From Yogācāra to Philosophical Tantra in Kashmir and Tibet

This paper outlines a shift in the role of self-awareness from Yogācāra to tantra and connects some of the dots between Yogācāra, Pratyabhijñā, and Buddhist tantric traditions in Tibet. As is the case with Yogācāra, the Pratyabhijñā tradition of Utpaladeva (10th c.) maintains that awareness is self-illuminating and constitutive of objects. Utpaladeva’s commentator and influential successor, Abhinavagupta (10th–11th c.), in fact quotes Dharmakīrti’s (7th c.) argument from the Pramā?avini?caya that objects are necessarily perceived objects (sahopalambhaniyama). That is, everything known is known in consciousness; there is nothing that can be known outside or separate from consciousness. This aspect of Pratyabhijñā thought is shared with Yogācāra. While Utpaladeva drew upon Yogācāra epistemology to formulate a differential construction of objects (via apoha), he departed from this theory to develop a distinctive monistic framework for the interpretation of subjectivity. By appealing to the ultimate reality of a singularly nonconceptual, transcendental subject rather than a plurality of (non)conceptual particulars, Utpaladeva appropriated Dharmakīrti’s epistemological model while turning it on its head. That is, Utpaladeva critiqued Dharmakīrti in one context (his external realism) while he is indebted to him in another (his epistemic idealism) to establish the framework for his own absolute idealism, where everything happens in and through the absolute self that is ?iva. Utpaladeva extended (or made explicit) the place of self-awareness in Yogācāra to formulate an absolute idealism that is the theoretic foundation for philosophical tantra. In this paper, I will chart a trajectory of this development, from Yogācāra to Pratyabhijñā, and show how a parallel development took place in tantric assimilations of Yogācāra in Tibet.     

The early Yogācāra theory of no-self

ABSTRACT

I reconstruct early Yogācāra theory of no-self based on works by Asa?ga and Vasubandhu. I introduce the idea of the cognitive schema (CS) of the self, a conception borrowed from the developmental psychologist, Jean Piaget. A fundamental CS is a psychological function that guides the formation of perceptions. I propose that Manas can be understood in terms of being the CS of the self, a psychological mechanism from which perceptions of external objects are formed. In addition, I argue that non-imaginative wisdom can be regarded as an experience during which the CS of the self does not function, such that one only possesses pure sensations without perceptions of external objects. After the repeated experience of non-imaginative wisdom, the CS of the self is changed to the purified CS of no-self. It still supports interactions with the external world, but in a way that does not allow the four afflictions (self-delusion, self-belief, self-conceit, and self-love) to arise.

Abbreviations: MS: Mahāyānasa?graha; TS: Tri??ikā-kārikā; TSN: Trisvabhāvanirde?a; VVS: Vi??atikā Vijñaptimātratāsiddhi     

Whitehead's doctrine of objectification and Yogācāra Buddhism's theory of the three natures

IntroductionNa¯ga¯rjuna, the most well-known Buddhist thinker after the Buddha himself, points out in his famous Mu¯lamadhyamakaka¯rika¯ that ‘The Buddha's teachings of the Dharma is based on the two truths: a truth of worldly conventions and an ultimate truth’ (XXIV:8). This doctrine of the two truths does indeed lie at the very heart of Buddhism. More particularly, the phenomenological and soteriological discourses in the Ma¯dhyamika tradition revolve around ideas concerning the two truths. Central to the doctrine is the concept that all phenomena possess dual characteristics—conventional and ultimate. The former, defined as the mode of phenomenal appearance, is the conventional truth; while the latter, defined as the ultimate mode of being, is the ultimate truth. This paper examines the ways in which these two truths are related from the Tibetan Pra¯sangika Ma¯dhyamika perspective, and argues that there are two radically distinct Tibetan ways of reading and interpreting the issues surrounding them. It does so by comparing the ccounts of Tsong khapa Blo bzang Grags pa (hereafter Tsong khapa, 1357–1423 A.D.) and Go rampa bSod nams Senge's (hereafter Go rampa 1429-1489 A.D.), and focuses on the way in which the two truths are related. It will be argued that, for Tsong khapa, the two truths constitute a ‘single ontological identity’ (ngo bo gcig) with ‘different conceptual identities’ (ldog pa tha dad), whereas for Go rampa, the truths are separate in a way that is ‘incompatible with their unity’ (gcig pa bkag pa'i tha dad) or identity.     

