate from?” Kuījī(窺基) criticized the four theories under the condition that Bhāvaviveka(淸辯) adopts the theories. It is presumed that Wonhyo used Kuījī’s idea.
 Secondly, “Where did the way the third party reconciles the debate come from?” Woncheuk(圓測) placed participants in the Commentary of the Humane Kings Sutra (仁王經疏), with the first being the student of thought of Consciousness-only, the second being Bhāvaviveka, and the third being Dharmapāla(護法). It is presumed that Wonhyo accepted Woncheuk’s idea.
 Thirdly, “Where did the idea that Emptiness is not different from Being come from?” Based on the theory of dependent origination that emphasized interdependence and independence, the ｢First Chapter｣ of Sān-lùn school(三論學) declared the relationship between Emptiness and Being. After accepting the chapter, Wonhyo is presumed to have described the idea.
 Lastly, “Where did the idea of comparing empty space come from?” The Treatise on the Stages of Yoga Practice (Yogācārabhūmi-śāstra) has the simile of empty space and Wonhyo seemed to accept the idea. Then, unlike the treatise, he compared the dependent nature (paratantra-svabhāva) and the imaginary nature (parikalpitah-svabhāva) to the space and the shape.
3
Del Toso, Krishna. "Bhāviveka and Avalokitavrata on the Two So-Called Non-cause Theories (ahetuvāda) of the Lokāyatikas." Indo-Iranian Journal 66, no. 1 (2023): 1–23. http://dx.doi.org/10.1163/15728536-06601001.
Texto completo da fonteResumo:
Abstract The article discusses Bhāviveka’s Prajñāpradīpavṛtti and Avalokitavrata’s Prajñāpradīpaṭīkā commentaries on the “not without a cause” (nāpy ahetutaḥ) alternative of Nāgārjuna’s Mūlamadhyamakakārikā 1.1ab, from which it emerges that at least two distinct theories of causality can be attributed to the Lokāyata school. The first one is a physicalist theory that confines all causal relations within the sphere of material elements and is assimilated to accidentalism. The second one is a naturalist theory that attributes causal power to inner nature (svabhāva). The paper discusses the theoretical differences between these two approaches, considers Bhāviveka’s and Avalokitavrata’s counter-arguments and concludes that some of the conjectures that modern scholars have put forward on the relation between svabhāvavāda, accidentalism and Lokāyata should be revised.
4
Byrski, Maria. "The Emotional Dimension of the ‘Nature of the World (Lokasya Svabhāva)’ and the Meaning of Saḥr̥daya. ‘Avadhakiśoragurucaraṇasmṛtiai Samarpyate’". Art of the Orient 5, № 1 (2016): 7–13. http://dx.doi.org/10.15804/aoto201601.
Texto completo da fonte
5
Kang, Chris. "Emptiness and Presence in a Non-substantialist Formulation of Trinitarian Doctrine." Journal of Reformed Theology 12, no. 2 (2018): 127–42. http://dx.doi.org/10.1163/15697312-01202010.
Texto completo da fonteResumo:
AbstractThis paper examines the ideas of emptiness (śūnyatā) and presence (svabhāva) in the discourses of Indian Madhyamika thinkers in comparison with the work of prominent Kyoto School philosopher and key figure in Buddhist-Christian dialogue, Masao Abe (1915–2006). Madhyamika’s negative dialectic and Abe’s oeuvre are applied to the trinitarian theology of Scottish theologian and churchman Thomas Forsyth Torrance (1913–2007), even as Torrance’s oeuvre is allowed to recast and illuminate notions of emptiness in light of the trinitarian faith. In this movement of ideas, the dynamic interpretations and reinterpretations of the doctrine of emptiness by Indian thinkers are brought to bear on Abe’s thought and, in turn, on Torrance’s trinitarian theology. In this way, the metaphysical basis of trinitarian doctrine is drawn into sharper focus even as an emptiness-based, non-substantialist, onto-relational theology of the Trinity emerges as a potentially viable account of the nature of the triune Godhead.
6
Smith, Joshua William. "‘Snakes and Ladders’ – ‘Therapy’ as Liberation in Nagarjuna and Wittgenstein’s Tractatus." Sophia 60, no. 2 (2021): 411–30. http://dx.doi.org/10.1007/s11841-020-00804-6.
