Nagarjuna is one of the finest philosophers who ever lived. This second century Buddhist philosopher from south India is known for his criticism on speculative theories and viewpoints. But his name is better known for introducing the idea of emptiness (sunyata), a philosophical concept that had hugely influenced the discourses of Eastern philosophy, religion, and culture for about 2000 years. Nagarjuna cleverly introduced emptiness (sunyata), into Buddhist discourses to explain its central philosophy: the philosophy of Middle Path. Through the negative mode of argumentation, he taught how we naturally get trapped into extreme viewpoints and speculate on them. His philosophy of Middle Path (Madhyamika) explains the progress of human reasoning moving in its natural course avoiding extreme viewpoints for finding harmony and freedom. During the second century, in a different milieu, Nagarjuna warned his students about the dangers of speculative thought created out of extreme viewpoints and philosophical doctrines. He taught them to look into the structures of such doctrines critically by using negation to know what the truth is. Therefore, the philosophical idea of emptiness (sunyata) is not the end of negation assuming perfect nihilism, but teaching us that it would work like medicine for removing all our ignorance. More precisely, it is like zero (sunya) in mathematics, a number with an undefined value, but real numbers find newer values by associating with it. It is a philosophical tool that helps us control our alleged fears, anger, petty hatred, etc., by invoking the natural course of human compassion (karuna) for us to live and die naturally. Therefore, the structure of emptiness is the philosophy of Middle Path.

Reading the philosophy of Nagarjuna in retrospective, his method of Nagarjuna is variously explained in this book. How the application of tetralemma-four-value structure (catuskoti) would give us enough resources to expand our thoughts and how that could help us negate the binary either/or structure of thought that demands theoretical postulations. Notably, the art of logical negation used by Nagarjuna employing neither/nor structure would help us understand the Middle Path (Madhyamika) philosophy clearly. Most of the philosophies use the structure of two-value logical interpretations to introduce their metaphysics and ethics. Metaphysical conception of soul-God is the basis of virtue ethics centred on transcendentals of goodness, truth, beauty, unity, justice, being, etc. of the classical Greeks, later being followed by Christians, Jews and Islamic thinkers. The conception of atman-Brahman is the foundation of Vedic philosophers' understanding of transcendentals as truth (sat), consciousness (cit) and bliss (ananada), Nagarjuna, on the other hand, employs negative dialectics to confute the logical structure of either/or that demands metaphysical concepts; and by employing the four-value logical structure, he introduces the transcendentals as wisdom and compassion. This book uses Nagarjunian art of negation to reread his philosophy differently to discern the concept of emptiness (sunyata) as the co-dependent evolution of various elements of the subjective self and the elements of objective experiences in the dominion of the subjective self and the elements of objective experiences in the dominion of the subjective self; therein it is possible to redefine no-soul (nairatmya) as self-being, and "dominion of subjectivity" for replacing a metaphysical postulation; and the transcendentals as wisdom and compassion.

In Radiant Emptiness, Yaroslav Komarovski offers an annotated translation of three seminal works on the nature and relationship of the Yogacara and Madhyamaka schools of Buddhist thought, by Serdok Penchen Shakya Chokden (1428-1507). There has never been consensus on the meaning of Madhyamaka and Yogacara, and for more than fifteen centuries the question of correct identification and interpretation of these systems has remained unsolved. Chokden proposes to accept Yogacara and Madhyamaka on their own terms as compatible systems, despite their considerable divergences and reciprocal critiques. His major objective is to bring Yogacara back from obscurity, present it in a positive light, and correct its misrepresentation by earlier thinkers. He thus serves as a major resource for scholarly research on the historical and philosophical development of Yogacara and Madhyamaka. Until recently, Shakya Chokden's works have been largely unavailable. Only in 1975 were his collected writings published in twenty-four volumes in Bhutan. Since then, his ingenious works on Buddhist history, philosophy, and logic have attracted increasing scholarly attention. Komarovski's research on Shakya Chokden's innovative writings--most of which are still available only in the original Tibetan--revises early misinterpretations by addressing some of the most complicated aspects of his thought. While focusing on his unique interpretation of Yogacara and Madhyamaka, the book also shows that his thought provides an invaluable base to challenge and expand our understanding of such topics as epistemology, contemplative practice, the relationship between intellectual study and meditative experience, and other key questions that occupy contemporary scholarship on Buddhism and religion in general.