Vijñaptimātratā and the Abhidharma context of rarly Yogācāra

Contemporary accounts of early Mahāyāna Buddhist schools like the Madhyamaka and the Yogācāra tend to portray them as generally antithetical to the Abhidharma of non‐Mahāyāna schools such as the Theravāda and the Sarvāstivāda. This paper attempts to locate early Yogācāra philosophical speculation firmly within the broader context of Abhidharma debates. Certain key Yogācāra concepts such as ālayavijñāna, vijñapti‐mātratā and citta‐mātra are discussed insofar as they relate to pre‐existing concepts and issues found in the Vaibhāsika and Sautrāntika schools, with specific reference to the Abhidharmako?a and the corresponding bhāsya of Vasubandhu. Finally, some remarks are made about the, benefits of approaching the history of religious ideas without the benefits and distortions of hindsight, particularly as this relates to the attribution of an idealistic position to the early Yogācāra literature.     

From philosophy to criticism of myth: Cassirer’s concept of myth

This article discusses the question whether or not Cassirer’s philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer’s early theory of myth is compared with other approaches of his time. It is claimed that Cassirer’s early approach to myth has to be understood in terms of a transcendental philosophical approach. In consequence, myth is conceived as a form of cultural consciousness which is constituted by specific symbolic processes. In the second part, the theoretical assumptions underlying Cassirer’s criticism of myth are discussed and compared with his earlier theory. It is argued that there is a strong conceptual and theoretical continuity between Cassirer’s early views on myth as a symbolic form and his later critique of technological use of myth.     

From Games to Truth Functions: A Generalization of Giles’s Game

Motivated by aspects of reasoning in theories of physics, Robin Giles defined a characterization of infinite valued ?ukasiewicz logic in terms of a game that combines Lorenzen-style dialogue rules for logical connectives with a scheme for betting on results of dispersive experiments for evaluating atomic propositions. We analyze this game and provide conditions on payoff functions that allow us to extract many-valued truth functions from dialogue rules of a quite general form. Besides finite and infinite valued ?ukasiewicz logics, also Meyer and Slaney’s Abelian logic and Cancellative Hoop Logic turn out to be characterizable in this manner.     

A Reader’s Guide to al-Shāfiʿī’s Epistle on Legal Theory (al-Risāla)

Al-Shāfi?ī’s famous Epistle on Legal Theory (al-Risāla) has long been hailed as formative for the discipline of Islamic legal theory (u?ūl al-fiqh), but its structure and the wording of some of its most important passages remain a puzzle. This essay is intended as an aide for the study of the Risāla’s Arabic text. It surveys scholarly disagreements about the work’s significance and structure, and argues that it is best understood as a sequence of three distinct compositions, the second and third having been appended to address issues raised by opponents during discussions about the first. Each ‘book’ makes a separate argument, has its own internal structure, and is distinguished by terminological and stylistic features. Most of the article consists of a detailed analytical outline that spells out what point al-Shāfi?ī is trying to make with each of his concrete legal examples, and shows how they fit together into a sequence of three related but separately organized arguments.     

Vedāntadeśika’s Systematization of Rāmānuja’s Self-surrender (prapatti): A Study Based on the Nikṣeparakṣā

International Journal of Hindu Studies - This article examines the Śrīvaiṣṇava validation of the doctrine of self-surrender to the Supreme God Viṣṇu (prapatti)....     