Texto completo da fonteResumo:
AbstractThis paper reconsiders the notion that Nagarjuna and Wittgenstein’s Tractatus may only be seen as comparable under a shared ineffability thesis, that is, the idea that reality is impossible to describe in sensible discourse. Historically, Nagarjuna and the early Wittgenstein have both been widely construed as offering either metaphysical theories or attempts to refute all such theories. Instead, by employing an interpretive framework based on a ‘resolute’ reading of the Tractatus, I suggest we see their philosophical affinity in terms of a shared conception of philosophical method without proposing theses. In doing so, this offers us a new way to understand Nagarjuna’s characteristic claims both to have ‘no views’ (Mūlamadhyamakakārikā 13.8 and 27.30) and refusal to accept that things exist ‘inherently’ or with ‘essence’ (svabhāva). Therefore, instead of either a view about the nature of a mind-independent ‘ultimate reality’ or a thesis concerning the rejection of such a domain, I propose that we understand Nagarjuna’s primary aim as ‘therapeutic’, that is, concerned with the dissolution of philosophical problems. However, this ‘therapy’ should neither be confined to the psychotherapeutic metaphor nor should it be taken to imply a private enlightenment only available to philosophers. Instead, for Nagarjuna and Wittgenstein, philosophical problems are cast as a source of disquiet for all of us; what their work offers is a soteriology, a means towards our salvation.
7
Nedu, Ovidiu. "Vasubandhu, Trisvabhāvanirdeśa (Indicaţiile referitoare la cele trei naturi)/Vasubandhu, Trisvabhāvanirdeśa (The Indications regarding the Three Own-beings)." Hiperboreea 1, no. 1 (2014): 6–27. http://dx.doi.org/10.5325/hiperboreea.1.1.0006.
Texto completo da fonteResumo:
Abstract Trisvabhāvanirdesa reprezintă, în opinia unor autori, ultima dintre scrierile lui Vasubandhu (sec. IV), unul dintre fondatorii Vijñānavādei, şcoala idealistă a budhismului Mahāyāna. Scrierea oferă o expunere succintă a ontologiei tripartite a Vijñānavādei. Doctrina şcolii are ca reper fundamental teoria celor trei naturi proprii (trisvabhāva), care ierarhizează întregul univers pe trei niveluri de realitate: cel al realităţii absolute (parinişpanna svabhāva – natura desăvârşită), cel al existenţei condiţionate, al fluxului cauzal amorf (paratantra svabhāva – natura dependentă) şi cel al experienţei subsumate categorial, al experienţei specifice fiinţei umane (parikalpita svabhāva – natura concepută). Dintre acestea, primele două au realitate, pe când cel de-al treilea este ireal şi constituie obiectul criticii filosofice.
8
Prabhu Rohit Ramesh, Ranjith Kumar Shetty, and Sri Nagesh K.A. "Development of Foetal Body Parts as per Garbhaavakraanti Shaareera - An Ayurvedic Perspective." Journal of Ayurveda and Integrated Medical Sciences 8, no. 11 (2023): 62–69. http://dx.doi.org/10.21760/jaims.8.11.8.
Texto completo da fonteResumo:
The conception and development of a healthy offspring have been a paramount concern for humanity throughout history. This concern is deeply rooted in various cultures and traditions, and Ayurveda, an ancient Indian system of medicine, offers a holistic perspective on factors that influence the growth and development of a fetus. Ayurveda underscores several critical factors to ensure the birth of a normal and healthy progeny. These factors include "Garbha Saamagri," which pertains to the quality of reproductive materials, emphasizing the significance of the parents' health at the time of conception. "Daurhruda" relates to the timing and season of conception, asserting that environmental factors play a role in the child's health. The "Pitrujadi Six Factors" encompass inherited attributes from both parents, stressing the importance of genetic compatibility between partners. Additionally, Ayurveda places a strong emphasis on the lifestyle and nutrition of the pregnant woman, her emotional well-being, and the regimen during her menstrual cycle. All these factors are believed to influence the child's constitution and overall health. "Svabhava" considers the inherent nature and constitution of both parents, which can affect the physical and mental attributes of the child. It is important to note that Ayurveda offers a holistic and ancient perspective on these factors. In conclusion, Ayurveda provides a comprehensive framework for understanding the factors that influence fetal growth and development.