This work presents an exploration of Buddhist philosophy and practice as a potential resource for an approach to psychotherapy which is responsive to the needs of its time and context, and attempts to open up a three-way dialogue between Buddhism, psychotherapy and contemporary discourse to reveal a meaningful theory and practice for a contemporary psychotherapy.

In today's world, considerable time and effort is devoted to appearance, both for individuals and organizations; the right look, an impressive title, a favourable connection. The focus is on the surface, with considerations of substance often overlooked. In this book, Mats Alvesson demystifies some popular and upbeat claims about a range of phenomena, including the knowledge society, consumption, branding, higher education, organizational change, professionalization, and leadership. He contends that a culture of 'grandiosity' is leading to numerous inflated claims. We no longer talk about plans but 'strategies'. Supervisors have been replaced by 'managers', and managers are referred to as 'executives'. Management itself is about 'leadership'. Giving advice is 'coaching'. Companies become 'knowledge-intensive firms'. This book views the contemporary economy as an economy of persuasion, where firms and other institutions increasingly assign talent, energy, and resources to rhetoric, image, branding, reputation, and visibility. This second edition uses a wide range of empirical examples to illuminate the realms of consumption, higher education, organization, and leadership in the 21st century. Exploring new areas such as strategic management in higher education, title inflation, and the increasing imbalance between knowledge, manual, and care work, this provocative and engaging book challenges established assumptions and contributes to a critical understanding of society as a whole.

The Heart Sutra is perhaps the most famous Buddhist text, traditionally regarded as a potent expression of emptiness and of the Buddha's perfect wisdom. This brief, seemingly simple work was the subject of more commentaries in Asia than any other sutra. In Elaborations on Emptiness, Donald Lopez explores for the first time the elaborate philosophical and ritual uses of the Heart Sutra in India, Tibet, and the West. Included here are full translations of the eight extant Indian commentaries. Interspersed with the translations are six essays that examine the unusual roles the Heart Sutra has played: it has been used as a mantra, an exorcism text, a tantric meditation guide, and as the material for comparative philosophy. Taken together, the translations and essays that form Elaborations on Emptiness demonstrate why commentary is as central to modern scholarship on Buddhism as it was for ancient Buddhists. Lopez reveals unexpected points of instability and contradiction in the Heart Sutra, which, in the end, turns out to be the most malleable of texts, where the logic of commentary serves as a tool of both tradition and transgression.

Nakazawa connects Buddhist philosophy with modern sciences such as psychology, quantum theory, and mathematics, as well as linguistics and the arts to present a perspective on understanding the mind in a world built on interconnection and networks of relations. While Lemma Science is a new and modern study of humans, its provenance is deeply rooted in the Eastern thought tradition. The ancient Greeks identified two modes of human intelligence: the logos and lemma intellects. Etymologically, logos signifies to "arrange and organize what has been gathered in front of one's self." To practice logos-based thinking, one must rely on language. Thus, humans organize and understand the objects in the universe according to linguistic syntax. In contrast, lemma etymologically signifies the intellectual capacity to "grasp the whole at once." Instead of arranging objects along a time axis, as language does, the lemma intellect perceives the world in an intuitive, non-linear and non-causal manner, comprehending the whole in an instant. This book embarks on a venture to establish a new science based upon the lemma intellect. Using non-logos-based materials, rigorously following lemma-based methods, and transgressing the boundaries of academic fields, Nakazawa seeks to construct this new science as a fluid, dynamic entity. This book will be of great interest to researchers across the fields of Japanese studies, Buddhist studies, psychology and linguistics.

Shakespeare is revered as the greatest writer in the English language, yet education reform in the English-speaking world is informed primarily by the ‘market order’, rather than the kind of humanism we might associate with Shakespeare. By considering Shakespeare’s dramatisation of the principles that inform neoliberalism, this book makes an important contribution to the debate on the moral failure of the market mechanism in schools and higher education systems that have adopted neoliberal policy. The utility of Shakespeare’s plays as a means to explore our present socio-economic system has long been acknowledged. As a Renaissance playwright located at the junction between feudalism and capitalism, Shakespeare was uniquely positioned to reflect upon the nascent market order. As a result, this book utilises six of his plays to assess the impact of neoliberalism on education. Drawing from examples of education policy from the UK and North America, it demonstrates that the alleged innovation of the market order is premised upon ideas that are rejected by Shakespeare, and it advocates Shakespeare’s humanism as a corrective to the failings of neoliberal education policy. Using Shakespeare's Plays to Explore Education Policy Today will be of key interest to researchers, academics and students in the fields of education policy and politics, educational reform, social and economic theory, English literature and Shakespeare.