When we have passed beyond knowings, then we shall have knowledge. Reason was the helper, Reason is the bar.
Wednesday, September 23, 2020
Voltaire jolted me through his satire
Monday, September 14, 2020
Śaṅkara never refers to any experiences of his own
And while Śaṅkara was perhaps nondualism's purest and most famous exponent, it was taken up by many others in various ways – including by very different enemies of Śaṅkara. The later theistic thinker Rāmānuja wanted to assert against Śaṅkara that the plurality of things in the world is real, and yet he accepted Śaṅkara's basic nondualism: his philosophical system was called Viśiṣṭādvaita, differentiated or qualified nondualism. He aimed to produce a harmonious synthesis: the plurality of the world is not an illusion, as Śaṅkara would have it, but the parts of the divine One.
Now while Rāmānuja could be harshly critical of Śaṅkara himself, he remained in Śaṅkara's basic camp of loyalty to the Vedas and especially the Upaniṣads. Śaṅkara had much greater hostility to the Buddhists, who rejected the entirety of the Vedas and Upaniṣads. And yet – here is the striking thing – a very large number of Buddhists themselves accepted nondualism. The Yogācāra school had been taking up some form of nondualism since before Śaṅkara's time, enough that to other Vedāntic thinkers Śaṅkara's school just looked like the Buddhism they were familiar with; for that reason they even called him a "crypto-Buddhist" (pracchanna bauddha).
But it is crucial that most of the thinkers I've named here do not cite experience as the ground of their claims. Wilhelm Halbfass in India and Europe reminds us that Śaṅkara never refers to any experiences of his own; Chinese nondualists like Zhiyi didn't either, according to John McRae and Robert Sharf. But if anything, I think that nondualism's non-experiential provenance gives it more plausibility. That is, nondualism's exponents did not merely see it in an altered state of consciousness, but viewed it as somehow a logical necessity.
CHAPTER TWO NEO-VEDANTA: SOME CONCEPTUAL ISSUES IN THE CONTEXTS
Divine and Divine-Human Speeches of the Devi: The Speech Contexts and the Dynamics of Authority in the Devi Gitas
Two “Devis”, Two “Gurus” Speaking with Authority: Sarada Devi and Anandamayi Ma
Modifying Masculinity: Tantric Culture, Female Speech and Reframed Masculinities
[PDF] A GLOBAL HISTORY OF THE 'MULTIPLE RENAISSANCES'
[PDF] Ken Wilber's Problematic Relationship to Science
[HTML] Gandhi on Caturvarṇa and Niṣkāma Karma: A Re-interpretation
Cosmos and Consciousness: The Metaphysical Alternatives
Matter, Life and Mind: Setting the Boundaries of the Mind in Advaita Vedanta
'Passive Resistance'in India, 1905–09
[PDF] Exploring the Horizons of Change: A Study of Baby Kamble's The Prisons We Broke
Monday, August 31, 2020
What led to ten centuries of decline
Monday, August 17, 2020
Eric Weiss was an integral philosopher of Whitehead and Sri Aurobindo
Tuesday, August 11, 2020
Probabilistic this-world karma
What Lele does is to invent a new concept. He deletes the idea that karma operates across former and future lives. This immediately raises the problem of how karma can possibly work, given that many people act in good ways and experience bad results, and act in bad ways and experience
good results. Lele’s answer is that karma works probabilistically: good actions are more likely to produce experienced good results in this life, and bad actions are more likely to produce bad experienced results in this life. Karma is “probabilistic this-world karma.”
I’d call this shwarma, not karma.
If Lele were to say something like this, I’d have no objection (at least not yet). This is what philosophers do, in contrast to historians and philologists. He’d be owning up to cherry picking, and so wouldn’t be trying to have his cake and eat it too
(to mix metaphors). He’d be thinking as a Buddhist and as a cosmopolitanist (in
the philosophical sense of cosmopolitanism I advocate in Why I Am Not a
Buddhist). I’d say, “I sympathize with your situation, more power to you,
let’s see what you can do, and let’s see how others inside and outside the tradition respond.” For me, the proof would be in the pudding (to add another metaphor).
