Advaita Vedānta, al-Hallāj, Eknath, Emmanuel Lévinas, Hugh van Skyhawk, nondualism, Paul Hacker, Paul J. Griffiths, Paul Williams, Ramprasad Sen, Śāntideva, Swami Vivekānanda, T.R. (Thill) Raghunath, Upaniṣads, Wilhelm Halbfass
A curious phenomenon in the study of South Asian and especially Buddhist traditions is the number of Catholic scholars named Paul who have approached these traditions – and especially what Skholiast has called their ātmanism – with a critical eye. The two thinkers I have primarily in mind are the late Paul Hacker (whom I discussed last time, and the living Paul Williams. (The thought of Paul J. Griffiths, who moved in his writings from Buddhology to Catholic theology, bears a strong resemblances to these other Pauls, though I have less to say about him today.) That these men are all named Paul can only be a coincidence. That they are all Catholic is less so; for there are striking affinities in the ways that they (in many respects independently of one another) approach South Asian and Buddhist tradition, affinities that are far less coincidental.