ANZ analyst Daniel Hynes said the market was also going through a bout of voidness post Britain's EU referendum result.
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In the middle of the space, Siebren Versteeg's "Sunyata" — the Buddhist concept of emptiness or voidness — gives you a notion of chance in action: Resembling a glowing glass coffee table with a modernistic lamp, it is actually a large LCD monitor laid horizontal and outfitted with a webcam arcing over it.
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If one were to describe emptiness as the presence of some quality -for example, a "voidness" or a "thusness" - it would linguistically and philosophically contradict the nature of the object which it is attempting to characterize.
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Bhāviveka (c. 500 – c. 578 CE) argued that autonomous syllogistic reasoning was required when explaining or commenting on Nagarjuna's teachings on voidness or essencelessness. To be able to use syllogistic reasoning, both parties need to share a common object of discussion at the conventional level.
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There can be four different ways in which contracts can be set aside. A contract may be deemed 'void', 'voidable', 'unenforceable' or 'ineffective'. Voidness implies that a contract never came into existence. Voidability implies that one or both parties may declare a contract ineffective at their wish.
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Subhūti (Sanskrit; ) understood the potency of emptiness. He is the disciple foremost of those living remote and in peace (araṇavihārīnaṃ aggo), and of those who were worthy of gifts (dakkhiṇeyyānaṃ). He appears in several Sutras of Mahāyāna Buddhism which teach Śūnyatā (Emptiness or Voidness). He is the subject of the Subhūti Sutta.
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Nagarjuna's Madhyamika-karika targets Nyaya-sutra, among other Hindu texts, for his critique and to establish his doctrine of no self and voidness. In this text, and Vigrahavya-vartani, he presents his proof of voidness by challenging the Pramanas at the foundation of Nyaya-sutras.John Kelley (1997), in Bhartrhari: Philosopher and Grammarian (Editors: Saroja Bhate, Johannes Bronkhorst), Motilal Banarsidass, , pages 179–188P Bilimoria and JN Mohanty (2003), Relativism, Suffering and Beyond, Oxford University Press, , Chapters 3 and 20 In his work Pramana-vihetana, Nagarjuna, takes up each of the sixteen categories of knowledge in Gautama's Nyaya-sutras at the foundation of Nyaya's discussion of "soul exists and the nature of soul in liberation process", and critiques them using the argument that these categories are relational and therefore unreal. The Nagarjuna's texts, along with Gautama's Nyaya-sutras states Sanjit Sadhukhan, influenced Vatsyayana's work who called Nagarjuna's doctrine of voidness as flawed, and presented his arguments refuting Nagarjuna's theory on "objects of knowledge are unreal, like a dream or a form of jugglery and a mirage", but by first presenting his demonstration that the theory of reason and knowledge in the Nyaya-sutras are valid.
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Breivik seemed extremely careful and controlled. He had no repertoire on how to express emotions normally. During long phases of emotional voidness he would rarely erupt and display extreme uncontrolled emotions. Reports of the staff said that his mother had told Breivik while she knew that she was being observed by health personnel that she "wished that he was dead".
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At the beginning they played mostly electronic, industrial, noise music but later, after Yana Veva joining, their style started to crystallize gradually, balancing on the edge of dark wave, world music, neofolk and trip hop. In 2004 Theodor Bastard released the album Pustota. The album name is a Latin transliteration of the Russian word for emptiness, voidness. Considering a Buddhist concept Shunyata.
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"Buddhism as philosophy," p. 39 This can be seen in Buddhist discourses such as the Anattalakkhana Sutta. "Emptiness" or "voidness" (Skt: Śūnyatā, Pali: Suññatā), is a related concept with many different interpretations throughout the various Buddhisms. In early Buddhism, it was commonly stated that all five aggregates are void (rittaka), hollow (tucchaka), coreless (asāraka), for example as in the Pheṇapiṇḍūpama Sutta (SN 22:95).
