Download Analytical Buddhism: The Two-tiered Illusion of Self by M. Albahari PDF

By M. Albahari

ISBN-10: 0230007120

ISBN-13: 9780230007123

ISBN-10: 0230800548

ISBN-13: 9780230800540

We spend our lives conserving an elusive self - yet does the self really exist? Drawing on literature from Western philosophy, neuroscience and Buddhism (interpreted), the writer argues that there's no self. The self - as unified proprietor and philosopher of recommendations - is an phantasm created via degrees. A tier of clearly unified recognition (notably absent in regular bundle-theory debts) merges with a tier of desire-driven suggestions and feelings to yield the impact of a self. So whereas the self, if genuine, may imagine up the innovations, the innovations, in truth, imagine up the self.

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Extra resources for Analytical Buddhism: The Two-tiered Illusion of Self

Example text

For the purposes of the current discussion, I will assume that this deep-seated belief or assumption of being an enduring res cogitans is common among humankind. We should note that such a belief or assumption need not be reflectively obvious to the person who has it; just as one may be unable to articulate specific grammatical rules one has mastered, one may be relatively incognizant of the kind of entity one assumes one is (more on this soon). Some Central Distinctions and the Four Noble Truths 17 The main reason for making a distinction between the self and the sense of self is that it enables us to articulate and explore a possibility that will be of central importance to Buddhism and this project in general.

To this task we now turn. 2 Nibb¯ ana Introduction The Third Noble Truth alludes to the ultimate goal of Buddhist practice, nibb¯ana. In a general introduction to the Sam . yutt¯a Nik¯aya (a selection of discourses in the Sutta Pitaka belonging to the Pali Canon), Bhikkhu Bodhi writes: What exactly is to be made of the various explanations of Nibb¯ana given in the Nik¯ayas has been a subject of debate since the early days of Buddhism, with the ground divided between those who regard it as the mere extinction of defilements and cessation of existence and those who understand it as a transcendental (lokuttar¯a) ontological reality.

What, then, do we mean by ‘sense’ in this context? Let us distinguish it first from that associated with the five sensory organs, as put by the MerriamWebster OnLine Dictionary (2006): ‘specialized animal function or mechanism (as sight, hearing, smell, taste, or touch) basically involving a stimulus and a sense organ’. This is not the notion of sense we are concerned with, for the self, purporting to be a kind of subject rather than object, does not purport to be the kind of thing that could be detected via any of the five (object-tracking) sensory organs.

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Analytical Buddhism: The Two-tiered Illusion of Self by M. Albahari


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