The Golden Age of Indian Buddhist Philosophy

Abstract

This book gives a concise account of one of the most vibrant episodes in the history of ancient Indian thought, the development of Buddhist philosophy from the composition of the Abhidharma works before the beginning of the Common Era up to the time of Dharmakīrti in the sixth century CE. This period was characterized by the development of a variety of Buddhist philosophical schools and approaches that have shaped Buddhist thought up to the present day: the scholasticism of the Abhidharma, the Madhyamaka’s theory of emptiness, Yogācāra idealism, and the logical and epistemological works of Diṅnāga and Dharmakīrti. The book attempts to describe the historical development of these schools in their intellectual context, with particular emphasis on three factors that shaped the development of Buddhist philosophical thought: the need to spell out the contents of canonical texts, the discourses of the historical Buddha and the Mahāyāna sutras; the desire to defend their positions by sophisticated arguments against criticisms from fellow Buddhists and from non-Buddhist thinkers of classical Indian philosophy; and the need to account for insights gained through the application of specific meditative techniques. While the main emphasis of our presentation is the period up the the sixth century CE, we will we also discuss some important selected figures who influenced Buddhist thought between this time and the decline of Buddhist scholastic philosophy in India at the beginning of the thirteenth century.

Language, Truth, and Pedagogy

“…Western Idealism and its Critics. Samath, Varanasi, Central University of Tibetan Studies, Westerhoff (2018) mountain, they would insist that more than the form or structure of the statement seen here is important. According to Buddhist logicians, a good argument, one sufficient to produce valid cognition, must satisfy three conditions.…”

Handbook of Positive Psychology, Religion, and Spirituality

“…Nagarjuna (c. 150-250 CE) developed the Madhyamika school that taught that all phenomena (dharmas) are empty (sunyata) of self-existence (Westerhoff, 2018). No phenomenon has an inner essence that makes it what it is; instead, phenomena arise out of their complex relationships with everything that exists.…”

Cultivating Emotional Granularity

“…While some Abhidharma traditions did not essentialize mental categories ( Gethin, 1992 ; Heim, 2013 ), others employed an essentialist approach ( Westerhoff, 2018 ) that limits granularity. For essentialists, an experiential feature belongs by virtue of its essence to a particular category (such as “anger”); thus, multiple, context-dependent categorizations of that feature are not possible.…”