By Jay L. Garfield
This quantity collects essays via philosophers and students operating on the interface of Western philosophy and Buddhist reports. Many have unusual scholarly files in Western philosophy, with services in analytic philosophy and good judgment, in addition to deep curiosity in Buddhist philosophy. Others have exceptional scholarly documents in Buddhist stories with robust pursuits in analytic philosophy and common sense. All are devoted to the firm of cross-cultural philosophy and to bringing the insights and methods of every culture to endure so that it will remove darkness from difficulties and ideas of the opposite. those essays deal with a vast diversity of issues within the philosophy of brain, philosophy of language, common sense, epistemology, and metaphysics, and show the fecundity of the interplay among the Buddhist and Western philosophical and logical traditions.
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Additional info for Pointing at the Moon: Buddhism, Logic, Analytic Philosophy
Pai-chang spoke a truth, but it was a conventional truth. His error was to think that his perspective was the preferred one from which to describe reality. Other perspectives were occluded from him. If you habitually think like that, you will have difficulty grasping the perspectives of others, you will be firmly attached to your own perspective, and that way lies suffering for all of us. The nonperspectival view, the ultimate truth, is often thought to be impossible ("the view from nowhere"), but that is also an error.
One must have the willpower to suspend one's will, to allow one's mind to cure itself. It is a change that is not brought about by explaining anything, but simply by telling it/observing it as it is. As Wittgenstein famously puts it in his Philosophical Investigations (1958: 124): "Philosophy may in no way interfere with the actual use of language; it can in the end only describe it.... " Likewise, Philosophical Investigations 128 urges that philosophy, contra popular belief, has nothing to do with advancing controversial theses or dogmas.
But the prima facie problem for those who say no is to justify the use of the word "true" here at all. I would argue that some cases are true, some not. Conventional truth can arise in more than one way. If it arises by occlusion, then the conventional truth is true simpliciter. If it arises by illusion, there is falsehood somewhere. Either is less than optimal for knowledge, however, which accounts for why conventional truth is less desirable than ultimate truth. Moreover, the possibility or tendency for occlusion to slide into illusion-for deficit to slide into falsehood-must always be borne in mind.
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