Thesis (Ph. D.)--University of California, Berkeley, 1985. / Photocopy from microfilm of typescript.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1974. / Typescript. Vita. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Missouri-Columbia, 2008. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on June 8, 2009) Vita. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1970. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

The central argument of this thesis is that Vasubandhu's discussions of self, perception and objects are fundamentally pedagogical in character. Contemporary studies of Vasubandhu (fourth century CE) appear either to view his work as a philosophical system or as a practical guide for the attainment of liberation. In this study, I seek to challenge this divide, arguing instead that we need to recognise the pedagogical process underpinning Vasubandhu's writings. In order to demonstrate this, I develop an approach to the study of classical Indian philosophical traditions, which I term the dialogical approach. This approach, I argue, helps us to comprehend not only how Vasubandhu employs dialogue in his works, but also how later thinkers engaged with these works. I look in particular at the ways in which Kumarila (seventh century CE) and Śaṃkara (eighth century CE) interpreted Vasubandhu's thought. In Chapter One I develop the dialogical approach which I go on to apply throughout the thesis. I situate this within the broader context of existing approaches, which I term the thematic approach, the comparative approach and the navigational approach. I then explore some of the methodological challenges involved in the study of classical Indian philosophy in the twenty-first century, demonstrating how the dialogical approach might deal with these challenges. Chapter Two consists of an exploration of the primary texts used in the thesis. I address some important methodological difficulties relating to these texts, including questions of authorship, authenticity and availability. In addition, I explore why the texts upon which I have chosen to focus are particularly significant in terms of my overall argument. Chapter Three examines the idea of pedagogy and explains how I will employ the term in the rest of the thesis. Chapters Four, Five and Six focus upon the issues of self, perception and objects respectively, demonstrating how Vasubandhu's attitude towards these issues serves to support my idea of philosophy as pedagogy. In each of these chapters, I also explore how Kumarila and Śaṃkara respond to the Yogacara position on these issues. In the concluding chapter, Chapter Seven, I draw out some of the ways in which the preceding chapters have shown Vasubandhu's discussions of self, perception and objects to be pedagogical. I demonstrate how the dialogical approach which we developed in the thesis has helped to show this. Finally, I look the question of truthfulness, explaining how it serves to emphasise the significance of pedagogy in Vasubandhu's thought.

Vid en första anblick kan buddhismen och kristendomen tyckas utgöra en tydlig dikotomi inom den religiösa sfären, men undersöks saken närmre så märker vi snart att det utöver alla skillnader även finns många likheter. Föreliggande studie har för avsikt att behandla både likheter och skillnader mellan buddhismen och kristendomen i en konkret aspekt – genom att jämföra den kappadokiske asketen Evagrius Ponticus och den indiske buddhistiska tänkaren och författaren Vasubandhu i deras syn på människors upplevelse av världen.För att finna svar i denna fråga har respektive författares behandling av våra sinnen och vår perception undersökts, detta huvudsakligen utifrån Evagrius Kephalaia Gnostika samt Vasubandhus Abhidharma-kosa och Pañcaskandhaka-prakarana. Deras tankar i ämnet presenteras och analyseras var för sig, för att sedan också tas upp i en komparativ diskussion.Resultatet av denna studie visar att tidigare hypoteser om likheter mellan Evagrius och diverse buddhistiska skolor i många fall är tämligen relevanta. Däremot fungerar dessa likheter sällan som bevis för att Evagrius personligen skall ha influerats av indiska lärosystem. De flesta av hans tankar är snarare ett arv av den grekiska kontext i vilken han växte upp. Samtidigt som det alltså finns likheter kan vi också i resultatet se uppenbara skillnader mellan de olika kontexterna.Hypotesen att Evagrius i sitt författande av Kephalaia Gnostika skulle vara direkt påverkad av Vasubandhu eller andra buddhistiska läromästare går alltså utifrån denna studie inte att bekräfta även om likheterna mellan de två många gånger är närvarande.

This thesis summarily examines the concepts of moment, momentariness (ksanikavada) and impermanence (anitya) in Indian Buddhism, especially in the influential treatises produced by Vasubandhu (fifth century A.D.) An expose of impermanence and momentariness is at once a fair picture of the religious philosophy that mostly was Indian Buddhism--a religion appropriate on the philosophical level.

No description available.

Thesis (Ph. D.)--University of Chicago, Divinity School, 2002. / Includes bibliographical references. Also available on the Internet.

My study concerns the works of William James (1842--1910) and the Buddhist thinker Vasubandhu (circa fifth c.). In both cases there is a detailed examination of consciousness which looks at its physiological concomitants. Where James is concerned, this physiological study is found mainly within his Principles of Psychology (1890). In Vasubandhu's case the physiological preconditions of conscious life is inherited from traditional Buddhist psychology (skandhas), but are expanded into the Yogacara concept of the alaya-vijnana (storehouse consciousness). This novel form of consciousness has been interpreted as both a soul theory in Buddhism, and a form of metaphysical idealism. It is these elements that I juxtapose with similar notions found in Jamesian studies (self and idealism). Thus, Chapter One examines consciousness from the isolated perspective of each thinker, Chapter Two moves to an examination of self, and Chapter Three looks at the possibility of Idealism which is explicitly rejected by James, and is rejected also by many interpreters of the alaya-vijnana.