The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha." His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or "emptiness." For Nagarjuna, all phenomena are without any svabhaba, litera...

'What is real?' has been one of the key questions of philosophy since its beginning in antiquity. It is a question that, due to such films as The Matrix, has also made its way into popular culture. But it is not just a question philosophers ask. It is also asked by scientists when they investigate whether the fundamental constituents of matter are actually 'out there' or just a mere abstraction from a successful theory. Cognitive scientists ask it when trying to find out which set...

Nagarjuna's Vigrahavyavartani is an essential work of Madhyamaka Buddhist philosophical literature. Written in an accessible question-and-answer style, it contains Nagarjuna's replies to criticisms of his philosophy of the "Middle Way." The Vigrahavyavartani has been widely cited both in canonical literature and in recent scholarship; it has remained a central text in India, Tibet, China, and Japan, and has attracted the interest of greater and greater numbers of Western ...

Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy in the first millennium CE. He starts from the composition of the Abhidharma works before the beginning of the common era and continues up to the time of Dharmakirti in the sixth century. This period was characterized by the development of a variety of philosophical schools and approaches that have shaped Buddhist thought up to the present day: the schola...

Tibetan Buddhist writings frequently state that many of the things we perceive in the world are in fact illusory, as illusory as echoes or mirages. In Twelve Examples of Illusion, Jan Westerhoff offers an engaging look at a dozen illusions--including magic tricks, dreams, rainbows, and reflections in a mirror--showing how these phenomena can give us insight into reality. For instance, he offers a fascinating discussion of optical illusions, such as the wheel of fire (the "wheel" seen when a t...

Candrakīrti's Introduction to the Middle Way (Madhyamakāvatāra) is a central work of Buddhist philosophy for two reasons. First, it provides an introduction to Madhyamaka, one of the three major philosophical schools of Buddhist thought (the other two being Abhidharma and Yogācāra). Second, within Madhyamaka, Candrakīrti's text occupies a very prominent role. This is primarily due to its enormous influence in Tibet, where Candrakīrti's work became the main entry-point int...

Tibetan Buddhist writings frequently state that many of the things we perceive in the world are in fact illusory, as illusory as echoes or mirages. In Twelve Examples of Illusion, Jan Westerhoff offers an engaging look at a dozen illusions--including magic tricks, dreams, rainbows, and reflections in a mirror--showing how these phenomena can give us insight into reality. For instance, he offers a fascinating discussion of optical illusions, such as the wheel of fire (the "wheel" s...

Nagarjuna's Vigrahavyavartani is an essential work of Madhyamaka Buddhist philosophical literature. Written in an accessible question-and-answer style, it contains Nagarjuna's replies to criticisms of his philosophy of the "Middle Way." The Vigrahavyavartani has been widely cited both in canonical literature and in recent scholarship; it has remained a central text in India, Tibet, China, and Japan, and has attracted the interest of greater and greater numbers of Western ...

Does the real world, defined as a world of objects that exist independent of human interests, concerns, and cognitive activities, really exist? Jan Westerhoff argues that we have good reason to believe it does not. His discussion considers four main facets of the idea of the real world, ranging from the existence of a separate external and internal world (comprising various mental states congregated around a self), to the existence of an ontological foundation that grounds the existence of...

Certain questions have recurred throughout the history of philosophy. They are the big questions—about happiness and the good life, the limits of knowledge, the ultimate structure of reality, the nature of consciousness, the relation between causality and free will, the pervasiveness of suffering, and the conditions for a just and flourishing society—that thinkers in different cultures across the ages have formulated in their own terms in an attempt to make sense of their lives and the wor...

The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha." His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or "emptiness." For Nagarjuna, all phenomena are without any svabhaba, litera...

Certain questions have recurred throughout the history of philosophy. They are the big questions—about happiness and the good life, the limits of knowledge, the ultimate structure of reality, the nature of consciousness, the relation between causality and free will, the pervasiveness of suffering, and the conditions for a just and flourishing society—that thinkers in different cultures across the ages have formulated in their own terms in an attempt to make sense of their lives and the wor...