Nagarjuna’s no-thesis view revisited: the significance of classical Indian debate culture on verse 29 of the Vigrahavyāvartanī

The aim of this essay is to clarify Nāgārjuna’s use of the term pratijñā (thesis) in verse 29 of the Vigrahavyāvartanī (VV) as situated in its contemporaneous thriving debate culture. In contrast to the standard formulation, which interprets the term pratijñā as a reference to the thesis of ?ūnyatā (emptiness) proffered by Nāgārjuna in the Mūlamadhyamakakārikā, an examination of the debate culture in, and leading up to, second-century CE India shows that the term pratijñā refers to the first of five steps within the Nyaya five-membered syllogism as it functions within a vita??ā form of debate. Through an examination of the context in which this verse was written, the association made between Nāgārjuna’s use of pratijñā in the VV and ?ūnyatā within other texts becomes dislodged, thereby demonstrating the inadequacy of the standard formulation and the need for a revised understanding of the intent of the VV.     

On recognition and self: a discussion based on Nyāya,Mīmāṃsā and Buddhism

The phenomenon of recognition is a point of contention in the debate between the orthodox Hindus and Buddhists on whether the self (ātman) exists. The Hindus, including Naiyāyikas and Mīmā?sakas, argue that recognition evidences the existence of the self, while Buddhist philosopher ?āntarak?ita maintains that there is no self and recognition should be explained in another way. This article examined two disputes, focusing on the two subsidiary aspects of a recognition: memory and self-recognition. For Hindus, it is the existence of the self that makes memory and self-recognition possible. For Buddhists, it is due to the phenomena of memories and self-recognitions that people postulate the existence of the self. I argue that Buddhist explanation of memory is more acceptable, while their debates on self-recognition should be considered as a tie.     

Analogies between al-Māturīdī’s and Duns Scotus’s Ethical Perspectives

Al-Māturīdī and Duns Scotus share an ethical paradigm that represents the middle ground between divine command and natural law theories in ethics. While al-Māturīdī’s theory can generally be located between Ash?arite divine command and Mu?tazilite natural law theories in Islamic ethics, Scotus’s theory can be placed between William of Ockham’s divine command and Thomas Aquinas’s natural law theories in Christian ethics. Although the starting point of their ethical perspectives is fundamentally based on criticism of natural law theory, neither theologian can be labelled as a typical divine command theorist. This moderate theory may therefore be described as the theory of soft divine command. The main purpose of this article is to draw attention to some similarities between al-Māturīdī’s and Duns Scotus’s ethical perspectives: First, both theologians highlight the composite picture of human nature in terms of morality. In other words, they posit that humans have two opposite tendencies: ‘affection for justice’ and ‘affection for advantage’. Second, although both theologians grant reason an ontological authority in determining what is good and bad, this authority is not limitless. Finally, both theologians argue that, unless one takes account of God’s freedom and wisdom, the moral order in the world cannot be fully comprehended.     

Breakthrough to Modernity,Apologia for Traditionalism: the Russian Orthodox View of Society and Culture in Comparative Perspective

Since the end of the socialist period in 1990, Buddhism in Mongolia has been undergoing a resurgence. Temples no longer oversee vast tracts of land and receive income from the activities of bonded nomadic herders as they did in the presocialist period. They must instead fund themselves from the freely given donations of lay Buddhists. Whilst the majority of the Mongolian population self-identify as Buddhist, regular donations to temples are not an assumed part of social and economic relationships. Unlike the case in most other Asian Buddhist societies, the concept of giving donations as a way to make merit was not present amongst my interlocutors. The urban Mongolians that I spoke to viewed their donations as payments for highly valued ritual services. The act of donating to temples was for some an ambivalent activity, bringing to the fore broader issues relating to spiritual authority, religious education and observance, and the necessary conditions for spiritual efficacy. In this article I investigate patterns of religious giving in Ulaanbaatar in relation to ideas about donation, the role of religious specialists and concerns about the intersections between capitalism and religion.     

Testimony,simulation, and the limits of inductivism

Although theorists disagree about precisely how to characterize the link between anger and moral judgment, that they are linked is routinely taken for granted in contemporary metaethics and philosophy of emotion. One problem with this assumption is that it ignores virtues like patience, which thinkers as different as Cassian, ?āntideva, and Maimonides have argued are characteristic of mature moral agents. The patient neither experience nor plan to experience anger in response to (at least some) wrongs. Nevertheless, we argue, they remain capable of judging such actions to be wrong. This indicates that a different account of the relationship between anger and moral judgment is required. We conclude by proposing one such account, showing how a metaethicist who was more attentive to the normative ethics of anger might set about reconstructing her position.     