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Spare, Austin Osman. The Book of Pleasure Spare's words here bear marked resemblance to the Tao Te Ching, which states "The Tao that can be told is not the eternal Tao; The name that can be named is not the eternal name."Lao Tzu. Tao Te Ching – and like the Tao, or the Hindu Brahman, or the Sunyata of Buddhism, Spare's conception of Kia combined pure transcendent consciousness with a voidness inherent in all things.
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In Shingon Buddhism, a visualization meditation is often practiced called Ajikan. In this practice, done by both monastics and lay people, devotees invite the Mahāvairocana Buddha to attend the meditation, and visualize a letter A, as a mystical symbol of voidness and the origin of all existence. Devotion can also be expressed through walking meditation, which is very clearly seen in the Pure Land tradition. Pure Land devotees may practice walking meditation continuously for ninety days on end.
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Gautama Buddha said that the cause of sorrow – the second of the Four Noble Truths – is desire; and the cause of desire is tanha or trishna. Buddhism teaches the doctrine of inaction, i.e. cessation of activity, desiring or doing little. The extinction of craving of the desire for existence in all its forms and the consequent cessation of suffering is Nirvana (Nirvana is grasping nothingness and possessing nothing which state is reached through the knowledge of impermanence and voidness).
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A figure that is nearly equivalent to Samantabhadri in the 'New Translation' or Sarma schools is Vajradhatu-ishvari; she is dark blue and her consort is Vajradhara. Samantabhadri is the expression of a concept essentially inexpressible in word or symbol, the ultimate voidness nature of mind. This aspect of the dakini is beyond gender, form or expression. According to Simmer Brown the power of the dakini in all her forms is based on the fact that all meditation practices ultimately point to the Samantabhadri dakini.
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The Buddhist tradition uses the term "anutpāda" for the absence of an origin or sunyata (voidness). Anutpāda means that dharmas, the constituting elements of reality, do not come into existence. Atiśa: Chandrakirti, in his Yuktisastikavrrti, states: According to Nakamura in his study of Advaita Vedanta, the Buddhist paramārtha, "highest truth", is identified with anutpāda The term paramārtha is a synonym for tattva, tathata, sunyata, animitta, bhutakoti and dharmadhatu. One who understands sunyata, anutpada and dependent arising, has realized the ultimate truth and gains nirvana.
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A central doctrine discussed by numerous Mahāyāna texts is the theory of emptiness or voidness (śūnyatā). It is considered to be an essential doctrine of the prajñāpāramitā genre of sutras as well as the core teaching of the Madhyamaka philosophy. This theory amounts to the idea that all phenomena (dharmas) without exception have "no essential unchanging core", and therefore have "no fundamentally real existence."Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 52. Because of this, all things, even the Dharma, the Buddha and all beings, are like “illusions” (māyā) and “dreams” (svapna).
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Consequently, there was no longer a judicial declaration of voidness but merely an order that Pfizer's application for a "notice of prohibition" against Teva's version of sildenafil (under subsection 55.2(4) of the Patent Act) is dismissed. Meanwhile, another generic manufacturer brought a separate action to invalidate Pfizer's patent (under section 60 of the Patent Act). On November 20, 2012, the Federal Court held that it was bound by the Supreme Court's decision and declared Pfizer's patent "invalid and void". Subsequently, on January 22, 2014, the Federal Court of Appeal affirmed the Federal Court's decision.
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H.H. The Dalai Lama & Alexander Berzin, The Gelug/Kagyu Tradition of Mahamudra, pg. 235.Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Ju Mipham, pg. 208-210. This is exemplified in the debate over the use of the terms "devoid of nature itself" in Gelug Mahamudra (non-affirming negation) and "that which has voidness as its nature" in non-Gelug Mahamudra and Dzogchen (an affirming negation). Tsongkhapa argued that because the Svatantrika conventionally establish things by their own characteristics, they do not arrive at a complete understanding of emptiness.
