By Matthew R. Dasti, Edwin F. Bryant
Led by way of Buddhists and the yoga traditions of Hinduism and Jainism, Indian thinkers have lengthy engaged in a rigorous research and reconceptualization of our universal proposal of self. much less understood is the best way such theories of self intersect with concerns regarding service provider and loose will; but such intersections are profoundly vital, as all significant colleges of Indian inspiration realize that ethical goodness and spiritual achievement depend upon the right kind knowing of private supplier. furthermore, their person conceptions of organisation and freedom are usually nodes in which a complete school's epistemological, moral, and metaphysical views come jointly as a scientific complete. Free Will, service provider, and Selfhood in Indian Philosophy explores the contours of this factor, from the views of the main faculties of Indian idea. With new essays by way of top experts in each one box, this quantity offers rigorous research of the community of concerns surrounding company and freedom as built inside of Indian inspiration.
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Additional resources for Free Will, Agency, and Selfhood in Indian Philosophy
Sample text
As with the cluster of Yoga traditions, there were numerous variants of Sāṃkhya, amply attested in the 12th book of the Mahābhārata epic. 2]. Only fragments quoted by other authors have survived from the works of the original teachers of the system. indd 18 10/25/2013 7:27:24 PM Agency in Sāṃkhya and Yoga 19 with that of the Vedānta Sūtras, which is explicitly opposed to it. The two Sanskrit terms primarily engaged in this chapter are kartṛ, the agent, and kartṛtva, agency. The Problem: The Axiom of Changelessness in Sāṃkhya Metaphysics As with any human intellectual endeavor dedicated to probing the truths of manifest reality by means of philosophy, religion, or science, one of the main challenges confronting ancient Indian thinkers was how to infer causal explanations to adequately account for the manifest ever-changing world as perceivable effect.
Citiśakter apariṇāmāt. 8. Niṣkriyasya tad-[gati-]asambhavāt . . na karmaṇāpy ataddharmatvāt. 9. ” 10. Aprasava-dharmī. indd 20 10/25/2013 7:27:24 PM Agency in Sāṃkhya and Yoga 21 always be producing, and thus always undergoing change. , milk with a souring agent and with motion, which causes its production of, but also transformation into, yogurt). By such reasonings, which will be further extended in Sāṃkhya’s rebuttal to Nyāya, action can only occur in the world of mixture and change, not in any changeless entity like puruṣa, which, having no internal parts and nothing mixed in with it, and producing nothing from itself, can never change.
The ego is the faculty of abhimāna, “false conceit” or “conception” (in this case an erroneous one regarding one’s self). 6) defines its very close synonym, asmitā, as the confusing of the instruments and powers of sight with the seer, that is, of one’s ātman self as pure consciousness with the body/mind instrumentation through which consciousness cognizes and becomes aware of external objects (subtle or gross). The “conceit” points to the illusion of thinking that it is one’s self (ātman) that is acting, when, in fact, all action is performed by prakṛti (as the Gītā will assert in verses quoted in the second section).