Logical Criticism Of Buddhist Doctrines

Logical Criticism of Buddhist Doctrines is a ‘thematic compilation’ by Avi Sion. It collects in one volume the essays that he has written on this subject over a period of some 15 years after the publication of his first book on Buddhism, Buddhist Illogic. It comprises expositions and empirical and logical critiques of many (though not all) Buddhist doctrines, such as impermanence, interdependence, emptiness, the denial of self or soul. It includes his most recent essay, regarding the five skandhas doctrine.

The 2nd Century CE Indian philosopher Nagarjuna founded the Madhyamika (Middle Way) school of Mahayana Buddhism, which strongly influenced Chinese, Korean and Japanese Buddhism, as well as Tibetan Buddhism. His writings include a series of arguments purporting to show the illogic of logic, the absurdity of reason. He considers this the way to verbalize and justify the Buddhist doctrine of “emptiness” (Shunyata). The present essay demonstrates the many sophistries involved in Nagarjuna’s arguments.

This book presents a brilliant account of of Theravada Buddhism and embraces a wide variety of themes ranging from the birth of Buddhism to the Buddha’s prophetic teachings regarding the future of mankind. Topics covered include, among many others, the background of early Buddhism; the significance of the Buddha’s birthday; the Buddhist doctrines of karma and reincarnation; the Buddhist conception of truth, good and evil, Nirvana, the individual, the universe and the material world; the Buddhist view of nature and destiny; Buddhism and the caste system; Buddhism and international law; and the contemporary relevance of the Buddha’s teachings to the modern world. Professor Jayatilleke always writes with both the scholar and the lay reader in mind. As a result, this is a highly readable and extremely penetrating book—and one that explores the roots and nature of the Buddha’s teachings and examines them in the light of contemporary knowledge. The present collection contains all essays earlier published in the book The Message of the Buddha, edited by Ninian Smart, as well as essays that were published the Wheel Publication series. Contents 1. Buddhism and the Scientific Revolution 2. The Historical Context of the Rise of Buddhism 3. The Buddhist Conception of Truth 4. The Buddhist Attitude to Revelation 5. The Buddhist Conception of Matter and the Material World 6. The Buddhist Analysis of Mind 7. The Buddhist Conception of the Universe 8. The Buddhist Attitude to God 9. Nibbana 10. The Buddhist View of Survival 11. The Buddhist Doctrine of Kamma 12. The Case for the Buddhist Theory of Karma and Survival 13. The Conditioned Genesis of the Individual 14. The Buddhist Ethical Ideal of the Ultimate Good 15. The Basis of Buddhist Ethics 16. The Buddhist Conception of Evil 17. The Criteria of Right and Wrong 18. The Ethical Theory of Buddhism 19. Some Aspects of the Bhagavad Gita and Buddhist Ethics 20. Toynbee’s Criticism of Buddhism 21. The Buddhist Attitude to Other Religions 22. Buddhism and Peace 23. The Significance of Vesakha 24. Buddhism and the Race Question 25. The Principles of International Law in Buddhist Doctrine

“Covers the basic philosophy and arguments of Mādhyamika, as well as discussing its possible influence on other forms of Buddhist thought, including Zen.”—Journal of Chinese Philosophy The chief purpose of Empty Logic is to expound the Mādhyamika philosophy of emptiness as presented in Chinese sources and to clarify misconceptions about this important Buddhist ideology. It is an attempt to present the earlier Chinese San-lun exposition of Nāgārjuna’s thought. To followers of Mādhyamika, the doctrine of emptiness is not a metaphysical theory; rather it is essentially a way of salvation. Few people know that one of the most significant outcomes of Nāgārjuna’s teaching was the creation of Zen (Ch’an) Buddhism in China. In this work, Hsueh-li Cheng provides a general background of Buddhism to give a historical perspective of Mādhyamika thought and development. After exploring the various meanings and use of emptiness in the process of salvation and illustrating the relationship between Mādhyamika and Zen, Cheng investigates how Mādhyamikas addresses the concepts of reality, God, and knowledge. There follows a brief comparison between Nāgārjuna’s, Kant’s, and Wittgenstein’s philosophies to suggest the unique nature of Nāgārjuna’s teaching and explain why his beliefs cannot be classified alongside the other two thinkers. Teaching emptiness as the middle way, the revolutionary Mādhyamika branch of Buddhism offers a singular and fascinating path to achieving liberation from the evil and suffering of the world.