The incarnated icon of Ṣaydnāyā: light and shade

The shrine of the Virgin Mary in the Syrian town of ?aydnāyā is an important Levantine Christian centre and one of the principal Christian pilgrimage sites in the Middle East, second only to the holy city of Jerusalem during the Middle Ages. This study's intent is to examine in detail, and to provide a key for interpreting, the major incongruity emerging through a comparison of the two main textual traditions regarding the shrine: the Christian-Arabic and the Latin-Western. The dissimilarity is constituted by the significant divergences concerning the representation of the miracle of the incarnation traditionally ascribed to the icon of the Virgin venerated in ?aydnāyā, which is essentially omitted in the Christian-Arabic sources. I argue that a key to the understanding of this reticence can be provided by an analysis of the heretical character ascribed to this particular miracle in Islamic theological thought and of the consequent threat it posed to the survival of the shrine itself. That being the primary focus of the investigation, the article also explores some aspects of the cultural and historical vicissitudes and crises of the cult of the shrine in the West from the fourteenth century onwards which, despite the great number of academic works dedicated to this subject, have remained unclear to this day. More specifically, I argue that apparently aporematic elements on the textual level can be interpreted logically by examining the central role played by the Knights Templar in the cult's material and cultural diffusion and by taking into account the connection of the shrine's decay with the order's downfall. The present analysis focuses almost exclusively on the medieval period as being the most significant for the formation and development of the cult of the shrine.     

Love Incessantly Flows: Mae Naak,a New Asian Opera Heroine Born out of a Thai Buddhist Narrative

The folklore of Nak (Naak) or ‘Mae Nak Phrakhanong’ (Mother Nak of Phrakhanong District) permeates Thailand as the most popular story of a ghostly haunting. The story, originating in the nineteenth century, has been made into a plethora of versions including more than 20 film adaptations. My research focuses on the 2003 opera Mae Naak composed by Somtow Sucharitkul. The opera contains idiosyncratic traits different from other versions, which reflect Thais’ multiple feelings of horror, veneration and affection to Nak. Somtow creates a new Asian heroine in opera, who bears powerful emotions of love and desire to live, unlike the stereotype such as Madama Butterfly. The conclusion, however, does not define the emotional aspect of the story as merely the ignorance of impermanence and attachment. Instead, the narrative helps each individual to concretise and personalise the more abstract concepts of Buddhism. The opera depicts true love that continues through rebirths with her beloved in a karmic journey.     

The architecture of Fazang’s six characteristics

This paper examines the Huayan teaching of the six characteristics as presented in the Rafter Dialogue from Fazang’s Treatise on the Five Teachings. The goal is to make the teaching accessible to those with minimal training in Buddhist philosophy, and especially for those who aim to engage with the extensive question-and-answer section of the Rafter Dialogue. The method for achieving this goal is threefold: first, contextualizing Fazang’s account of the characteristics with earlier Buddhist attempts to theorize the relationships between wholes and their parts; second, explicating the meaning Fazang likely attributes to each of the six characteristics; third, situating the characteristics as explicated within Fazang’s broader metaphysical framework.     

Shīʿa neo-traditionalist scholars and theology of homosexuality: review and reflections on Mohsen Kadivar’s shifting approach

This article explores how Shī?a neo-traditionalist scholars have formed views on the issue of homosexuality by applying Shī?a Islamic version of ijtihād. This theme will be investigated with reference to Dr Shaykh Mohsen Kadivar’s shifting approaches on homosexuality. In response to questions he received from 2006 to 2014 from Shī?a grassroots Muslims, Kadivar passed through three stages in his view of the issue of same-sex relationships moving from a harshly punitive to a merely tolerant and finally a more moderate position, albeit one that did not incorporate human rights. This article explores how Kadivar began by upholding an Islamic traditionalist homophobic view towards homosexuality in which same-sex relationships are perceived as a threat to Muslim societies so are, therefore, prohibited (?arām) and must be severely punished. Equally, it also explores how Kadivar developed a more tolerant perspective, by rejecting the traditional punishments of homosexuality, and then advocated a moderate view, by conceding that homosexual Muslims should have general civil rights. Although Kadivar is still reluctant to accept homosexual individuals as being permitted to fulfil their sexual desires and needs as their basic human rights, this article argues that a deeper reading of Kadivar’s scholarship demonstrates that his theological repertoire is extensive enough to have the capacity to permit practicing homosexuality in Islam. Kadivar seems to be sufficiently self-aware to recognize this capacity which initiated to develop and progress his Islamic approach on this issue since a decade ago, albeit slowly.     

The Hesychast method of prayer: its anthropological and symbolic significance

Hesychasm is an Eastern Christian method of prayer based on the invocation of the Name of Jesus and on the ‘descent of the noÛs (‘intellect’, ‘mind’ or ‘spirit’) into the heart’. This spiritual path, the method of which emerged in its most explicit form between the thirteenth and the fourteenth centuries on Mount Athos, is the core of Christianity, since it consists in the inner practice of the fervent and continuous repetition of the holy Name and aims to achieve metánoia (‘change of the noÛs’) for the entire human being; and a personal relationship with Jesus Christ through an incessant militia super terram comparable to the Muslim jihād al-akbar (‘great holy war’). A meditated analysis of some forms of symbolism which characterize the method in question plus a few comparisons between some central components of Hesychasm, Sufism and other traditional spiritual paths may be an adequate starting-point to understand more deeply the symbolic and anthropological aspects of this eminently ‘paradoxical’ ascetic discipline.