These essays engage Jin Y. Park’s recent translation of the work of Kim Iryŏp, a Buddhist nun and public intellectual in early twentieth-century Korea. Park’s translation of Iryŏp’s Reflections of a Zen Buddhist Nun was the subject of two book panels at recent conferences: the first a plenary session at the annual meeting of the Society for Asian and Comparative Philosophy and the second at the Eastern Division of the American Philosophical Association on a group program session sponsored by the (...) International Society for Buddhist Philosophy. This exchange also includes a response from Park. (shrink)

Does cross-cultural philosophy stand in need of a hermeneutical expansion? In engaging with this question, the symposium focuses upon methodological issues salient to cross-cultural inquiry. Douglas L. Berger lays out the ground for the debate by arguing for a methodological approach, which is able to rectify the discipline’s colonial legacies and bridge the hermeneutical distance with its objects of study. From their own perspectives, Hans-Georg Moeller, Paul Roth and A. Raghuramaraju analyze whether such a processual and hermeneutically-sensitive approach can (...) indeed open up new hermeneutic horizons. Their responses shed light upon cross-cultural philosophy’s continued embedment in Euroamerican professional philosophy and how the locality of its knowledge-seeking endeavors may indeed have repercussions on attempts to bridge temporal and spatial distances. (shrink)

Analysis and case studies show that including different orientations toward the natural world makes for more effective scientific practice and science education.

Introduction; Aidos in Homer; From Hesiod to the Fifth Century; Aeschylus; Sophocles; Euripides; The Sophists, Plato, and Aristotle; References; Glossary; Index of Principal Passages; General Index.

Neil Young and Philosophy examines the music, career, and life of Neil Young from a variety of philosophical perspectives in ethics, socio-political thought, and aesthetics. It will be of great interest both to Neil Young fans and to scholars and teachers of philosophy and culture.

. This paper describes a cross-cultural and developmental research project on naïve or folk biology, that is, the study of how people conceptualize nature. The combination of domain specificity and cross-cultural comparison brings a new perspective to theories of categorization and reasoning and undermines the tendency to focus on “standard populations.” From the standpoint of mainstream cognitive psychology, we find that results gathered from standard populations in industrialized societies often fail to generalize to humanity at large. For example, similarity-driven typicality (...) and diversity effects and basic level phenomena either are not found or pattern differently when we move beyond undergraduates. From the perspective of domain-specificity, standard populations may yield misleading results, because such populations represent examples of especially impoverished experience with respect to nature. Conceptions of humans as biological kinds vary with cultural milieu and input conditions. We also show certain phenomena that are robust across populations, consistent with notions of domain-specificity. (shrink)

In verse nine of the Vigrahavyavartani, Nagarjuna gives a defense of his skepticism by insisting that he makes no proposition concerning the nature of reality. B. K. Matilal has argued that this position is not an untenable one for a skeptic to hold, using as an explanatory model Searle’s distinction between a propositional and an illocutionary negation. The argument runs that Nagarjuna does not refute rival philosophical positions by simply refuting whatever positive claims those positions might make, but rather he (...) refuses the very act of making an assertion. From this kind of illocutionary negation, however, a certain paradoxicality arises: for in the negating the act of assertion, the skeptic is barred from asserting his or her own position, for under this condition, if he or she asserts that position, it is falsified! I want to argue that there are certain senses in which it seems that Nagarjuna’s resorting to the illocution we find in the Vigrahavyavartani may not have been necessary for the maintenance of his skeptical position, for he has recourse to prasanga counter-arguments which can always offset the metaphysical and epistemological claims of the Hindu and Buddhist philosophers whom he confronts. There are also places in the Karika itself, where certain pramanas seem to be employed, that give one the impression that this kind of skepticism and the pramanas are only inimical to one another insofar as the latter may lead to the metaphysical, essentialist extremes criticized by the Buddhists. Nagarjuna’s illocution in this light seems an attempt to radicalize his difference from a developing Nyaya extensionalist theory of the pramanas, a theory in which the Buddhists and the Naiyayikas are closer than anywhere else. (shrink)

Discusses the journey of Buddhist ideas on awareness and personhood from India to China. Encounters of Mind explores a crucial step in the philosophical journey of Buddhism from India to China, and what influence this step, once taken, had on Chinese thought in a broader scope. The relationship of concepts of mind, or awareness, to the constitution of personhood in Chinese traditions of reflection was to change profoundly after the Cognition School of Buddhism made its way to China during the (...) sixth century. India’s Buddhist philosophers had formulated the idea that, in order for human beings to achieve perfect enlightenment, they had to produce a state of awareness through practice that they described as “luminous.” However, once introduced to the Chinese tradition, the concept of the “luminous mind” was to become a condition already found within human nature for the possibility of achieving human ideals. This notion of the luminous mind was to have far-reaching significance both for Chinese Buddhism and for medieval Confucianism. Douglas L. Berger follows the transforming path of conceptions of the luminosity of consciousness and the perfectibility of personhood in order to bring into clearer relief the history of Indian and Chinese philosophical dialogue, as well as in the hope that such dialogue will be reignited. (shrink)

