- The Oxford Handbook of Indian Philosophy
- Introduction: Why Indian Philosophy? Why Now?
- Interpreting Indian Philosophy: Three Parables
- History and Doxography of the Philosophical Schools
- Philosophy as a Distinct Cultural Practice: The Transregional Context
- Comparison or Confluence In Philosophy?
- Nāgārjuna on Emptiness: A Comprehensive Critique of Foundationalism
- Philosophical Quietism in Nāgārjuna and Early Madhyamaka
- Habit and Karmic Result in the <i>Yogaśāstra</i>
- Vasubandhu on the Conditioning Factors and the Buddha’s Use of Language
- Buddhaghosa on the Phenomenology of Love and Compassion
- The Philosophy of Mind of Kundakunda and Umāsvāti
- Vātsyāyana: Cognition as a Guide to Action
- Bharthari on Language, Perception, and Consciousness
- Coreference and Qualification: Dignāga Debated by Kumārila and Dharmakīrti
- Reflexive Awareness and No-Self: Dignāga Debated by Uddyotakara & Dharmakīrti
- The Metaphysics of Self in Praśastapāda’s Differential Naturalism
- Proving Idealism Dharmakīrti
- Śāntideva’s Impartialist Ethics
- A History of Materialism From Ajita to Udbhaṭa
- Consciousness and Causal Emergence: Śāntarakṣita Against Physicalism
- Pushing Idealism Beyond its Limits: The Place of Philosophy in Kamalaśīla’s Steps of Cultivation
- Jayarāśi Against the Philosophers
- Two Theories of Motivation and Their Assessment by Jayanta
- Utpaladeva and Abhinavagupta on the Freedom of Consciousness
- The Nature of Idealism in the <i>Mokṣopāyaśāstra/Yogavāsiṣṭha</i>
- Logic in the Tradition of Prabhācandra
- An Indian Philosophy of Law: Vijñāneśvara’s Epitome of the Law
- Śrīharṣa’s Dissident Epistemology: Of Knowledge as Assurance
- A Defeasibility Theory of Knowledge in Gaṅgeśa
- Jayatīrtha and the Problem of Perceptual Illusion
- Mādhava’s <i>Garland of Jaimini’s Reasons</i> as Exemplary Mīmāṃsā Philosophy
- Hindu Disproofs of God: Refuting Vedāntic Theism in the Sāṃkhya-Sūtra
- Raghunātha Śiromaṇi and the <i>Examination of the Truth about the Categories</i>
- Nīlakaṇṭha Caturdhara’s Advaita Vedānta
- Muḥibb Allāh Ilāhābādī on Ontology: Debates Over the Nature of Being
- Jawaharlal Nehru, Mohandas Gandhi, and the Contexts of Indian Secularism
- Freedom in Thinking: The Immersive Cosmopolitanism of Krishnachandra Bhattacharyya
- Bhimrao Ramji Ambedkar’s Modern Moral Idealism: A Metaphysics of Emancipation
- Anukul Chandra Mukerji: The Modern Subject
Abstract and Keywords
This chapter provides an introductory survey of some of the main points in Nāgārjuna’s thought with specific focus on his arguments against foundationalism. After a brief introduction to Nāgārjuna and the Madhyamaka project it discusses four different kinds of non-foundationalism: ontological non-foundationalism (the view that there are no fundamental kinds of object), epistemological non-foundationalism (the view that epistemic instruments and objects do not have their nature intrinsically), linguistic non-foundationalism (the view that there is no objective semantic relation between word and world) and non-foundationalism about truth (the view that there are no ultimately true theories). In the context of this last view it also briefly discusses a criticism raised frequently against Nāgārjuna’s thought and its later interpreters, namely that it reduces to a form of nihilism. The chapter concludes with some remarks on the ongoing relevance of Nāgārjuna’s project.
Jan Westerhoff read Philosophy and Oriental Studies at the Universities of Cambridge and London. He is the author of Twelve Examples of Illusion (Oxford, 2010), The Dispeller of Disputes: Nagarjuna's Vigrahavyavārtanī (Oxford, 2010), Nagarjuna's Madhyamaka: A Philosophical Introduction (Oxford, 2009), and Ontological Categories: Their Nature and Significance (Oxford, 2005). He is presently Lecturer in Philosophy at the University of Durham, United Kingdom.
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