Tag Archives: Nāgārjuna

Suffering’s mental causes are not merely conventional

16 Sunday May 2021

Posted by in Attachment and Craving, Early and Theravāda, Metaphysics, Psychology

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Patrick O’Donnell makes several interesting comments disputing my claim that for most classical Indian Buddhists “the causes of suffering are primarily mental.” I think they’re worth responding to at length, so I’ll take two posts to do so: this week on the theoretical (metaphysical and psychological) claims about the causation of suffering, next week on their practical implications.

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On the challenging aspects of tradition

17 Sunday May 2020

Posted by in Hermeneutics, M.T.S.R., Mahāyāna, Modernized Buddhism

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Evan Thompson has made a wonderfully detailed response to my earlier two posts that critique his stimulating Why I Am Not A Buddhist. It is a dialogue I am excited to continue. First a logistical note: I have a great deal to say in response, but I generally think that blog posts work better as relatively self-contained but relatively short pieces, so I’m going to space out my own long reply over eight posts. (All this is perhaps in keeping with Simon Critchley’s claim that the philosopher is one who takes time.) In order to stop the discussion from dragging on for too long, I will post these posts at a much more frequent interval than I usually do – three times a week, on Sundays, Tuesdays and Thursdays.

To begin, I thank Thompson for his careful and thoughtful response. Its title – “Clarifying Why I Am Not A Buddhist” – is extremely apt. It shows me that there are points where I misunderstood the book’s claims, and I think the clarifications in his response make for a more fruitful debate. Above all: the book frames its critique of “neural Buddhism” in ways that did not seem to me to apply to the eudaimonic Buddhism that I hold. (Mike Slott of the Secular Buddhist Network appears to have got the same initial impression I did.) Thompson’s response makes it much clearer that he does indeed intend his critique to apply to me, and to fellow eudaimonist Buddhists like Dale Wright, Seth Segall, Ken McLeod, and possibly Slott. As a result, I think we are now much better able to dive into the real issues at hand, which I take to be crucial ones for my own philosophical project.

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ibn Sīnā and Śāntideva on the incompleteness of the world

14 Sunday May 2017

Posted by in Early and Theravāda, Foundations of Ethics, God, Islam, Mahāyāna, Metaphysics, Sāṃkhya-Yoga, Self

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Cross-posted at the Indian Philosophy Blog.

I’ve been thinking lately about MacIntyre’s explanation of the Muslim philosopher ibn Sīnā and the ways in which ibn Sīnā’s concept of God requires us to rethink the entire world around us if we accept it:

From [atheists’] standpoint a theist is someone who believes in just one more being than they do and who therefore has the responsibility for justifying her or his belief in this extra entity. But from the standpoint of the theist this is already to have misconceived both God and theistic belief in God. To believe in God is not to believe that in addition to nature, about which atheists and theists can agree, there is something else, about which they disagree. It is rather that theists and atheists disagree about nature as well as about God. For theists believe that nature presents itself as radically incomplete, as requiring a ground beyond itself, if it is to be intelligible, and so their disagreement with atheists involves everything. (God, Philosophy, Universities p. 47)

What’s drawing my attention is that you could write a very similar passage to characterize Buddhism. Continue reading →

The story of Buddhism’s Descent

04 Sunday Sep 2011

Posted by in Early and Theravāda, East Asia, Jainism, Mahāyāna, Mindfulness, Modernized Buddhism, Monasticism

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This week I did a new podcast interview with David McMahan, about his book The Making of Buddhist Modernism. The “Buddhist modernism” of the title is what I have typically called Yavanayāna: the new forms of Buddhism that have emerged in the past two centuries, which sometimes portray themselves as if they’re what Buddhism always was. (In what follows I will use the terms “Yavanayāna” and “Buddhist modernism” interchangeably.)

