own preferred way to read Nagarjuna, and the reading dominant in Tibetan and highly influential example, what is Nagiirjuna and what is Garfield. After all, al-. Jay L. Garfield (Translator). · Rating details · 1, ratings · 33 reviews. The Buddhist saint Nagarjuna, who lived in South India in approximately the second. The Fundamental Wisdom of the Middle Way. Nagarjuna’s Mulamadhyamakakarika. Translation and Commentary by Jay L. Garfield. Groundbreaking translation.

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Also, total grin at the badass scholarly arrogance found in the footnotes by Garfield, which do a whole lot of work to draw out the features of all the competing English translations so as to be able to say after 24 chapters of one reading, “To misread this line is to miss the entire point of the text.

Paperbackpages. Views Read Edit View history. Garfield received an A.

Jay L. Garfield

Nagarjuna present an abrupt distillation of Buddhism that I find more concise and to-the-point than even the Dhammapada. For whomever emptiness is a view, That garffield has achieved nothing. And some of it was clearly by philosophers and students of philosophy. I liked that it nagaruna only negligible references to supernatural ideas such as reincarnation. This is the single greatest philosophical text I have ever read, and also it was the most difficult for me to understand.

He forges a middle path between conventional and ultimate truths.

The Fundamental Wisdom of the Middle Way – Paperback – Nagarjuna – Oxford University Press

Two conservative editorials criticized the piece for failing to acknowledge the superiority of Western philosophy. Is a broken bus still a bus? Likewise, Garfield translates I. This book is hella good.

What is not clear is that he would have wanted to explicitly affirm this as early as MMK I. For instance, the commentary on Vigrahavyavartani VV verse 33 has the opponent saying that fire illuminates both nqgarjuna and other things. Transforming Consciousness John Makeham. Oct 06, Rohan rated garfiekd it was amazing.


The Fundamental Wisdom of the Middle Way: Nāgārjuna’s Mūlamadhyamakakārikā by Nāgārjuna

Barfield thrust of the argument is simple but subtle, culminating in the rejection of an ultimate truth underlying conventional reality, while maintaining that conventional descriptions of reality are inadequate to describe what is really going on. Nagrajuna this is an interesting argument, it is not clear that it was current until some time after Nagarjuna.

His method is a comprehensive analysis of the emptiness of phenomena emptiness being a technical Buddhism term for lack of essence.

Academic Skip to main content. I do not see textual support for Garfield’s claim that in MMK I, Nagarjuna is articulating a conventional regularity theory of dependent arising. The emptiness of all phenomena is not their utter ineffability, nor their utter non-existence. Want to Read saving….

Want to Read Currently Reading Read. Likewise, Garfield interprets the argument of V.

He taught from at Hampshire Collegefrom at the University of Tasmaniaand since at Smith College. Nagarjuna is a baller, and this book shows the real philosophical depth of the thought of this South Indian represent! Is a bus’ identity about the shape? Some have applauded their call for greater diversity in the US philosophical canon. His interpretive framework makes clear why Nagarjuna’s thought has played a germinal role in Buddhist philosophizing as well as why it has so often been misunderstood by its critics.

The Fundamental Wisdom of the Middle Way

Retrieved from ” https: Apr 10, Duncan Reed rated it it was amazing Shelves: In fact Garfield’s is, in my opinion, the best overall account of Nagarjuna’s central work yet to appear in English. If Nagarjuna’s intention is to help his realist garrfield overcome their clinging to an ultimate reality populated by things with intrinsic essences, his best strategy would nagqrjuna to be to pile on absurd consequence after absurd consequence that follows from such a conception of the real.


The commentary is phenomenal, and yet, gaarfield both Nagarjuna’s points, as well as the commentary, takes great patience. For instance, we might readily grant that the table would not be identified as such by someone from a culture that lacked such items of furniture; yet a garfieod would be puzzled as to why this should be taken to show that the table she is currently pounding, rooted as it is in our furniture-manufacturing culture, is not just as real as the rocks and trees outside the window.

But we are not told why garfielx would think this to show that compounds are not ultimately real. This is an unwelcome consequence because in 4ab, Nagarjuna has argued that there is no coherent account of how conditions might give rise to such a causal power. On the other hand, Nagarjuna is a navarjuna logician and his arguments — incredibly compact as they are — stand on their own. For the serious reader in Religious Studies or the student of Mahayana Buddhist philosophy, it’s a must read!

But it is far from obvious why any of these should be taken to show that the table is not ultimately real. By “power to act” Garfield understands Nagarjuna to mean a causal connection, in the form of a power or force, that ties together cause and distinct effect.

Mourning the Unborn Dead Jeff Wilson. Consequences of Compassion Charles Goodman.