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TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20300310T030000 RDATE:20301103T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20310309T030000 RDATE:20311102T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20320314T030000 RDATE:20321107T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20330313T030000 RDATE:20331106T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20340312T030000 RDATE:20341105T010000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 TZNAME:America/New_York EDT END:DAYLIGHT END:VTIMEZONE BEGIN:VEVENT UID:0a62d3b00aff131d51c576a633cd4154 CATEGORIES:Lectures CREATED:20200210T151852 SUMMARY:Thinking Beyond Thought: Tsongkhapa and Mipham on the Conceptualized Ultimate (Jay Garfield, Smith College) LOCATION:14 College Avenue\, Miller Hall Room 115 DESCRIPTION:Religion Department is a co-sponsor of the following talk hosted by the Phi losophy Department.\n\nAbstract:\nBuddhist accounts of the ultimate truth, especially in the Mahāyāna tradition, emphasize the fact that it is beyond all conception and inexpressible, yet knowable. If the path to awakening i s to make sense, the ultimate truth of which we have discursive knowledge p rior to awakening must in some sense be the same as that to which we have a ccess after awakening. This leads immediately to paradox, and this paradox leads to debates regarding the relationship between the categorized ultimat e we know prior to awakening and the uncategorized ultimate we know after a wakening. I explore some of these debates, defending the position of Tsongk hapa and the Geluk tradition.\nBio:\nJay L. Garfield chairs the Philosophy Department at Smith College. He is also visiting professor of Buddhist phil osophy at Harvard Divinity School, professor of philosophy at Melbourne Uni versity and adjunct professor of philosophy at the Central University of Ti betan Studies.\nGarfield’s research addresses topics in the foundations of cognitive science and the philosophy of mind; the history of Indian philoso phy during the colonial period; topics in ethics, epistemology and the phil osophy of logic; methodology in cross-cultural interpretation; and topics i n Buddhist philosophy, particularly Indo-Tibetan Madhyamaka and Yogācāra. G arfield’s most recent books are Minds Without Fear: Philosophy in the India n Renaissance (with Nalini Bhushan, 2017), Dignāga’s Investigation of the P ercept: A Philosophical Legacy in India and Tibet (with Douglas Duckworth, David Eckel, John Powers, Yeshes Thabkhas and Sonam Thakchöe, 2016), Engagi ng Buddhism: Why it Matters to Philosophy (2015), Moonpaths: Ethics and Emp tiness (with the Cowherds, 2015), and Madhyamaka and Yogācāra: Allies or Ri vals? (co-edited with Jan Westerhoff, 2015).\nHe is currently working on a book with Yasuo Deguchi, Graham Priest and Robert Sharf, What Can’t Be Said : Paradox and Contradiction in East Asian Philosophy; a book on Hume’s Trea tise, The Concealed Operations of Custom: Hume’s Treatise from the Inside O ut; a large collaborative project on Geluk-Sakya epistemological debates in 15th- to 18th-century Tibet following on Taktshang Lotsawa’s 18 Great Cont radictions in the Thought of Tsongkhapa and empirical research with another team on the impact of religious ideology on attitudes toward death. \n X-ALT-DESC;FMTTYPE=text/html:
Religion Department is a co-sponsor of the following talk hosted by the Philosophy Department.
Abstract:
Buddhist accounts of the ultimate truth, especially in the Mahāyāna tradition, empha size the fact that it is beyond all conception and inexpressible, yet knowa ble. If the path to awakening is to make sense, the ultimate tru th of which we have discursive knowledge prior to awakening must in some se nse be the same as that to which we have access after awakening. This leads immediately to paradox, and this paradox leads to debates regarding the re lationship between the categorized ultimate we know prior to awakening and the uncategorized ultimate we know after awakening. I explore some of these debates, defending the position of Tsongkhapa and the Geluk tradition.
Bio:
Jay L. Garfield chairs the Philosophy Department at Smith College. He is also visiting professor of Buddhist philosophy at Harvard Divinity School, prof essor of philosophy at Melbourne University and adjunct professor of philos ophy at the Central University of Tibetan Studies.
Garfield’s researc h addresses topics in the foundations of cognitive science and the philosop hy of mind; the history of Indian philosophy during the colonial period; to pics in ethics, epistemology and the philosophy of logic; methodology in cr oss-cultural interpretation; and topics in Buddhist philosophy, particularl y Indo-Tibetan Madhyamaka and Yogācāra. Garfield’s most recent books are&nb sp;Minds Without Fear: Philosophy in the Indian Renaissance (with Nalini Bhushan, 2017), Dignāga’s Investigation of t he Percept: A Philosophical Legacy in India and Tibet (with D ouglas Duckworth, David Eckel, John Powers, Yeshes Thabkhas and Sonam Thakc höe, 2016), Engaging Buddhism: Why it Matters to Philosophy (2015), Moonpaths: Ethics and Emptiness&nbs p;(with the Cowherds, 2015), and Madhyamaka and Yogācāra: Allie s or Rivals? (co-edited with Jan Westerhoff, 2015).
He is currently working on a book with Yasuo Deguchi, Graham Priest and Robert Sharf, What Can’t Be Said: Paradox and Contradiction in East A sian Philosophy; a book on Hume’s Treatise,&n bsp;The Concealed Operations of Custom: Hume’s Treatise from the Ins ide Out; a large collaborative project on Geluk-Sakya epistemologi cal debates in 15th- to 18th-century Tibet following on Taktshang Lotsawa’s 18 Great Contradictions in the Thought of Tsongkhapa& nbsp;and empirical research with another team on the impact of religious id eology on attitudes toward death.
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