McMahan’s chapters are topical rather than chronological, so that he can examine the various features of the transition to Buddhist modernism. Naturally, he rounds up the most common topics: the asserted compatibility between Buddhism and science, and the idea of meditation as the most central Buddhist practice. He takes a genuinely balanced perspective on these topics that’s a welcome antidote to others. But he also touches on a few less widely noticed topics: interdependence, nature, and ordinary life. During the interview, I began to think about how closely these topics are connected with each other – and how they share a history in Buddhism that goes back long before the rise of Yavanayāna. Continue reading →

The inadequacy of primary theory

14 Sunday Nov 2010

Posted by in Greek and Roman Tradition, Mahāyāna, Metaphilosophy, Metaphysics, Prejudices and "Intuitions", Social Science, Vedānta

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Last time, I accepted that there were two reasonable ways to define “common sense.” One can identify it with prejudices, as I did the first time around, so that common sense is what is held to be common and taken for granted by a given group of people (usually one’s own). Alternately, one can identify common sense with Robin Horton’s “primary theory”: the kind of description or explanation of human experience that is basic enough to be mostly universal, such as plants requiring water to grow. Primary theory is opposed to more complex “secondary theory” like witchcraft or subatomic physics, referring to unseen phenomena, which explains events anomalous to primary theory and is not at all universal.

Now if common sense is defined as primary theory, what then is its philosophical significance? Far less, I would argue, than is often claimed for “common sense.” The problems with primary theory are twofold: first, it is relatively limited in scope; and second, it is often wrong. Continue reading →

Can a Prāsaṅgika live his skepticism?

24 Sunday Oct 2010

Posted by in Early and Theravāda, Epistemology, Flourishing, Mahāyāna, Metaphysics, Monasticism, Self, Serenity, Skepticism, Truth

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Last week I attended an interesting talk by Harvard PhD candidate (and fellow Canuck) Rory Lindsay, through the graduate Workshop in Cross-Cultural Philosophy – a workshop I’m proud to have played a part in founding (and I’m happy to say that its current leaders have made it exponentially more successful than it ever was under my stewardship). Lindsay was exploring the skepticism of the Indian Buddhist thinker Candrakīrti; he compared Candrakīrti to the Hellenistic capital-S Skeptic Sextus Empiricus, who held similar views, and examined the arguments made against Sextus by Myles Burnyeat. I want to discuss Lindsay’s talk by first giving some background to it, then recounting it, and finally offering a few of my reflections that came out of it.

Lindsay’s talk – I hope I will be interpreting it correctly – delved far enough into the technical details of Buddhist theoretical debates that some introductory remarks are in order. Those familiar with these debates should feel free to skip down a couple of paragraphs. Buddhist teaching deliberately and thoughtfully attacks certain aspects of common sense and common linguistic usage, and yet nevertheless needs to make some use of that linguistic usage. Continue reading →

Looking for coherent authorship

05 Sunday Sep 2010

Posted by in Epistemology, French Tradition, Greek and Roman Tradition, Hermeneutics, M.T.S.R., Mahāyāna, Metaphilosophy, Philosophy of Science, Self

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On my dissertation committee, Janet Gyatso always had perceptive comments to make, usually coming from many different directions. The one line of criticism that she pursued throughout the dissertation process was about authorship: she was visibly dissatisfied that I had chosen to pursue the diss as a study of a single author, Śāntideva. The point extended beyond my dissertation as well: early on in my PhD, I gave her a paper that explained it would treat the Yoga Sūtras together with their Yoga Bhāṣya commentary as an “internally coherent,” and she commented “you can’t do that.” In other classes focused on reading texts, she would tell her students that the class would not look for coherence – they would not be asking questions of the form “if the text says x here, how can it say y over here when the two contradict each other?”

