By Dan Arnold
Within the contemporary, burgeoning discourse on Buddhist inspiration and cognitive technological know-how, premodern Buddhists are often characterised as veritable?mind scientists" whose insights expect smooth study at the mind and brain. Aiming to complicate this tale, Dan Arnold confronts an important main issue to renowned makes an attempt at harmonizing classical Buddhist and smooth clinical concept: when you consider that so much Indian Buddhists believe that the psychological continuum is uninterrupted by means of demise (its continuity is what Buddhists suggest by?rebirth"), they'd don't have any truck with claims that every little thing in regards to the menta. Read more...
summary: within the contemporary, burgeoning discourse on Buddhist idea and cognitive technology, premodern Buddhists are often characterised as veritable?mind scientists" whose insights count on glossy learn at the mind and brain. Aiming to complicate this tale, Dan Arnold confronts an important drawback to well known makes an attempt at harmonizing classical Buddhist and smooth medical concept: because so much Indian Buddhists think that the psychological continuum is uninterrupted by means of demise (its continuity is what Buddhists suggest by?rebirth"), they might don't have any truck with claims that every little thing concerning the menta
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Extra info for Brains, Buddhas, and believing : the problem of intentionality in classical Buddhist and cognitive-scientific philosophy of mind
Thus, what is excluded from coming under any concept is, for Dharmakīrti, everything that does not produce the same kinds of effects—where, significantly, the “effects” in question consist finally in the cognitive “images” or “representations” produced by sensory contact with objects. I argue that this is an account according to which the intentionality of the mental (of what thought is about) is to be explained finally in terms of the proximate causes of particular episodes of awareness—and that despite the considerations that may be taken to recommend such a psychologistic approach, this move brings out the truth in Donald Davidson’s observation that empiricism is, problematically, finally “the view that the subjective (‘experience’) is the foundation of objective empirical knowledge” (1988, 46).
3. Philosophy of mind. 4. Philosophy, Comparative. I. Title. 2—dc22 2011015742 A Columbia University Press E-book. edu. References to Internet Web sites (URLs) were accurate at the time of writing. Neither the author nor Columbia University Press is responsible for URLs that may have expired or changed since the manuscript was prepared. kuto vā nūtanaṃ vastu vayam utprekṣituṃ kṣamāḥ / vācovinyāsavaicitryamātram atra vicāryatām // (“How could we discern anything new? —it’s not true that “cat” means cat … they laugh at me.
PLAN OF THE BOOK We will begin our development of the foregoing thoughts with a consideration, in chapter 1, of Dharmakīrti’s critique of physicalism in the Pramāṇavārttika. This will be prefaced by a more general survey of some central commitments of Dharmakīrti; in particular, I will sketch the basics of his epistemology, focused in terms of the causally describable character of perception. We will then determine what kind of argument against physicalism is available to Dharmakīrti in light of these commitments.
Brains, Buddhas, and believing : the problem of intentionality in classical Buddhist and cognitive-scientific philosophy of mind by Dan Arnold