Reflections on Nagarjuna’s The Refutation of Criticism (Vigrahavyavartani)
ABSTRACT: In verse nine of the Vigrahavyavartani, Nagarjuna gives a defense of his skepticism by insisting that he makes no proposition (pratijna) concerning the nature of reality. B. K. Matilal has argued that this position is not an untenable one for a skeptic to hold, using as an explanatory model Searle’s distinction between a propositional and an illocutionary negation. The argument runs that Nagarjuna does not refute rival philosophical positions by simply refuting whatever positive claims those positions might make, but rather he refuses the very act of making an assertion. From this kind of illocutionary negation, however, a certain paradoxicality arises: for in the negating the act of assertion, the skeptic is barred from asserting his or her own position, for under this condition, if he or she asserts that position, it is falsified! I want to argue that there are certain senses in which it seems that Nagarjuna’s resorting to the illocution we find in the Vigrahavyavartani may not have been necessary for the maintenance of his skeptical position, for he has recourse to prasanga counter-arguments which can always offset the metaphysical and epistemological claims of the Hindu and Buddhist philosophers whom he confronts. There are also places in the Karika itself, where certain pramanas seem to be employed, that give one the impression that this kind of skepticism and the pramanas are only inimical to one another insofar as the latter may lead to the metaphysical, essentialist extremes criticized by the Buddhists. Nagarjuna’s illocution in this light seems an attempt to radicalize his difference from a developing Nyaya extensionalist theory of the pramanas, a theory in which the Buddhists and the Naiyayikas are closer than anywhere else.
In verse nine of his Vigrahavyavartani, Nagarjuna thematizes an objection to his skeptical "middle" position in the following way.
If all things were devoid of an intrinsic nature, there would, nevertheless, be an absence of intrinsic nature (yadi sarvadharmanam svabhava na bhavet tatrani nihsvabhava bhavet). But then, even this name "absence of intrinsic nature" would not be possible (tatra nihsvabhava ity evam namani na bhavet).
Why? Because there is no name whatever without an object (nama hinirvastukam kimcid api nasti). Thus since the name exists (namasadbhavat), there is an intrinsic nature of the things; and since they have an intrinsic nature, all things are non-void (asunya). (1)
In the famous twenty-ninth verse, Nagarjuna, addressing the objection, writes:
Walker, Alice. “Everyday Use.” Literature: Reading, Reacting, Writing. Eds.Laurie G. Kirszner and Stephen R. Mandell. 4th ed. Fort Worth: Harcourt Brace, 2000. 280-86.
The word interbeing explains the concept of emptiness through the idea of changeable and interdependent existence. The prefix “inter-” defines the changeable and interdependent nature of things and the verb “to be or being” means existence. According to the Prajnaparamita Heart Sutra, “Form is emptiness, and emptiness is form.” Emptiness does not mean that things do not exist but rather it means that things cannot exist by themselves alone. Thich Nhat Hanh uses an interesting example of paper to explain changeable and interdependent existence of things. Paper cannot exist without the trees from which it is made. Trees cannot exist or grow without rainwater which comes from clouds. Every aspect of existence is interrelated to each other. Paper and trees, trees and rain, rain and clouds are all manifestations of interbeing with each other.
Symbolism, it can be used for many things, such as expressing meaning, feelings, or emotions through an object by the author. It can be simple things that can show such emotion. Even flowers can have symbolic references, such as Roses. A rose symbolizes romance and love. A Lillie may stand for beauty of temptation. But not all symbols may have a positive reference to it. Example “These emotions are holding me down as if chains her tugging at my every move”. This shows that the character of this situation is being held down by chains that are giving her a hard time and or trapped because of these symbolic chains. Many other objects colors may come into play other short stories or articles seen. Seasons dates can be considered symbols as well. February is a symbol of love because of the holiday Vanlentines Day which is full of romance and love. Others may have their own symbols that can be infered on their own to show their grief or extacy at that time. Symbols may be located everywhere just like in this short story by Eudora Welty. Many have a big impact on what the author is trying to address to her readers young and old all races around the world.
The quilt symbolized the family’s origins. It had pieces of family member’s fabric sown on to it to so that they and their importance to the family could be remembered. Each part of the quilt told a story. Maggie learned to quilt from her grandmother and understands that they are an important part of her family’s heritage. Dee overlooks the value of the quilts, not seeing it as an important artifact in her family’s history but as more of a cultural trophy. She wants the quilts to “hang them” only because she likes the hand stitching that was done on them. Dee says Maggie would put the quilts to “everyday use” which is exactly their purpose so she would be honoring her heritage. Mama doesn’t want dee to have the quilts because she knows that dee will not honor the heritage by putting the quilts to use so she decides to give them to Maggie who
Walker, Alice. “Everyday Use.” Literature and the Writing Process. Ed. Elizabeth McMahan, Susan X Day, and Robert Funk. 10th ed. Upper Saddle River: prentice, 2014. 155-161.
