By Matthew R. Dasti, Visit Amazon's Edwin F. Bryant Page, search results, Learn about Author Central, 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 concept of self. much less understood is the best way such theories of self intersect with concerns concerning service provider and loose will; but such intersections are profoundly vital, as all significant colleges of Indian proposal realize that ethical goodness and non secular achievement depend upon the right kind knowing of non-public organization. additionally, their person conceptions of service provider and freedom are usually nodes through which a complete school's epistemological, moral, and metaphysical views come jointly as a scientific complete. Free Will, organisation, and Selfhood in Indian Philosophy explores the contours of this factor, from the views of the most important faculties of Indian notion. With new essays by means of major experts in every one box, this quantity offers rigorous research of the community of matters surrounding organisation and freedom as built inside Indian thought.
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Extra info for Free Will, Agency, and Selfhood in Indian Philosophy
Agency means having direct perception of the means [to accomplish an act], the desire to act, and volition, and this occurs only in a conscious entity. Therefore the sacred texts state . . 9] . . Some [Sāṃkhya followers] say that prakṛti has this nature [of agency] because of the nearness of puruṣa, and because of the 29. While this is problematic, we use this term for succinctness of phraseology only. It is diﬃcult to succinctly categorize the Vedānta commentators in a non-cumbersome manner for reasons that would take us too far aﬁeld to consider here in depth (but, e,g, rubrics of “non-dualists” vs.
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.
In the ātman]. And thereafter manas (mind) having to be conceived as the cause of deeds to be done, etc. . 145, Sinha translation). This argument resorts to an appeal to scriptural authority (āgama/śabda/śruti); while this is not a reason-based (inferential) form of epistemology, it was standard for the “orthodox” (Vedic) schools, which included Nyāya, to accept the epistemological validity of the sacred texts (even if only nominally). 27) explicitly states that considering agency to be in the ātman occurs in one who is deluded by ego.