Buddhists endorse the concept of human actions and their consequences as they uphold the doctrine of karma. However, they deny the existence of a ‘permanent self’. Few questions arise in this regard. If a permanent self does not exist then who guides a person to decide the course of an action? How does a person choose to perform an action of the many alternatives in a situation? Who takes responsibility for the consequences of an action? This paper attempts to answer (...) these questions by reinterpreting the Buddhist’s ‘no-self’ theory from epistemological and logical perspectives. This paper argues that Buddhists while rejecting the existence of a ‘permanent self’ affirm the existence of impermanent psychophysical entities (five skandhas). The mereological sum of these psychophysical entities is known as a ‘person’ who performs actions. A person becomes morally responsible for the consequences of an action justifying the Buddhist doctrine of karma. (shrink)

What might early Buddhist teachings offer neuroscience and how might neuroscience inform contemporary Buddhism? Both early Buddhist teachings and cognitive neuroscience suggest that the conditioning of our cognitive apparatus and brain plays a role in agency that may be either efficacious or non-efficacious. Both consider internal time to play a central role in the efficacy of agency. Buddhism offers an approach that promises to increase the efficacy of agency. This approach is found in five early Buddhist teachings that are re-interpreted (...) here with a view to explaining how they might be understood as a dynamic basis for ‘participatory will’ in the context of existing free will debates and the neuroscientific work of Patrick Haggard. These perspectives offer Buddhism and neuroscience a basis for informing each other as the shared themes of: cognition is dynamic and complex/aggregate based, being dynamic, cognition lacks a fixed basis of efficacy, and efficacy of cognition may be achieved by an understanding of the concept of dynamic: as harmony and efficiency and by means of Buddha-warranted processes that involve internal time. (shrink)

What might early Buddhist teachings offer neuroscience and how might neuroscience inform contemporary Buddhism? Both early Buddhist teachings and cognitive neuroscience suggest that the conditioning of our cognitive apparatus and brain plays a role in agency that may be either efficacious or non-efficacious. Both consider internal time to play a central role in the efficacy of agency. Buddhism offers an approach that promises to increase the efficacy of agency. This approach is found in five early Buddhist teachings that are re-interpreted (...) here with a view to explaining how they might be understood as a dynamic basis for ‘participatory will’ in the context of existing free will debates and the neuroscientific work of Patrick Haggard (et al.). These perspectives offer Buddhism and neuroscience a basis for informing each other as the shared themes of: (1) cognition is dynamic and complex/aggregate based, (2) being dynamic, cognition lacks a fixed basis of efficacy, and (3) efficacy of cognition may be achieved by an understanding of the concept of dynamic: as harmony and efficiency and by means of Buddha-warranted processes that involve internal time. (shrink)

I argue that if the claims Buddhist philosophy makes about meditation virtuosos are plausible, then Buddhism may rebut most of the strongest arguments for free will skepticism found in Western analytic philosophy, including the hard incompatiblist's argument (which combines the arguments for hard determinism, such as the consequence argument, with those for hard indeterminism, such as the randomness argument), Pereboom's manipulation argument, and Galen Strawson's impossibility argument. The main idea is that the meditation virtuoso can cultivate a level of mind (...) control that is impervious to the causal origins of her mental states, on the basis of which ability an account of free will may be erected, consistent with the claim that Buddhist enlightenment consists in some sort of radical conception of the ultimately impersonal nature of the agent. (shrink)

A critical overview to the bulk of extant Buddhist theories of free will.

A critical review of Mark Siderits's arguments in support of a compatibilist Buddhist theory of free will based on early Abhidharma reductionism and the two-truths distinction between conventional and ultimate truths or reality, which theory he terms 'paleo-compatibilism'. The Buddhist two-truths doctrine is basically analogous to Sellers' distinction between the manifest and scientific images, in which case the argument is that determinism is a claim about ultimate reality, whereas personhood and agency are about conventional reality, both discourse domains are semantically (...) insulated, and thus there cannot be any issue of the incompatibility. (shrink)

A critical review of Charles Goodman's view about Buddhism and free will to the effect that Buddhism is hard determinist, basically because he thinks Buddhist causation is definitively deterministic, and he thinks determinism is definitively incompatible with free will, but especially because he thinks Buddhism is equally definitively clear on the non-existence of a self, from which he concludes there cannot be an autonomous self.