The Termination Thesis (or “TT”) is the view that people go out of existence when they die. Lots of philosophers seem to believe it. Epicurus, for example, apparently makes use of TT in his efforts to show that it is irrational to fear death. He says, “as long as we exist, death is not with us; but when death comes, then we do not exist.”1 Lucretius says pretty much the same thing, but in many more words and more poetically: “Death (...) therefore to us is nothing, concerns us not a jot, since the nature of the mind is proved to be mortal; . . . when we shall be no more, when there shall have been a separation of body and soul, out of both of which we are each formed into a single being, to us, you may be sure, who then shall be no more, nothing whatever can happen to excite sensation.”. (shrink)

In this article, I examine some traditional Indian conceptions of unconscious mental activity. There are concepts in the Indian philosophical tradition, notably saskāras and vāsanās, which can be taken to refer to unconscious mental states and dispositions. My discussion, which is essentially philosophical by nature, is loosely based on the English philosopher C.D. Broad's distinctions concerning the unconscious. Saskāras, which are interpreted realistically in Indian tradition, may manifest themselves as what I (and Broad) call relatively unconscious states. Evidence for this (...) interpretation can be found in discussions concerning the nature of dream state and the supernatural powers of yogis in Indian tradition. It is interesting to try to view the retributive system of karma as an absolutely unconscious system, but this is not a plausible interpretation of the Indian view of karma. (shrink)

Our present actions can have effects on future generations - affecting not only the environment they will inherit, but even perhaps their very existence. This raises a number of important moral issues, many of which have only recently received serious philosophical attention. I begin by discussing some contemporary Western philosophical perspectives on the problem of our obligations to future generations, and then go on to consider how these approaches might relate to the classical Indian philosophical tradition. Although the Indian commitment (...) to pre-existence and rebirth precludes the arising of the Non-Identity Problem, this does not mean that there is not still a problem about justifying our obligations to future generations. The Indian Non-Reductionists about personal identity have difficulties with this that are comparable to the difficulties of their Western counterparts, but the Indian Buddhist Reductionists offer some provocative arguments for impartiality and the rationality of altruism. (shrink)

The recent book Rush Rhees on Religion and Philosophy contains a stimulating collection of writin~s by Rush Rhees on a variety of topics in the philosophy of religion. Comprising accounts of personal, religious and moral struggles, these essays provide a refreshing change from the often dry, overly technical approach to philosophy writing. Despite spanning more than thirty years, Rhees' s essays disclose a fairly consistent philosophy.of religion with a clear emphasis. Since he was Wittgenstein's student and long-time friend as well (...) as a literary executor ofWittgenstein's writings, it is not surprising that Rhees's comments on the philosophy of religion reveal a distinctly Wittgensteinian approach, both in content and style. Moreover, Rhees's particular way of doing philosophy of religion seems, in retrospect, to have set the course that subsequent philosophy of religion of the Wittgensteinian type would take. (shrink)