This paper calls for a comparative reading of both the Buddhist conception of time and a branch of Western phenomenology. With special emphasis on the Madhyamaka Buddhist school, it discusses the way in which fugacity and impermanence are similarly discussed by French philosopher Gaston Bachelard in his L’intuition de l’instant. In both cases, the stress lies on the fact that duration is but a mental construct lacking true, absolute reality, while at the same time the human being is subjected to hopes of transcendence which, in turn, engender disillusion and delusion
Introduction.In the technogenic epoch, people’s understanding of the nature of time has changed. The...
Shuzo Kuki developed a unique philosophy of time around 1930. It was a philosophy of eternally recur...
From the beginning, on the debate on issues related to the time and the nature of the time, has alwa...
We find the claim that time is not real in both western and eastern philosophical traditions. In wha...
Understanding time is crucial to understanding literature. This essay attempts to interrogate Wester...
Focusing on Bachelard's books "L'intuition de l'instant (1932) and La Dialectique de la durée (1936)...
The present thesis is an attempt to expound the philosophical study of time in India. Its main purpo...
Because it asserts that there is consciousness-only (vijñapti-mātratā), the difficulty in philosophi...
According to the Buddhist concept of 'dependent origination' (pratityasamutpada), discrete factors c...
THE BUDDHIST CONCEPTIONS OF IMPERMANENCEThe author traces the development of one of the central conc...
An even only cursory glance at the way Buddhism is experienced, interpreted, and lived in the contem...
This project examines the modern tradition of the philosophy of time from its conception around the ...
Enriching the parallel between transcendental phenomenology and enactivism, I briefly discuss the co...
Ippen-Chishin was a disciple of the fourth generation of the great Honen, the founder of the Jodo Se...
For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with a...
Introduction.In the technogenic epoch, people’s understanding of the nature of time has changed. The...
Shuzo Kuki developed a unique philosophy of time around 1930. It was a philosophy of eternally recur...
From the beginning, on the debate on issues related to the time and the nature of the time, has alwa...
We find the claim that time is not real in both western and eastern philosophical traditions. In wha...
Understanding time is crucial to understanding literature. This essay attempts to interrogate Wester...
Focusing on Bachelard's books "L'intuition de l'instant (1932) and La Dialectique de la durée (1936)...
The present thesis is an attempt to expound the philosophical study of time in India. Its main purpo...
Because it asserts that there is consciousness-only (vijñapti-mātratā), the difficulty in philosophi...
According to the Buddhist concept of 'dependent origination' (pratityasamutpada), discrete factors c...
THE BUDDHIST CONCEPTIONS OF IMPERMANENCEThe author traces the development of one of the central conc...
An even only cursory glance at the way Buddhism is experienced, interpreted, and lived in the contem...
This project examines the modern tradition of the philosophy of time from its conception around the ...
Enriching the parallel between transcendental phenomenology and enactivism, I briefly discuss the co...
Ippen-Chishin was a disciple of the fourth generation of the great Honen, the founder of the Jodo Se...
For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with a...
Introduction.In the technogenic epoch, people’s understanding of the nature of time has changed. The...
Shuzo Kuki developed a unique philosophy of time around 1930. It was a philosophy of eternally recur...
From the beginning, on the debate on issues related to the time and the nature of the time, has alwa...