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For Tsongkhapa, the Svatantrika–Prasaṅgika distinction centers around the usage of autonomous syllogistic reasoning to convince opponents of the Madhyamaka point of view, and the implications of the establishment of conventional existence 'according to characteristics'. Tsongkhapa objected against Bhaviveka's use of autonomous syllogistic reasoning in explaining voidness or essencelessness. To be able to use syllogistic reasoning, both parties need to have a common ground onto which those syllogistic reasonings can be applied. This common ground is the shared perception of the object whose's emptiness of inherent existence is to be established.
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In other words, being disgusted with and not longing for compulsive existence, not wanting to cause harm in response to its suffering, not being naive about the effects of our behavior, and taking joy in acting constructively, a caring attitude brings us to act constructively and to refrain from destructive behavior. This is because we care about the situations of others and ourselves and about the effects of our actions on both; we take them seriously. Robert Thurman emphasizes the high degree of apramāda of someone who has realized emptiness (a.k.a. "voidness"):Thurman (2008), p. 158.
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George Allen and Unwin, London. 2nd edition: 1960. makes no mention of the logical contribution of Schayer. According to Robinson (1957: p. 294), Murti furthered the work of Stcherbatsky amongst others, and brought what Robinson terms "the metaphysical phase of investigation" to its apogee though qualifies this with: "Murti has a lot to say about 'dialectic,' but practically nothing to say about formal logic." Robinson (1957: p. 294) opines that Nakamura (1954),Nakamura, Hajime (1954). "Kukao no kigo-ronrigaku-teki ketsumei, (English: 'Some Clarifications of the Concept of Voidness from the Standpoint of Symbolic Logic')" Indogaku-bukkyogaku Kenkyu, No. 5, Sept., 1954, pp. 219-231.
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In a 1913 piece, Arghezi targeted scholar Ioan Bianu for allegedly mismanaging the Romanian Academy Library: "From his longjohns and his cleated boots, Mr. Bianu has jumped straight into the aristocracy and [...] turned our library [...] into his own, Transylvanian, empire. [...] An impertinent voice submits one to a detailed interrogation. It is Mr. Bianu, a jaundiced liver with a moustache, with the evil gaze of a man who collects many salaries but is aware of his own voidness and dullness". As part of its emancipation agenda, Seara expressed sympathy for the Romanian Jews, and, in contrast to the antisemitism of more traditionalist reviews, accepted works sent in by Jewish writers.
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The text also adds that the garbha has "no self, soul or personality" and "incomprehensible to anyone distracted by sunyata (voidness)"; rather it is the support for phenomenal existence. The notion of Buddha-nature and its interpretation was and continues to be widely debated in all schools of Mahayana Buddhism. Some traditions interpret the doctrine to be equivalent to emptiness (like the Tibetan Gelug school), the positive language of the texts Tathāgatagarbha sutras are then interpreted as being of provisional meaning, and not ultimately true. Other schools however (mainly the Jonang school), see Tathāgatagarbha as being an ultimate teaching and see it as an eternal, true self, while Śūnyatā is seen as a provisional, lower teaching.
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The correct view of emptiness is initially established through study and reasoning in order to ascertain if phenomena are the way they appear. Gelug texts contain many explanations to help one obtain a conceptual understanding of emptiness and to practice insight meditation (vipasyana). Gelug meditation includes an analytical kind of insight practice which is "the point-by-point contemplation of the logical arguments of the teachings, culminating in those for the voidness of self and all phenomena."Ray, Reginald. Indestructible Truth The Living Spirituality of Tibetan Buddhism, page 196-197 The presentation of samatha and vipaśyanā in Tsongkhapa's Lamrim is also based on eighth-century Indian teacher Kamalaśīla's Bhāvanākrama, or ‘Stages of Meditation’.
