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Early Mādhyamika in India and ChinaRobinson, Richard H., January 1967 (has links)
Thesis--University of London. / Includes bibliographical references (p. 321-328) and index.
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An expository and critical study of Mādhyamika philosophy from Chinese sourcesCheng, Hsueh-li, January 1974 (has links)
Thesis (Ph. D.)--University of Wisconsin--Madison, 1974. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.
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An introduction to Svātantrika-MādhyamikaIida, Shotaro. Bhāvaviveka. Unknown Date (has links)
Thesis (Ph. D.)--University of Wisconsin--Madison, 1969. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliography.
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Bhāvaviveka's Prajnāpradīpa : six chapters /Bhāvaviveka. Ames, William Longstreet. January 1986 (has links)
Thesis (Ph. D.)--University of Washington, 1986. / Vita. Bibliography: leaves [615]-629.
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Mīmāṃsakas and Mādhyamikas against the Buddhist epistemologists : a comparative study of two Indian answers to the question of justification /Arnold, Daniel Anderson. January 2002 (has links)
Thesis (Ph. D.)--University of Chicago, Divinity School, June 2002. / Includes bibliographical references. Also available on the Internet.
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The Buddha from Dol po and his Fourth council of the Buddhist doctrine /Stearns, Cyrus Rembert. Śes-rab-rgyal-mtshan, January 1996 (has links)
Thesis (Ph. D.)--University of Washington, 1996. / Vita. Includes bibliographical references (leaves [245]-266).
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Toward a Buddhist Philosophy and Practice of Human RightsKelley, Christopher January 2015 (has links)
The 14th Dalai Lama-Tenzin Gyatso (DL) has expressed strong support for the Universal Declaration of Human Rights (UDHR). While this may seem to be consistent with his outspoken promotion of basic "human values" and "universal responsibility" (Piburn, 2002), there is an unresolved metaphysical conflict between his endorsement of the UDHR and concomitant ideas like "inherent dignity" and "inalienable rights," on the one hand, and, on the other, his espousal of the Buddhist "Middle Way" or "Centrist" (Madhyamaka) thesis that all phenomena (i.e., persons, things, and ideas like "human rights") lack "intrinsic existence" (svabhāva). In this dissertation I argue that an "unforced consensus" (Taylor 2011) on rights can be achieved through an application of the Madhyamaka interpretation of the "two truths" (dvasatya; bden pa gnyis). Metaphysics, however, is only one dimension of the Madhyamaka account of reality. There is an equally (if not more) important "cognitive dimension" that pertains to how one sees and interacts with the world (Westerhoff, 2009). I believe this can be effectively applied to an analysis of the psychology of human rights foundationalism (i.e., the mindset that reifies rights). The DL believes that ultimately the safeguarding of human rights culture depends on a cognitive shift at the individual level. I explore the philosophical implications of this belief, and I contend that it is consistent with the concept of human development and education in the UDHR. I conclude that Tibetan Buddhist ideas and practices can potentially help bridge the divide between human rights foundationalism and anti-foundationalism in a manner that reinvigorates the utility of the UDHR, and yet does not philosophically yield to an essentialist world-view.
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