Symbolism is what a person represents. Symbolism can be an object, person, situation, events or actions that have a deeper meaning in context. The dove is a symbol of peace. A red rose or red color stands for love or romance. Black is a symbol that represents evil or death. A ladder may stand as a symbol for a connection between the heaven and the earth. A broken mirror may symbolize separation. Symbolism is a meaning of heritage from the past ancestors like quilts, butter churns, front yards, and knowing how to make quilts from old dresses can represent symbolism. For example quilts can represent what the family from the past have done and what their experienced on. In this short story ‘Everyday Use’ all the objects represent symbolism.
Wright, A., Henkin, S., Feblowitz, J., McCoy, A., Bates, D., & Sittig, D. (2013). Early results of the meaningful use program for electronic health records. New England Journal of Medicine, 368(8), 779-780. http://dx.doi.org/doi: 10.1056/NEJMc1213481
This story leaves us to wonder exactly what Dee’s motives were; her character was plagued with lots of cognitive dissonance, she wants to preserve her roots yet she hates her past, she is proud of the hard work heirlooms like the churn and dasher but she criticizes her mother and sister for living a simple life. The story encourages us to question how we should preserve and honor our own family and cultural heritage and to respect the idea that not all people show respect and tribute in the same way. Preserving things through everyday use can be seen as a way to keep memories alive or a way to destroy the past, depending on how you view the world.
Nature by its very definition is the genetic makeup of that person, the nature of someone may refer to their attitude or behavioral
Electronic health records were developed early in the 1960s and were first utilized by Mayo Clinic in Rochester, Minnesota and the Medical Center Hospital of Vermont (Electronic Mcgraw Hill, 2017). In the next two decades, more information and functionalities were added to the electronic medical records system in order to improved patient care. Drug dosages, side effects, allergies, and drug interactions became available to be used by doctors electronically, enabling that information to be incorporated into electronic health-care systems (Electronic Mcgraw Hill,
When she was a young girl she hated her home and moved away at the first opportunity she had. The quilts that have now become so significant, she once had turned down upon her mother’s offering. Dee is no longer her adolescent self and has evolved into a strong woman, on a quest to know where she came from, in order to build a better future for herself and her generation. Mama and Maggie, unable to see Dee’s true nature, meet her with hostility and apprehension. They feel as if Dee is somehow tarnishing the heritage they have, in return for personal gain. The word heritage holds a different meaning in the eyes of the three women, and thus leaves Dee feeling objectified. Dee’s efforts are feeble and Maggie smiles a “real smile” as Dee leaves. The two watch the dust settle, as they sit outside and find enjoyment in the fact that Dee is now
We find only one systematic work on it i.e. Jayarasi’s Tattvopalavasimha (The Lion That Devours All Categories) of the seventh century A.D., where central view of Materialists presented is - nothing can be real except what we see with our senses. In consonance with this general outlook to reality, Carvaka do not accept a permanent self-different from physical body and thus reduce personal identity in material terms to bodily continuity. Carvaka says that there is no such thing as atman as we cannot perceive it. We do not and cannot prove its existence with the help of inference, because inference is not a valid source of knowledg. However, Jainism, Mimamsa and the later Naiyayikas insist that the self as the subject is directly cognised in every experience. As quoted in different sources referring to Lokyata/Materialist’s teachings: “etãvãn eva puruso yãvãn indriyagocarah” (That much is man which is seen by senses) and “caitanya-viéistah kãyah purusah” (Body endowed with consciousness is man).
I will now examine what it means to be religious with a critical enquiry into Buddhism, Hinduism and
Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline the relationship between quantum physics and non-locality, as this gives a western scientific explanation for no-self. Returning to the original source of Buddhism, I will briefly outline the discussion between Siddhartha and Vaccha regarding atman, then discuss the mind and no-self and their relationship to liberation. Finally I will summarize a few issues that the western mindset may face approaching this topic.
Walker, Alice. "Everyday Use." Literature‑ An Introduction to Reading and Writing 5th ed. Eds. Edgar V. Roberts and Henry E. Jacobs. Upper Saddle River: Prentice Hall, 1998. 86‑92.