Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine and (...) its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit’s theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit’s argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology. (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)

Most modern analytic philosophers have ignored works of Indian philosophy such as Vasubandhu's 'Treasury of Metaphysics'. This neglect is unjustified. The account of the nature of the physical world given in the 'Treasury' is a one-category ontology of dharmas, which are simple, momentary tropes. They include basic physical tropes, the most fundamental level of the physical world, as well as higher-level tropes, including sensible properties such as colours, which are known as derived form. I argue that the relationship between the (...) basic physical tropes and derived form is one of supervenience. Vasubandhu's theory is a powerful and flexible one, which can be adapted so as to be consistent with modern science. (shrink)

Most modern analytic philosophers have ignored works of Indian philosophy such as Vasubandhu's 'Treasury of Metaphysics'. This neglect is unjustified. The account of the nature of the physical world given in the 'Treasury' is a one-category ontology of dharmas, which are simple, momentary tropes. They include basic physical tropes, the most fundamental level of the physical world, as well as higher-level tropes, including sensible properties such as colours, which are known as derived form. I argue that the relationship between the (...) basic physical tropes and derived form is one of supervenience. Vasubandhu's theory is a powerful and flexible one, which can be adapted so as to be consistent with modern science. (shrink)

In the absence of continuing selves or persons, Buddhist philosophers are under pressure to provide a systematic account of phenomenological and other features of conscious experience. Any such Buddhist account of experience, however, faces further problems because of another cardinal tenet of Buddhist revisionary metaphysics: the doctrine of impermanence, which during the Abhidharma period is transformed into the doctrine of momentariness. Setting aside the problems that plague the Buddhist Abhidharma theory of experience because of lack of persons, I shall focus (...) on problems that arise because of its allegiance to momentariness and explore some responses on behalf of the Abhidharma Buddhist philosophers. I address two challenges to the Buddhist view in this paper. The first, which I will call the “Phenomenological Challenge”, primarily concerns the temporal properties of what is represented in conscious experience. The second, which I will call the “Metaphysical Challenge”, concerns the temporal properties of conscious representation itself. (shrink)

One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating tradition, but (...) it will also clarify a Buddhist perspective on consciousness. In this article, I present the Abhidharma account of mindfulness—as explicated in the Abhidharmakośa, the root text for the Abhidharma tradition—and the theoretical model of the mind that underlies its practice. Abhidharma–Yogācara model of the mind, I believe, contains critical philosophical insights relevant to contemporary concerns while at the same time placing mindfulness meditation in its proper philosophical context. (shrink)

Democritus’ atomism aims to respond to threats of Parmenidean monism. In so doing, it deploys a familiar epistemological distinction between what is known by the senses and what is known by the mind. This turns out to be a risky strategy, however, leading to inadvertent skepticism with only diffuse and contrary ethical implications. Vasubandhu’s more explicitly metaphysical atomism, by contrast, relies on a different principle to get to its results, and aims to address different concerns. It leaves us with a (...) view that positively implies a concrete mode of practical engagement, and resources for a critical stance. Even if certain atoms end up proven incoherent, there is no danger of slipping into the morally fatal indifference of inadvertent skepticism. For the ethical implications, it matters how one arrives at one’s atomism. (shrink)

In recent decades, there has been growing interest among philosophers in what the various Buddhist traditions have said, can say, and should say, in response to the traditional problem of free will. This article investigates the relationship between Buddhist philosophy and the historical problem of free will. It begins by critically examining Rick Repetti's Buddhism, Meditation, and Free Will (2019), in which he argues for a conception of “agentless agency” and defends a view he calls “Buddhist soft compatibilism.” It then (...) turns to a more wide‐ranging discussion of Buddhism and free will—one that foregrounds Buddhist ethics and takes seriously what the various Buddhist traditions have said about desert, punishment, and the reactive attitudes of resentment, indignation, and moral anger. The article aims to show that, not only is Buddhism best conceived as endorsing a kind of free will skepticism, Buddhist ethics can provide a helpful guide to living without basic desert moral responsibility and free will. (shrink)

AbstractSpirituality continues to exert a strong influence in people’s lives both in work and beyond. However, given that spirituality is often non-formalized and personal, we continue to know little about how moral reasoning is strategized. In this paper, we examine how Buddhist leader-practitioners interpret and operationalize a process of self-decentralization based upon Buddhist emptiness theory as a form of moral reasoning. We find that Buddhist leader-practitioners share a common understanding of a self-decentralized identity and operationalize self-decentralization through two practices in (...) Buddhist philosophy—skillful means and the middle way—to foreground social outcomes. However, we also find that practitioners face tensions and challenges in moral reasoning relates to agency—the ‘re-centering’ of the self as an enlightened self and the use of karmic reasoning to justify (un)ethical behavior—and contextual constraints that lead to feelings of vulnerability and exclusion. We present a model that elaborates these processes and invite further research that examines novel approaches and dynamic interpretations of the self in moral reasoning. (shrink)

