By Dan Arnold

ISBN-10: 0231518218

ISBN-13: 9780231518215

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 hindrance to renowned makes an attempt at harmonizing classical Buddhist and glossy clinical inspiration: because such a lot Indian Buddhists held that the psychological continuum is uninterrupted through dying (its continuity is what Buddhists suggest by way of “rebirth"), they'd don't have any truck with the concept every thing in regards to the psychological may be defined by way of mind occasions. however, a important move of Indian Buddhist inspiration, linked to the seventh-century philosopher Dharmakirti, seems to be at risk of arguments smooth philosophers have leveled opposed to physicalism. by means of characterizing the philosophical difficulties quite often confronted by way of Dharmakirti and modern philosophers reminiscent of Jerry Fodor and Daniel Dennett, Arnold seeks to strengthen an knowing of either first-millennium Indian arguments and modern debates at the philosophy of brain. the problems middle on what smooth philosophers have referred to as intentionality—the incontrovertible fact that the brain could be approximately (or symbolize or suggest) different issues. Tracing an account of intentionality via Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality can't, in precept, be defined in causal phrases. Elaborating a few of Dharmakirti's critical commitments (chiefly his apoha conception of that means and his account of self-awareness), Arnold exhibits that regardless of his trouble to refute physicalism, Dharmakirti's causal motives of the psychological suggest that smooth arguments from intentionality lower as a lot opposed to his undertaking as they do opposed to physicalist philosophies of brain. this is often glaring within the arguments of a few of Dharmakirti's contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimasa tuition in addition to fellow Buddhists from the Madhyamaka institution of thought), whose evaluations exemplify an identical good judgment as sleek arguments from intentionality. Elaborating those a variety of strands of notion, Arnold exhibits that doubtless arcane arguments between first-millennium Indian thinkers can light up issues nonetheless greatly on the center of of latest philosophy.

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1. The BuddhaÕs traditional and supreme Tooth
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2. Ask a Farmer: final research and Conventional
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Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
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Object family members conception Ð Harvey B. Aronson
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Contributors 327

Extra resources for Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind

Sample text

1 It is fitting, then, that it should be in the work that has virtually defined Buddhist philosophy—Dharmakīrti’s Pramāṇavārttika, or “Critical Commentary on Epistemic Criteria”2—that we find one of the Indian Buddhist tradition’s most sustained critiques of physicalist accounts of the mental. Despite the unusually extensive character of his argument against physicalism, Dharmakīrti’s critique displays some of the characteristically cognitivist presuppositions that finally make Dharmakīrti himself vulnerable to some modern arguments against physicalism.

I said, though, that Dharmakīrti’s particular focus on causal analyses can also be understood as reflecting a generally empiricist sort of approach; for it follows from Dharmakīrti’s elaboration of the foregoing commitments that perception, in particular, represents the unique point in our cognitive relation to the world at which cognition itself is constrained by the world. This is because perceptual cognitions, it seems, can be exhaustively described as resulting from causally efficacious “impingements by the world on a possessor of sensory capacities,” in John McDowell’s felicitous phrase (1996, xv).

58 There must, then, be something else that should be reckoned as causing all of these things. Franco adds that while “Dharmakīrti leaves the cause unspecified . . 59 So, for example, Manorathanandin: “But if the body is not the basis [of thought], how is it they occur together? ”60 The karma of sentient beings, that is, creates (their experience of)61 a world in which thought interacts with bodies. ”62 Dharmakīrti’s answer to the dualist’s problem of mind-body interaction— at least as that answer is unanimously understood by his commentators— again has the effect of making the mental explanatorily basic.

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Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind by Dan Arnold


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