Free PDF Analytical Buddhism: The Two-tiered Illusion of Self
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Analytical Buddhism: The Two-tiered Illusion of Self
Free PDF Analytical Buddhism: The Two-tiered Illusion of Self
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Review
'This is an extraordinary book. It pursues Buddhist thought as a live philosophy, not as an already set belief system. By developing insights from the Buddhist tradition with the analytic tools of modern philosophy, Albahari produces an account of self and self-awareness that is at once continuous with mainstream philosophy of mind and refreshingly original. The result is a novel brand of eliminativism about the self, one that is phenomenologically rather than scientifically inspired.' - Uriah Kriegel, Assistant Professor, Department of Philosophy, University of Arizona, US
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About the Author
MIRI ALBAHARI is an Associate Lecturer in Philosophy at the University of Western Australia.
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Product details
Paperback: 235 pages
Publisher: Palgrave Macmillan; 1st ed. 2006 edition (January 1, 2006)
Language: English
ISBN-10: 1349283037
ISBN-13: 978-1349283033
Product Dimensions:
5.5 x 0.6 x 8.5 inches
Shipping Weight: 11.4 ounces (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
2 customer reviews
Amazon Best Sellers Rank:
#1,613,465 in Books (See Top 100 in Books)
"In her book... Albahari makes an argument that brings us back to the Buddha's first discourse after his enlightenment... Here the Buddha lays out the Four Noble Truths, which explain the cause of dukkha -- of suffering, of unsatisfactoriness -- and the cure. He says that the basic cause of dukkha is tanha, a word usually translated as "thirst" or "craving" and sometimes as "desire." To put a finer point on it, the problem is the unquenchability of tanha, the fact that attaining our desires always leaves us unsatisfied, thirsting for more of the same or thirsting for something new."Albahari says that tanha is inextricably tied to the sensation of self, and that overcoming tanha is therefore tied to the experience of not -self. ... She's saying that tanha is deeply involved in your sense [actually "belief"] that the self is bounded; tanha sustains and strengthens the sense [again, "belief" is far more accurate] of boundedness that, during the exterior not-self experience, weakens. ..."To see the full breadth of the argument Albahari is making, you have to understand that... she considers tanha to include not just the desire for things you find pleasant...; it also includes the desire to be free of things you find unpleasant. In other words, tanha fuels not just the attraction to alluring things but also aversion of off-putting things. ..."...whether tanha is driving attraction or aversion, it entails defining the realm of the self. As Albahari has written, emotions involving tanha 'seem to point to, as a part of their content, an unspoken boundary between the identified-as self on one hand and the desired or undesired scenario in the other, as it is perceived or imagined by the witnessing subject.' Thus, tanha 'will not only indicate but also help create and drive the sense of self-other boundaries.' And vice-versa: the more clearly and deeply you feel the boundedness, the more tanha you'll be inclined to have. 'For unless I identified fully as a self, then how could I care particularly about whether 'my' desires are fulfilled?'"-- Robert Wright, in Why Buddhism is True, 2017.
It has been said sometimes that western philosophy is a philosophy of the waking state. All other states of mind (e.g., oniric sleep, deep sleep) are almost ignored.In this sense, eastern philosophies seem to be more comprehensive. Exploring some powerful eastern philosophies (advaita vedanta and, specially, madhyamaka buddhism) Miri Albahari finds an underlying feature: the denying of the self as unconstructed; that is to say, that the self is a mental construct, or, as it is usually encapsulated in those traditions, that the self is illusory.But this feature has also been highlighted by at least some western philosophers. Albahari mentions Hume, James, Flannagan, Denett and Damasio (I also recall Thomas Metzinger and Galen Strawson).Of couse, an initial problem with the self is precisely the (dis)agreement about what the self is. But Albahari sets just from the beginning what concept of self she is talking about, defining it accurately in accordance with theravada buddhism (P.81). She also establishes carefully the concepts she will use when analyzing this self (e.g., construct or illusion).Next, she will argue, with admirable rigor, that the self will be an illusion if and only if it is a construct. And she will try to show that the self is an illusion contributed by two tiers:-The naturally unified consciousness (itself non-illusory).-The thoughts (emotions, moods, perceptions, ruminations, etc) belief and desire driven, that while illusorily seeming to arise from a self, in fact help build and think such self.The elimination of that type of self (were it possible as buddhism holds)would not erase awareness (or native consciousness, or consciousness without-sense-of-self) but would leave it intact.One of the theories Albahari examines more in detail and finds closer to her insights, is the one by the neuroscientist Antonio Damasio. On Damasio's theory, 'core consciousness' involves awareness coupled with a basic sense of self, though he never aludes to the 'awareness component' as a separate factor.In Albaharis's words, "awareness sans-sense-of-self is not, it would seem, a mere conceptual possibility. It is plausible to suppose that new born infants and more primitive animals" (and arahants, she will add later on)"will also harbor awareness without a sense of hurdled self".(arahants, in buddhism, are individuals who have realized nibbana: brought an end to their suffering)Though, as Albahari recognizes, "investigation into such a description would have to face the hurdle of showing that it is this awareness, this consciousness simpliciter, which carries the most basic cognitive capacities that are needed to survive in the world".But at this point it seems that the most deeply rooted intuitions collide. It reminds me of a passage from William James, somehow resonating with that idea: "only new born babes, or men in semi-coma from sleep, drugs, blows or ilenesses, may be assumed to have an experience pure in the literal sense of a 'that' which is not a definite 'what'", suggesting, perhaps, that only a deficient or underdeveloped consciousness can actually 'have' a pure experience.It would seem, then, that at this point James (expressing perhaps the ordinary intuition) and eastern philosophy divert. Awareness, or 'pure experience', woild be for James a sort of inmature or malfunctioning consciousness, whereas it would be for some eastern philosophies the real foundation of consciousness. Some eastern thought, thus, discovers, underlying all states of human 'conscious' life (e.g., waking, dreaming, slumber), and not only human by the way, a more basic, raw 'awareness' experience.But, what is this 'awareness'? Can we know and say something about it or just remain silent (a la Wittgenstein)? How to 'dive' into it without being fooled by our own constructed cognitive consciousness?I really hope that Miri Albahari keeps on exploring these issues, and sharing her insights in a way as brilliant and enlightening as this book.
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