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Tractatus as evidence of his similarity to the
And here we may fancy naming to be some remarkable
Tibetan philosophical training colleges. Perhaps the
One of the most remarkable things about
(then quoting Plato) "what exists in its own right
'individuals' and my 'objects' (Tractatus...) were
What sort of mental habit holds things to be
He mentions the 'private language' explicitly in
PI 243:
--But that is not what I mean. The individual words
It is clear he does not mean simply the private use
Wittgenstein bother to imagine such a thing? He does
Naagaarjuna's prasa^ngas
Since the question is now seen to lie at the core
The outlook of philosophical egocentrism is
How do Wittgenstein and the Buddhist
PI 47:
"At that moment I hated him."--What happened
Examples from the Buddhist philosophical
Khapa's description of the critical techniques of his
Maadhyamika nonegocentrist critical analyses intend
Relativism or conventionalism about the
He goes still further in response to another
Thus it is precisely the reaffirmation of
(Lebensform) that sets the nonegocentrist analytic
(PI 355)... One objects: "So you are saying that
120)... And main source of our failure to understand
124)... Essence is expressed by grammar (PI 371)
Grammar tells what kind of object anything is
(Theology as grammar) (PI 373)
The great difficulty here is not to represent the
(PI 374)
The Praasa^ngika counterpart of this
"hardness" and "earth.") Candra states:
Tson Khapa here comments:
The main target of the critique is the notion of
Candra states that once one looks analytically for
Although analytically there is no self apart from
Here it should be noted that Candra's opponent
Candra's thrust is thus to show the incompatibility
The mature Wittgenstein's refusal to pretend to a
The philosophical nonegocentrist's attitude
For the clarity we are aiming at is indeed complete
What seemed to some of his contemporaries as
Buddha's teaching of relativity (pratiityasamutpaada)
Fundamental Treatise on the Middle Way to help
Coming at last to the question of the logical
Candrakiirti) took as the ultimate in subtle and
The word I have rendered in the preceding passage
Mention of the Tibetan as well as the Sanskrit here
(But we respond that) this (approach) is utterly
This false start on the refutation of privacy is
Tson Khapa elucidates Candra's assault on a
Bhaavaviveka is arguing against a naive absolutist of
Bhaavaviveka is concerned and as far as he
Bhaavaviveka maintains consistently to be
Your use of the thesis-qualification "absolutely"
Buddhist Vaibhaa.sika and the Brahmanical Vai'se.sika
Vaibhaa.sika) or "material sound" (unacceptable to
This apparently reasonable tack proves calamitous
Candra argues that Bhavya cannot have a 'mere
The refutation here comes down to the hyperbolic
How uncanny is the resonance of Saunder's and Henze's
Candra then follows this point with a refutation
You DO NOT EVEN SEE IT! And this too is clear: If as
Here again we find Wittgenstein levelling the
Henze call the "ascription argument" and attribute to
(just like Svaatantrika) cannot treat the notions of
'I' and 'my experience' as logically primitive to
(parentheses added). This argument topples the
European absolutism the same critique earlier applied
It means that philosophy today is crippled by
Wittgensteins over the twenty centuries during which
Wisdom") whose attainment was defined as the ultimate
Indians. Especially the philosophical heritage of the
Language Problem: A Philosophical Dialogue (New
(hereafter PI)
5. My use of "relativism" here should be understood
10. PLP, p. 62ff
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Philosophical nonegocentrism in Wittgenstein and Candrakiirti

Philosophical nonegocentrism in Wittgenstein and Candrakiirti

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Published by: dsd8g on Jan 25, 2013
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