The Apaṇṇaka Sutta, one of the early recorded teachings of the Buddha, contains an argument for accepting the doctrines of karma and rebirth that Buddhist scholars claim anticipates Pascal’s wager. I call this argument the Buddha’s wager. Does it anticipate Pascal’s wager and is it a good bet? Contemporary scholars identify at least four versions of Pascal’s wager in his Pensées. This article demonstrates that the Buddha’s wager anticipates two versions of Pascal’s wager, but not its canonical form. Like Pascal’s (...) wager, the Buddha’s wager presents a decision problem between two opposing theses in an epistemic context that lacks evidence of their truth or falsity. Like Pascal, the Buddha also tries to solve this problem using dominance, superdominance or ‘superduperdominance’ reasoning. The Apaṇṇaka Sutta likely provides the earliest textual example of such reasoning. While the Buddha’s wager does not exhibit the expected utility reasoning of the best-known form of Pascal’s wager, the article suggests a reformulation that parallels Alan Hájek’s (2018) vector-value reformulation. Is it a good bet? This article argues that it is not if this means we are rationally required to accept its recommendation. This is because, while it avoids two of the major objections levelled against Pascal’s wager, it succumbs to one and has two problems of its own. (shrink)

We spend our lives protecting an elusive self - but does the self actually exist? Drawing on literature from Western philosophy, neuroscience and Buddhism (interpreted), the author argues that there is no self. The self - as unified owner and thinker of thoughts - is an illusion created by two tiers. A tier of naturally unified consciousness (notably absent in standard bundle-theory accounts) merges with a tier of desire-driven thoughts and emotions to yield the impression of a self. So while (...) the self, if real, would think up the thoughts, the thoughts, in reality, think up the self. (shrink)

What justifies holding the person that we are today morally responsible for something we did a year ago? And why are we justified in showing prudential concern for the future welfare of the person we will be a year from now? These questions cannot be systematically pursued without addressing the problem of personal identity. This essay considers whether Buddhist Reductionism, a philosophical project grounded on the idea that persons reduce to a set of bodily, sensory, perceptual, dispositional, and conscious elements, (...) provides support for Parfit’s psychological criterion for personal identity. It examines the role that self-consciousness plays in mediating both self-concern and concern for others, and offers an argument for how reductionism about substantive or enduring selves may be reconciled with the seemingly irreducible character of self-consciousness. (shrink)

-/- Human beings are conscious not only of the world around them but also of themselves: their activities, their bodies, and their mental lives. They are, that is, self-conscious (or, equivalently, self-aware). Self-consciousness can be understood as an awareness of oneself. But a self-conscious subject is not just aware of something that merely happens to be themselves, as one is if one sees an old photograph without realising that it is of oneself. Rather a self-conscious subject is aware of themselves (...) as themselves; it is manifest to them that they themselves are the object of awareness. Self-consciousness is a form of consciousness that is paradigmatically expressed in English by the words “I”, “me”, and “my”, terms that each of us uses to refer to ourselves as such. -/- A central topic throughout the history of philosophy—and increasingly so since the seventeenth century—the phenomena surrounding self-consciousness prompt a variety of fundamental philosophical and scientific questions, including its relation to consciousness; its semantic and epistemic features; its realisation in both conceptual and non-conceptual representation; and its connection to our conception of an objective world populated with others like ourselves. (shrink)

Empathy is intersubjective in that it connects us mentally with others. Some theorists believe that by blurring the distinction between self and other empathy can provide a radical form of altruism that grounds all of morality and even a kind of immortality. Others are more pessimistic and maintain that in distorting the distinction between self and other empathy precludes genuine altruism. Even if these positions exaggerate self-other merging, empathy’s intersubjectivity can perhaps ground ordinary altruism and the rational recognition that one (...) shouldn’t arbitrarily privilege oneself over others. [Note: This volume won CHOICE's Outstanding Academic Title of the Year 2018.]. (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)

In this dissertation I critically engage and draw insights from classical Indian, Anglo-American, phenomenological, and cognitive scientific approaches to the topic of self-awareness. In particular, I argue that in both the Western and the Indian tradition a common and influential view of self-awareness---that self-awareness is the product of an act of introspection in which consciousness takes itself as an object---distorts our understanding of both self-awareness and consciousness as such. In contrast, I argue for the existence and primacy of pre-reflective self-awareness (...) ---a form of self-awareness that is an effect of both our embodiment and the basic structure of consciousness. In arguing for this account of self-awareness, I take up, among other things, the following: the semantics of the first-person and of indexicals in general, qualia and phenomenal consciousness; the possibility of non-conceptual self-awareness, the nature of introspection; the importance of embodiment and agency for our understanding of self-awareness, and the consequences of my account for the metaphysics of personal identity. (shrink)