Recently published




Casting Out Demons and Exorcising Zombies

Jay Garfield Proxy Decisionmaking 1997

Anukul Chandra Mukerji–the Modern Subject

If Philosophy Won’t Diversify, Let’s Call It What It Really Is

In Defense of the Secular- reply to Khyentse Rinpoche

Translation as Transmission and Transformation

Problems with the Argument from Fine Tuning



Review of Mark Siderits’ Collected Essays

Acquiring the Notion of Dependent Origination

Heart Sūtra

Cittamatra as Conventional Truth from Santaraksita to Mipham

Defending the Semantic Interpretation: A Reply to Ferraro

Buddhism and Modernity

Madhyamaka is Not Nihilism

Just Another Word for Nothing Left to Lose: Freedom, Agency and Ethics for Madhyamikas

Two Truths and Method

Sounds of Silence

Is Moonshadows Lunacy? The Cowherds Respond

2+1=1: A Response to Brook Ziporyn

A Mountain by Any Other Name: A Response to Koji Tanaka

Does a Table Have Buddha-Nature? reply to Siderits

Those Concepts Proliferate Everywhere! Reply to Kassor

How We Think Mādhyamikas Think: Reply to Tillemans

Those Contradictions are True! And They are Not Out of this World: Reply to Yagisawa

Identifying the Object of Negation and the Status of Conventional Truth: Why the dGad Bya Matters so much to Tibetan Madhyamikas

Nagarjuna and the Limits of Thought

Mountains are just Mountains

Buddhism in the West

The Way of the Dialetheist: Contradictions in Buddhism

Vasubandhu’s Trisabhavanirdesa

Buddhist Studies, Buddhist Practice, and the Trope of Authenticity


Public Trust

Why Be Good? Well, Why Not?

Buddhist Ethics

Buddhist Ethics in the Context of Conventional Truth

Why Ask about Madhyamaka and Ethics?

What is it Like to be a Bodhisattva? Moral Phenomenology in Śāntideva’s Bodhicāryāvatāra

Philosophie ist eine Globale Unternehmung

The Santideva Passage: Bodhicaryavatara VIII.90-103

Mindfulness and Ethics: Attention, Virtue and Perfection

Enlightenment and Enlightenment

What is it like to be a Bodhisattva?



Buddhism and the Loss of Self

Ask Not What Buddhism Can Do For Cognitive Science. Ask Rather What Cognitive Science Can Do for Buddhism

Why did Bodhidarma go East? Buddhism’s Struggle with the Mind of the World

Der Buddhismus trifft im Westen auf eine reiche Kultur

The Conventional Status of Reflexive Awareness: what’s at Stake in a Tibetan Debate

Hey, Buddha! Don’t Think! Just Act!—A Response to Bronwyn Finnigan

Wie lese ich Na-ga-rjunas Grundverse zum Mittleren Weg?

I Am a Brain in a Vat (Or Perhaps a Pile of Sticks by the Side of the Road)




Lala Lajpat Rai on Nationalism

Pandits and Professors: The Renaissance of Secular India

Editorial: Bimal Krishna Matilal, 1935-1991

Bringing Brahman Down to Earth: Lilavada in Colonial India

Solving Kant’s Problem–KCB on Self-Knowledge

Review of Charkabarti (ed) Indian Aesthetics

Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy

Self and Subjectivity in Colonial India: A. C. Mukerji and K. C. Bhattacharyya

Swaraj and Swadeshi: Gandhi and Tagore on Ethics, Development and Freedom



Second Persons and the Constitution of First Persons

Who Knows What and When?


Evidentiality, Questions and the Reflection Principle

Ego, Egoism and the Impact of Religion on Ethical Experience

Coherence as an Explanation for Theory of Mind Task Failure of Autism

Reflections on Reflectivity: Comments on Evan Thompson’s Waking, Dreaming, Being

Direct Evidentials, Case, Tense and Aspect in Tibetan

Illusionism and Givenness: Comments on Frankish

Episodic memory and oneness

Social Cognition, Language Acquisition and The Development of the Theory of Mind

Evidentials in Tibetan: Acquisition, Semantics, and Cognitive Development



Max Charlesworth’s Sophia: The First Half-Century and the Next

David Foster Wallace as Student: A Memoir

Nagarjuna’s Mulamadhyamakakarika

Sellarsian Synopsis: Integrating the Images