One can always argue the details of this textual question in any given case. In Śāntideva’s case it’s not only a matter of arguing whether “his” two major works (the Bodhicaryāvatāra and the Śikṣā Samuccaya) were written by the same person; it’s also the fact that these texts may themselves be the work of multiple writers, in that there’s an early version of the Bodhicaryāvatāra (the “Dunhuang recension”) which differs from the received version known to tradition. But there’s an issue here much bigger than the interpretation of any one thinker: should one even try to find the coherent views of an individual author? Continue reading →

Deconstruct the subject, deconstruct the object

16 Sunday May 2010

Posted by in Christianity, Early and Theravāda, French Tradition, Mahāyāna, Self, Social Science

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Lately I’ve been noting a pattern that seems to pop up across in the history of philosophy. Once philosophers deconstruct either the thinking human subject – the self – or nonhuman objects, new generations of philosophers will shortly come to deconstruct both together. The classical Buddhist thought of the Pali suttas and Abhidhamma says there is no atta or ?tman; by this it means only that there is no human or divine self. The continuity of human identity is an illusion; what we think of as ourselves is really just a collection of smaller physical and mental atom-like particles, momentary events that make it up. But – in this early Buddhism – these particles and events, unlike the self, are ultimately real.

Within a century or two, however, along comes the great Nāgārjuna and his Madhyamaka philosophy. Madhyamaka thinkers take the no-?tman doctrine much further. Now the ?tman isn’t just the thinking subjective self; it’s the self-ness in everything. Objects, including the atomized particles and events so dear to the Abhidhamma, are just as unreal as the subject. The deconstruction of the subject leads historically to the deconstruction of the object.

I thought about the point a couple months ago when reading Nick Smyth‘s excellent post on existentialism. Continue reading →

Dialetheism

03 Wednesday Feb 2010

Posted by in Analytic Tradition, Greek and Roman Tradition, Logic, Mahāyāna, Pre-Socratics, Truth

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In response to last week’s post about contradictions, a reader who goes by “skholiast” (who has his own blog, Speculum Criticum Traditionis) pointed me to the interesting work of analytic philosopher Graham Priest, author of works with provocative titles like “What is so bad about contradictions?” Priest advocates a position that he calls dialetheism, from the Greek for “two truths,” according to which a belief or statement and its opposite can both be true – even at the same time and in the same respect, directly contradicting Aristotle’s classical law of non-contradiction. He concludes the article with this provocative claim: “So what is so bad about contradictions? Maybe nothing.”

Dialetheism is easy to mock. Indeed, the first I’d heard of it, and the only time I’d heard of it before skholiast’s post, was in two of Ryan Lake’s Chaospet comics that made fun of it. Lake’s comics note apparent problems with dialetheism: if nothing is bad about contradictions, as Priest suggests, then doesn’t that basically allow one to say anything at all? Doesn’t one then just immediately solve every hard problem without having to think about it, by saying (as Lake’s character Nester does) that “the mind both is and is not the brain”?
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Why worry about contradictions?

27 Wednesday Jan 2010

Posted by in Buddhism, Christianity, Epistemology, Greek and Roman Tradition, Honesty, Logic, Metaphilosophy, Monasticism, Philosophy of Science, Social Science, South Asia

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Stanley Fish, self-proclaimed “contemporary sophist,” recently weighed in on the “religion and science” question in the New York Times. For him, the chief problem we have in this area is that we’re too bothered by contradictions: “The potential for logical conflict, however, exists only under the assumption that all our beliefs should hang together, an assumption forced upon us not by the world, but by the polemical context of the culture wars.”

As a historical claim, the latter part of the sentence is laughable and merits no consideration: it takes very little research indeed to find that the drive for logical consistency far predates any modern culture wars. It can be found not only in Plato, its most famous advocate, but also in Augustine, in Aquinas, in Śaṅkara and Kumārila. One might be tempted to find an exception in Nāgārjuna and his Madhyamaka school, which try to avoid having any position whatsoever; but even Nāgārjuna relies in his arguments on the assumption that our positions should not contradict each other – should make logical sense. Fish is smart enough to know this point; the claim that the drive for consistency is a product of the contemporary culture wars can only be understood as a deliberate falsehood, a lie.

More interesting is the normative claim, the view that we shouldn’t be bothered by contradictions. After all, if that’s true, Fish may be entirely justified in lying. Continue reading →