English (United Kingdom)

https://curated-unify.zendy.io/wp-json/zendy-region/v1/featured_content/oa?rat=en

https://curated-unify.zendy.io/wp-json/zendy-region/v1/highlighted_journal/

Zendy Plus

Presents the access of premium content as premium feature

Premium Content

Presents the keyphrase highlighting as premium feature

Keyphrase Highlighting

Presents the summarisation as premium feature

Summarisation

Insights

Presents the pdf analysis as premium feature

PDF Analysis

Presents the zaia usage as premium feature

ZAIA

Zendy Tools

Zendy Open

And he devotes two important chapters of the MalamadhyamakakjrikJ to the analysis of causality per se and of dependent arising more generally. The analysis developed in these chapters permeates the rest of the treatise. I have largely said my piece about how these chapters are to be read and about their role in Nagdrjuna's larger philosophical enterprise (Garfield 1990, 1994, 1995). I will review that account only briefly here as a preliminary to some applications. I think not only that Nagarjuna is right about the fundamental importance of causality, and of dependence more generally, to our understanding of reality and of human life but also that his own account of these matters is generally correct. Given these two premises, it follows that our conduct of natural science as well as the pursuit of our moral life should be informed by Nagarjuna's account of these matters. Here, I will develop some of these implications. I caution, however, that my development, at least in the case of ethics, is heterodox-although, as I will argue, absolutely orthodox Madhyamaka-within at least one major living tradition in which Madhyamaka is preserved and practiced: the dGe lugs pa school of Tibetan Buddhism. As a consequence, we will have reason to question both certain substantive claims made within that tradition about the necessary conditions of the cultivation of bodhicitta and the doxographic strategy of the tradition. My claims about the philosophy of science may be less controversial, but will nonetheless offend some. And that (on both counts) is as it should be. For the philosophy of science has been steadily maturing into a more Buddhist framework over the past few decades (even if most Western philosophers of science would not recognize that characterization). But there are residues of pre-Buddhist modernism in practice, and even those who opt for a more enlightened approach to these matters do not always see the big picture.

Nagarjuna's Theory of Causality: Implications Sacred and Profane