For over twenty years Douglas Berger has advanced research and reflection on Indian philosophical traditions from both classical and cross-cultural perspectives. This volume reveals the extent of his contribution by bringing together his perspectives on these classical Indian philosophies and placing them in conversation with Confucian, Chinese Buddhist and medieval Indian Sufi traditions. Delving into debates between Nyaya and Buddhist philosophers on consciousness and identity, the nature of Sankara's theory of the self, the precise character of Nagarjuna's idea of (...) emptiness, and the relationship between awareness and embodiment in the broad spectrum of Indian thought, chapters exhibit Berger's unusually broad range of expertise. They connect Chinese Confucian and Buddhist texts with classical Indian theories of ethics and consciousness, contrast the ideas of seminal European thinkers like Nietzsche and Derrida from prevailing themes in Buddhism, and shed light on the spiritual and political dimensions of the Mughal prince Dara Shukoh's immersion into Vedantic thought. Always approaching the arguments from an intercultural perspective, Berger shows how much relevance and resonance classical Indian thought has with ancient Confucian views of ethics, Chinese Buddhist depictions of consciousness and medieval Mughal conceptions of divinity. The result is a volume celebrating the rigor, vitality and intercultural resonance of India's rich philosophical heritage. (shrink)

This book takes an interdisciplinary approach, bringing together the work of researchers in anthropology, cognitive and developmental psychology, biology, and ...

A pivotal focus of exegesis of Nāgārjuna's Mūlamadhyamakakārïkā (MMK) for the past half century has been the attempt to decipher the text's philosophy of language, and determine how this best aids us in characterizing Madhyamaka thought as a whole. In this vein, MMK 24:18 has been judged of particular weight insofar as it purportedly insists that the concepts pratītyasamutpāda (conditioned co-arising) and śūnyatā (emptiness), both indispensable to Buddhist praxis, are themselves only "nominal" or "conventional," that is, they are merely labels (...) that do not referentially signify anything that can be taken to be an ontologically ultimate reality. In various guises, as a result of this explication, Nāgārjuna's thought has been seen to embrace an overarching linguistic nominalism or conventionalism in which words, whether they are used for the purposes of theory or practice, though they serve as commonly accepted currency in the transactions of worldly business (vyavahāra), are in the end only ideas (prajñapti) or metaphysical fabrications (prapanca). This interpretation is largely due to tenaciously inaccurate translations and expositions of MMK 24:18 and their dependence on Candrakīrti's peculiar analysis of this verse in his Prasannapadā. This essay will attempt to correct both the diction of the major translations of MMK 24:18 and the fictions of nominalism and conventionalism that the consequent interpretations of this stanza have perpetuated. The argument that will be developed in the course of this essay is that Candrakīrti's reading of this verse proffers a strong form of linguistic nominalism that Nāgārjuna himself does not embrace. It will be shown, based on everything else found in the MMK, that Nāgārjuna, rather than advocating the mere nominal or conventional status of terms such as pratītyasamutpāda and sunyata, demands they be accepted as both pedagogically useful and even referentially accurate descriptions of the world as it is. (shrink)

Fair trade bananas are the latest inan increasing array of commodities that are beingpromoted by various organizations in an effort tocreate alternative production and consumption patternsto the environmentally destructive and sociallyinequitable patterns inherent in traditionalproduction and trade systems. Fair trade is touted asa strategy to achieve more sustainable developmentthrough linking environmentally and socially consciousconsumers in the North with producers pursuingenvironmentally sound and socially just productionpractices in the South. Promotion of fair tradebananas in Europe has achieved impressive initialgains on the consumer (...) end of the commodity chain,capturing 10 percent or more of the banana trade inseveral countries. Yet in spite of these gains, thefair trade banana initiative appears to beencountering serious obstacles to its further success.We argue that the primary challenge in creating atruly alternative trade in bananas stems from thedifficulties of upholding rigorous social andenvironmental standards in the face of increasinginroads into fair trade markets by transnationalcorporations producing under less rigorous conditions.We then develop a series of options for strengtheningfair trade banana initiatives in both Europe and NorthAmerica. We conclude by arguing that the case ofbananas illuminates the general question of how toachieve more progressive and sustainable productionand consumption systems within a global system thatdrives production and consumption toward greaterintegration and homogenization under the control oftransnational corporations. (shrink)

Pesticides remain an integral part of development efforts to renew economic growth in Central America and lift the region out of a severe economic crisis. This paper analyzes the implications of the continued reliance on pesticides for heightening economic and ecological problems in the agrarian sector.Relying on a case study of export melon production in Choluteca, Honduras, the author argues that current development strategies, which rely heavily on pesticides, are generating ecological disruption that creates conditions biased against small producers. Lack (...) of knowledge of the hazards inherent in the technology and the resulting emergence of pesticide resistant pests, crop losses, environmental contamination, and public health problems, pose serious obstacles to the survival of small-scale producers. Meanwhile transnational and other flexible, large scale operations often adapt to such conditions, and on occasion may even turn such problems to their benefit. The author concludes that economic growth may only be sustainable when questions of social equity and ecological viability are brought to the forefront of U.S. development strategies. (shrink)

This discussion concentrates on the meaning of Nausicaa's words in lines 286–8, in particular on the force of the phrase κα δ' λλ κτλ. and the sense of the verb μσγηται. On the latter Hainsworth comments, ‘In later usage the simple verb in such a context is used as a euphemism for the sexual act. The line must have sounded most odd to the classical age.’ Thus he translates ‘associate with’, citing Odyssey 7.247 as an exact parallel; since, in that (...) place, the verb refers to nothing more than ordinary human intercourse , with no further connotations, one must conclude that Hainsworth sees no innuendo whatever in 6.288. (shrink)