“Spiritual Exercise” and Buddhist Epistemologists in India and Tibet

Kapstein, Matthew T.

doi:10.1002/9781118324004.ch17

Cited by 5 publications

(3 citation statements)

References 7 publications

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“…It allows the practitioner to sustain attention on a logical reasoning, demonstration, or discussion beyond the arbitrariness of personal preferences. The tradition of scholastic debate, which has its origins in the need for Indian Buddhists to defend themselves when confronted by non-Buddhists, has been kept very much alive and vibrant in Tibetan and Himalayan monasteries, not so much anymore in the service of a polemical or political agenda, but rather for educative and soteriological purposes (Kapstein, 2013), as it forms the externalized apex of the 'wisdom born from reflection. '…”

Section: Mindfulness At the Stage Of The 'Wisdom Born From Reflection'mentioning

confidence: 99%

Mindful wisdom: The path integrating memory, judgment, and attention

Deroche

2021

Asian Philosophy

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This paper discusses the Buddhist threefold model of wisdom which, on the basis of ethics, progresses from 'study,' to 'reflection,' to 'cultivation,' and argues that mindfulness plays a critical role at each of these steps, forming the common thread joining them together. Beyond opposing statically the mnemonic, conceptual, and attentional dimensions of mindfulness, this threefold paradigm of 'mindful wisdom' can serve to articulate them dynamically within the context of the path. The model is first examined with special consideration of Mahāyāna sources and its relation to the epistemic foundations of tradition, reason, and direct experience. Then, in reference to living Tibetan and Himalayan traditions, each step of wisdom is shown to rely upon a distinct aspect of mindfulness or presence: keeping in mind the teachings present, forming adequate represent -ations, and cultivating a presence of mind. Ultimately, the paper inquires into the emergence of self-knowledge and the integration of personality.

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Section: Mindfulness At the Stage Of The 'Wisdom Born From Reflection'mentioning

confidence: 99%

Mindful wisdom: The path integrating memory, judgment, and attention

Deroche

2021

Asian Philosophy

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“…Matthew Kapstein (2013) argues that there is an intimate connection between Buddhist epistemology and soteriology from India and Tibet. The soteriological argument for compositional nihilism demonstrates a further connection between (some) Buddhist metaphysics and soteriology.…”

Section: The Question Of Justificationmentioning

confidence: 99%

Mereological Composition in Analytic and Buddhist Perspective

Jones¹

2021

J. of the Am. Philos. Assoc.

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Comparing Buddhist and contemporary analytic views about mereological composition reveals significant dissimilarities about the purposes that constrain successful answers to mereological questions, the kinds of considerations taken to be probative in justifying those answers, and the value of mereological inquiry. I develop these dissimilarities by examining three questions relevant to those who deny the existence of composite wholes. The first is a question of justification: What justifies denying the existence of composite wholes as more reasonable than affirming their existence? The second is a question of ontology: Under what conditions are many partless individuals arranged composite-wise? The third is a question of reasonableness: Why, if there are no composites available to experience, do “the folk” find it reasonable to believe there are? I motivate each question, sketch some analytic answers for each, develop in more detail answers from the Theravādin Buddhist scholar Buddhaghosa, and extract comparative lessons.

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“…Though this would require a far longer discussion, I would surmise that this is equally true of the other domains of Buddhist metaphysics, as well as of Buddhist epistemology. For recent work that points in this direction, see Carpenter (2014aCarpenter ( , 2014b and Kapstein (2013a).…”

Section: Notesmentioning

confidence: 99%

Illusion or Delusion? A Re‐examination of Buddhist Philosophy of Personal Identity

Panaïoti¹

2021

Zygon

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In this article, I argue against the conventional view that Buddhist philosophy of personal identity regards the self as an illusion. Critically engaging the work of Miri Albahari, I defend the view that it is instead centered around the properly diagnostic claim that the overwhelming majority of human beings suffer from a delusion concerning the nature of the self. In the central section of the paper, I draw from contemporary work in philosophy of psychiatry to gain clarity on what delusions are and how they are distinct from illusions. On the narrative theory of delusions I thence develop, delusions are best understood as faulty and harm-inducing self-referential narrative constructions. Buddhist views on human beings' confusion concerning the self, I then submit, consist of the diagnosis of a delusion in precisely this sense. At the end of the article, I argue that in addition to its intrinsic merits this interpretation has the added advantage of bringing into sharper focus the irreducibly therapeutic character of Buddhist philosophy of personal identity, and I discuss the implications of this for future cross-cultural research on the problem of selfhood.

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“Spiritual Exercise” and Buddhist Epistemologists in India and Tibet

Cited by 5 publications

References 7 publications

Mindful wisdom: The path integrating memory, judgment, and attention

Mindful wisdom: The path integrating memory, judgment, and attention

Mereological Composition in Analytic and Buddhist Perspective

Illusion or Delusion? A Re‐examination of Buddhist Philosophy of Personal Identity

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