9
Burmistrov, Sergey L. "The Problem of Ontological Independence in Mahāyāna Bud-dhist Philosophy." Письменные памятники Востока 19, no. 1 (2022): 19–32. http://dx.doi.org/10.55512/wmo100087.
Texto completo da fonteResumo:
The concept of self-existence or ontological independence (svabhāva) is one of the fundamental concepts in Buddhist philosophy. Its sense is similar to the concept of substance in early modern Western philosophy. In Hīnayāna schools, dharmas (elementary psycho-physiological states) are considered to be self-existent, and wisdom is the comprehension of any existence as the flow of momentary (kṣāṇika) dharmas. The teaching of Madhyamaka, the first Mahāyāna school founded by Nāgārjuna (2nd3rd centuries A.D.), is based on the postulate of emptiness (śūnyatā) of all dharmas, which means that a dharma has no referent on the level of the absolute truth. According to Madhyamaka, the interpretation of enlightenment as the knowledge of the true reality proceeds from the assumption of reality of the difference between the subject and the object. But this assumption itself has a meaning only on the level of relative truth and is empty on the level of the absolute truth. The method used by Nāgārjuna and his commentator Candrakīrti (7th c.) for the demonstration of emptiness of all concepts and conceptual constructions is their reduction to absurdity and proof of their essential contradictoriness. The concept of ontological independence is the same: if everything is bound by the law of dependent origination, then everything exists only by something other and cannot be self-existent. But if there is nothing self-existent, then the opposite conceptother-dependent (niḥsvabhāva) also loses its sense, for, according to the Buddhist doctrine, the postulation of an A in the same time means the postulation of a not-A. Yogācāra, the other Mahāyāna school, formulated the conception of three natures (trisvabhāva): constructed, dependent and absolute. But the really self-existent among them is only the last one, identical with the true reality (tathatā). The store-consciousness, or the fundamental consciousness and the basis of all other forms and levels of individual consciousness, is full of real and potential afflictions and intellectual and behavioral dispositions. They all must be removed from the store consciousness, and only this will be the final liberation. In the moment of enlightenment, the difference between the true reality and the store consciousness disappears, for this difference, like any other, is a conceptual construction generated by unenlightened consciousness and therefore ontologically dependent.
Teses / dissertações sobre o assunto "Nature (svabhāva)"
1
Herbertsson, Mattias. "Tri-Svabhava-Vada : Yogacara Buddhist theory applied on film." Thesis, Växjö University, School of Humanities, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1826.
Texto completo da fonteResumo:
<p>A ‘religion means Christianity’ equivalence seem to be predominant within the academic publications on religion and film. If a ‘philosophical’ film does not fit within the Christian doctrine, secular philosophies are usually applied to it. This paper tries to do a Buddhist analysis of the film Fight Club (David Fincher, 1999). The Yogacara Buddhist doctrine is used as a base for the thematic analysis, its vocabulary is applied on the narrative progression of the films protagonist. Structure: The paper starts with an introduction on how Buddhism came about through the life story of the Buddha, and then goes deeper into the Buddhist doctrine of thought. It concludes by using Yogacara Buddhist theories and vocabulary in a thematic analysis of the film Fight Club.</p>
2
Paul, Robert Alan. "The Philosophy and Physics of Relationality and Inherent Nature: ??nyat? and Svabh?va in Madhyamaka Buddhist Philosophy, Western Analytic Metaphysics, Philosophy of Science and Physics." Thesis, 2013. http://hdl.handle.net/10222/21733.