In the case at
hand, the pudding is “probabilistic this-world karma.” This is the conceptual
engineering we’re being offered. I don’t think it works.
“Probabilistic”
properly speaking applies to a scientific causal model. When we have a causal
model consisting of a set of variables, we can define a probability measure
over propositions about the variables and their values. But what is the model
in the case of eudaimonistic karma? What are the variables and parameters? Unless
we can specify these, we don’t really know what we’re talking about. Are we supposed
to use game theory and decision theory to answer these questions? But these
theories typically abstract away from individual moral virtue, which is the key
concept of eudaimonistic thought. These theories and the concept of karma don’t
seem to fit together very well.
I worry that we’re
dealing with the same kind of scientism that infects much of Buddhist
modernism. By “scientism” I mean using scientific concepts where they’re not
appropriate. “Eudaimonistic karma” is a normative concept. It refers to good
and bad individual mental intentions and actions. Normative concepts operate in
the logical space of reasons—the logical space of being able to justify what
you say in relation to norms and values. The concept of probability, however,
is a descriptive one that operates in the logical space of causes. When you say
“probabilistic karma” you just code switch between the normative and
descriptive languages without helping us to think about their relation.
There are other
problems. As I wrote before, ...
Evan Thompson
Sunday, March 01, 2020
Sri Aurobindo's concept of woman
Friday, February 21, 2020
Uberman may come flying
- The Esoteric Sense of the Ashwamedha, the Horse Sacrifice - Sri Aurobindo translates Brihadaranyaka Upanishad, Chapter One, Section Two, Verse 7 (partial): “He desired, ‘Let this have sacrificial capacity for me, by...
- Hemlata Suri R.I.P - The Suri surname is quite common among Hindu Khatri families though it can also denote descent from the Muslim, Afghan, Sur tribe to which Emperor Sher Sha...
- Some Memories of the Mother - This article first appeared in Mother India on February 21, 1975 The post Some Memories of the Mother appeared first on AuroMaa.
- Sri Aurobindo's theoretical salience - The West has produced hundreds of thinkers and philosophers over the last three thousand years who are part of academic discourse. But in India we hardly f...
- AVI Presentation: L’Avenir d’Auroville - In these days Auroville International General Meeting is taking place in Unity pavilion. In this episode you can listen to the L’Aevnir d’Auroville present...
- Socrates and Descartes: A Tale of Two Cities - Or, the parable of the agora and the poêle. There is an assumption that there is a certain continuity between the philosophers Socrates and Rene Descartes....
- Beyond democracy’s imaginary investments - The figurative space opened up by a widespread crisis of democratic legitimacy has again filled the streets with multitudes banging pots and pans, occupyin...
- Heidegger’s philosophy lacked a sense of divine transcendence - - Sri Aurobindo Studies The Creation of Time - Sri Aurobindo translates Brihadaranyaka Upanishad, Chapter One, Section 2, Verse 4: “He desi...
- Flat Ontology, Questions, and Assemblages - I’ve been having a lengthy discussion with a very good friend about normativity and how we go about determining values. One of the things that keeps coming...
I get very impatient with debates in philosophy about who interpreted a philosopher better, or whether we should be Kantians or Hegelians or speculative realists, or whether Heidegger got it right or Badiou got it right. These all have merit and value, but they're not what I'm after. By larvalsubjects Read more of this post
Sunday, December 08, 2019
Overman - a consciously evolving future human being
Transhumanism
[PDF] Everyday Aesthetics in Indian Cultural Communities
[HTML] Nurturing Employee Creativity. By James Houran & Gene A. Ference Wednesday, 30th August 2006ITB Berlin, ABA Progams … For this reason it is commonly referred to as the "reptilian brain." It is rigid, obsessive, ritualistic, and filled with "ancestral memories" (corresponding to what Sri Aurobindo called the "mechanical mind" and perhaps tangentially … | ||||
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[PDF] Anthony Burke and Rita Parker: Global Insecurities: Futures of Global Chaos and Governance.
Of Bliss and Love: Methodological "Play" in Hindu-Christian Comparative Theology | |||||||
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