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Those who have burnt out all desire for continued existence leave the world of desire and live in the world on the level of form alone: they see forms but are not drawn to them. Finally, full Buddhas go beyond even form and experience reality at its purest, most fundamental level, the formless ocean of nirvana. The liberation from the cycle of Saṃsāra where the enlightened soul had no longer attached to worldly form corresponds to the concept of Śūnyatā, the complete voidness or the nonexistence of the self. Kāmadhātu is represented by the base, Rupadhatu by the five square platforms (the body), and Arupadhatu by the three circular platforms and the large topmost stupa.
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In section 6.31, the Maitri Upanishad acknowledges concepts, such as Sūnya (voidness) found in Buddhism, in a form that suggests a challenge to its premise, as follows, The text answers that Soul exists, that reason, steadfastness, recollection, consciousness are related to Soul, as plants are related to seeds, as smoke is related to flame and sparks to fire. The Soul (Atman), states the Upanishad, is the source of all life- forces, all worlds, all the Vedas, all gods, all beings, all knowledge, all nature, all literature, all sciences, all explanations, all commentaries, it is in everything.Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad, Oxford University Press, page 330 with footnotes The Upanishad (secret meaning) of the Soul is that "it is the Reality of the realities".
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The Nyaya- sutras have been one of the foundations for the historic debate between Hinduism's premise that ultimate reality and atman (soul) exists, and Buddhism's premise that there is voidness and anatta (no-soul).P Bilimoria and JN Mohanty (2003), Relativism, Suffering and Beyond, Oxford University Press, , pages i–ix with Introduction and Chapter 3J Ganeri (2012), The Self: Naturalism, Consciousness, and the First-Person Stance, Oxford University Press, , pages 162–169Ganganatha Jha (1999 Reprint), Nyaya-Sutras of Gautama, Vol 1, Motilal Banarsidass, , pages 198–199 In Nyaya-sutra, the Buddhist premises and arguments to refute those premise are found in many chapters, such as sutras of chapters 3.2, 4.1 and 4.2. The text has been influential in this debate, with the 2nd-century Buddhist scholar Nagarjuna states that the Nyaya school and Buddhism differ on their conception of Self (Atman) and their views on the Vedas, and the sutra 4.2.25 of Nyayasutra is addressed against the Madhyamika system of Buddhism.
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Scholars such as Belvalkar, Hiriyanna, Radhakrishnan and Thibaut state that Advaita's and Buddhism's theories on True Reality and Maya are similar,Helmuth Von Glasenapp (1995), Vedanta & Buddhism: A comparative study, Buddhist Publication Society, pages 2-3, Quote: "Vedanta and Buddhism have lived side by side for such a long time that obviously they must have influenced each other. The strong predilection of the Indian mind for a doctrine of universal unity has led the representatives of Mahayana to conceive Samsara and Nirvana as two aspects of the same and single true reality; for Nagarjuna the empirical world is a mere appearance, as all dharmas, manifest in it, are perishable and conditioned by other dharmas, without having any independent existence of their own. Only the indefinable "Voidness" (Sunyata) to be grasped in meditation, and realized in Nirvana, has true reality [in Buddhism]". and the influence of Buddhism on Advaita Vedanta has been significant.
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This was the amount of money which LRB might be able to charge it so as to continue to operate its adjoining shop, having a ransom strip if the lease was found to be completely void. Prudential stressed if Nathan had known he would need to pay a market rate access charge to continue to enjoy the pavement/front yard he would never had sold it to the local authority. Prudential begged the court to amend the common law rules rather than rely on the possibility the Law Commission may one day amend it to deal with this unsatisfactory outcome (the voidness of leases not expiring by the effluxion of time). Millett J found in favour of Prudential. LRB used the leapfrog procedure to go directly to the House of Lords, as it wished to challenge the Court of Appeal cases, In re Midland Railway Co’s Agreement and Ashburn Anstalt v Arnold.
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