A systematic and clear presentation of the philosophy of critical Realism as expounded by Dignaga and his school. The work is divided into two parts arranged into 26 chapters. Part I discusses the Nature of Existence, Logical Difficulties, Theory of Causation, Universals, Doctrine of Apoha, Theory of Soul and Problem of After-life. Part II deals with the Organic and Inorganic Perception, Inference and Negative Judgement. The two parts bound in one volume deal also with many subsidiary topics.

The Buddhist Answers contains detailed answers for the critical philosophical questions asked about Buddhism. This book is a result of extreme hard work of the author, researching into the lengthy Tripitaka, the doctrine of Lord Buddha. This book intends to establish a rational basis to the Buddhist beliefs. Lord Buddha preached in Jnanasaara Samuccaya' that, As the wise test gold by burning, cutting and rubbing it (on a piece of touchstone), so are you to accept my words after examining them and not merely out of regard to me.' The author did his level best to avoid personal opinions but to provide coherent answers by directly referring to various discourses by Lord Buddha in Tripitaka. This book can play a vital role in the international propagation of Buddhism. Buddhist missionaries can use this book as a handbook to answer the various philosophical questions which they encounter.

What is it like to be a Buddha? Is there only one Buddha or are there many? What can Buddhas do and what do they know? Is there anything they cannot do and cannot know? These and associated questions were much discussed by Buddhist thinkers in India, and a complex and subtle set of doctrinal positions was developed to deal with them. This is the first book in a western language to treat these doctrines about Buddha from a philosophical and thoroughly critical viewpoint. The book shows that Buddhist thinkers were driven, when theorizing about Buddha, by a basic intuition that Buddha must be maximally perfect, and that pursuing the implications of this intuition led them into some conceptual dilemmas that show considerable similarity to some of those treated by western theists. The Indian Buddhist tradition of thought about these matters is presented here as thoroughly systematic, analytical, and doctrinal. The book’s analysis is based almost entirely upon original sources in their original languages. All extracts discussed are translated into English and the book is accessible to nonspecialists, while still treating material that has not been much discussed by western scholars.

The cognitive science of religion has shown that abstract religious concepts within many established religious traditions often fail to correspond to the beliefs of the vast majority of those religions' adherents. And yet, while the cognitive approach to religion has explained why these "theologically correct" doctrines have difficulty taking root in popular religious thought, it is largely silent on the question of how they developed in the first place. Hugh Nicholson aims to fill this gap by arguing that such doctrines can be understood as developing out of social identity processes. He focuses on the historical development of the Christian doctrine of Consubstantiality, the claim that the Son is of the same substance as the Father, and the Buddhist doctrine of No-self, the claim that the personality is reducible to its impersonal physical and psychological constituents. Both doctrines are maximally counterintuitive, in the sense that they violate the default expectations that human beings spontaneously make about the basic categories of things in the world. Nicholson argues that that these doctrines were each the products of intra- and inter-religious rivalry, in which one faction tried to get the upper hand over its ingroup rivals by maximizing the contrast with the dominant outgroup. Thus the "pro-Nicene" theologians of the fourth century developed the concept of Consubstantiality in the context of an effort to maximize, against their "Arian" rivals, the contrast with Christianity's archetypal "other," Judaism. Similarly, the No-self doctrine stemmed from an effort to maximize, against the so-called Personalist schools of Buddhism, the contrast with Brahmanical Hinduism with its doctrine of an unchanging and eternal self. In this way, Nicholson shows how religious traditions, to the extent that their development is driven by social identity processes, can back themselves into doctrinal positions that they must then retrospectively justify.