Texto completo da fonteResumo:
Proponents of Middle Way (Sanskrit: Madhyamaka) Buddhist philosophy argue that all phenomena lack inherent nature. This dissertation provides an analysis of the meaning of inherent nature and the lack of inherent nature in the basic physical character of non-living physical phenomena as indicated by certain interpretations of ancient and contemporary Middle Way Buddhist philosophy, contemporary Western analytic metaphysics, philosophy of science, and physics. The primary intellectual focus in the dissertation is Madhyamaka. I explicate an interpretation of Madhyamaka that is both amenable to discourse and dialogue with the other disciplines, and also consistent with at least some extant Madhyamaka interpretations. The discourse and dialogue with other disciplines results in a revision of some of the arguments of Madhyamaka—specifically making it consistent with modern physics. However, that revision does not deny the foundational view of Madhyamaka that there is no inherent nature in phenomena, but rather supports it within the revised interpretation. Additionally, I also find that this foundational view provides at least heuristic guidance in development of a generic interpretive framework (‘contextualization’ and Physics Pluralism) that I then apply in criticism and revision of some arguments in modern analytic metaphysics and in philosophy of science.That generic interpretive framework is used within this dissertation in examination of Western analytic metaphysics and philosophy of science. While I find independent support for that framework within contemporary philosophy, the framework also reflects an interpretation of Madhyamaka that I develop as a variation of the classic two truths view of Madhyamaka. My interpretation of the classical expression of the two truths is that there is relative existence of inherent nature that may be reflected in our conventions of discourse and habit, while ultimately no inherent nature can be found when the phenomena are analyzed more fully. In my modified interpretation of the two truths that corresponds to modern physics, for some phenomena inherent nature is found within specific (‘local’) contexts of discourse or domains of physics theory applicability, yet when we take a ‘global’ view that acknowledges many domains and relationships between domains we find an ultimate relationality rather than inherent nature.
Livros sobre o assunto "Nature (svabhāva)"
1
Ācārya Devasena’s Ālāpa Paddhati – The Ways of Verbal Expression श्रीमदाचार्य देवसेन विरचित आलाप पद्धति. Vijay Kumar Jain, 2024.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Nature (svabhāva)"
1
Priest, Graham. "Well-Founded Metaphysics." In The Fifth Corner of Four. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758716.003.0003.
Texto completo da fonteResumo:
This chapter explains the metaphysical picture that emerges in the Abhidharma thought of the first five hundred years of Buddhism. This endorses an ultimate reality composed of dharmas, partless objects with svabhāva (self-nature), and a conventional reality composed of objects conceptually constructed out of these.
2
Timalsina, Sthaneshwar. "Cosmic Process, Philosophy, and Soteriology in the Works of Abhinavagupta." In The Oxford Handbook of Tantric Studies. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.7.
Texto completo da fonteResumo:
Abstract An early eleventh-century polymath from Kashmir, Abhinavagupta developed groundbreaking work on metaphysics, epistemology, and aesthetics. However, he is perhaps best known as a mystic, writing on tantrism and Trika Śaiva philosophy. This chapter contextualizes the cosmology, epistemology, and soteriology of Abhinavagupta in light of particular contemporary scholarship. Explaining the world as an expression of the freedom (svātantrya) of the absolute, Śiva, who actualizes the manifold, Abhinava proposed a model of nondualism that recognizes the reality of the world, confirming it as an articulation of the absolute. Through both independent and commentarial works, he developed philosophy from tantric visualization and ritual practices, yogic and mystical experiences, and aesthetic experience, synthesizing these within the framework of Trika philosophy. This expresses the transcendence of the absolute from its creation, while remaining embodied and immanent. Materiality in this light is not expunged of the luminosity of consciousness or the exuberance of bliss. For Abhinava, embodiment and materiality were not the intrinsic nature (svabhāva) of the absolute.
3
Garfield, Jay L. "Examination of Conditions." In The Fundamental Wisdom of the Middle Way. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195103175.003.0031.
Texto completo da fonteResumo:
Abstract Central to this first chapter is the distinction between causes and conditions (Skt: hetu and pratyaya, Tib: rgyu and rkyen). This distinction is variously drawn and is controversial,14 and it is arguably differently understood in Sanskrit and Tibetan. The way I will understand it here, I argue, makes good, coherent sense not only of this chapter, but of Mūlamadhyamakakārikiā as a whole. Briefly, we will understand this distinction as follows: When Nagarjuna uses the word “cause” (hetu, rgyu), he has in mind an event or state that has in it a power (kriya, bya-ba)15 to bring about its effect and has that power as part of its essence or nature (svabhava, rang bzhin).