Pavlov’s position on the effects of decortication on conditional reflexes

This paper examined D. Joravsky’s (1989) hypothesis that I.P. Pavlov dogmatically refused to acknowledge that classical conditioning can be mediated by subcortical regions of the large cerebral hemispheres. Decortication literature from 1901 to 1936 was reviewed. The early studies available to Pavlov, who died in 1936, showed that decortication does not allow the establishment of new or retaining of old conditional reflexes (CRs). G.P. Zelenyi’s later experiments(1930) suggested that the establishment of primitive CRs in decorticated dogs was possible. Pavlov never denied this possibility but cautioned that Zelenyi’s experiments could have been methodologically flawed. Although Joravsky’s original hypothesis on Pavlov’s position on the relation between decortication and the establishment of CRs is by and large accepted, it must be stressed that Pavlov’s theory of higher nervous activity was primarily concerned with the function of the brain in the higher organism’s struggle for existence. Within this context the cortical, rather than subcortical, processes play the decisive role in the organism’s adaptation to the changing external environment.     

A criticism of Young’s ‘Throwing Like a Girl’ through Scheler’s understanding of motor action

Continental Philosophy Review - This paper is concerned with the nature of feminine bodily comportment described by Iris Marion Young in ‘Throwing Like a Girl.’ According to Young, the...     

From Mackworth’s clock to the open road: A literature review on driver vigilance task operationalization

ObjectiveThis review aimed to characterize tasks applied in driving research, in terms of instructions/conditions, signal types/rates, and component features in comparison to the classic vigilance literature.BackgroundDriver state monitoring is facing increased attention with evolving vehicle automation, and real-time assessment of driver vigilance could provide widespread value across various levels (e.g., from monitoring the alertness of manual drivers to verifications of readiness in transitions of control between automated and manual driving). However, task requirement comparisons between the classic vigilance research and vigilance in car driving have not to date been systematically conducted.MethodThis study decomposed the highest-cited vigilance literature of each full decade since the 1940s for the situational features of the renowned vigilance decrement phenomenon originating from Mackworth (1948). A consensus set of 18 different situational features was compiled and included for example an (1) isolated (2) subject … perceiving (3) rare (4) signals … against (10) frequent (11) noise … in a (17) prolonged (18) task. Next, we reviewed 69 experimental vigilance task operationalizations (i.e., required signal detection and response) within 39 publications concerned with driving vigilance. All vigilance tasks were coded as “driving vigilance tasks” or “non-driving vigilance tasks” based on the perceptual signal and response action both belonging to normal driving activity or not. Presence, absence, and unreported presence/absence of each of the 18 features was rated for each task respectively as “overlap”, “contrary”, and “unspecified”. In conjunction, instructions/environmental conditions, signal definitions, signal rates, and summaries of the experimental vigilance tasks were extracted.ResultsA majority of driving vigilance tasks was performed in simulators (69%) compared to on-road (28%) and watching videos (3%) along with large differences in task conditions. Participants had to maintain fixed speed/lane positions in the simulators in higher proportion (74%) than on the road (36%) where they had only to drive “normally” and/or by loose conventions like “according to the law” more often (55% versus 15%). Additionally, presence of other traffic was found more often on-road (91%) than in simulators (48%). A specification of signals to detect and react to was found present within/for driving less often (59%) than alongside/in conjunction with driving (100%). Likewise, rates of signals (i.e., frequency of signal occurrence) were reported more often for non-driving vigilance tasks (80%) than in driving vigilance tasks (21%). For driving vigilance tasks, the highest overlap was 12 of the 18 features present (67%). On average, results showed relatively low levels of classic feature overlap (36%) with high rates of unspecified feature presence (46%) for driving vigilance tasks compared to non-driving vigilance tasks with higher classic feature overlap (64%) and fewer features unspecified (13%).Conclusion and applicationThere is little overlap between the well-known and often cited vigilance decrement phenomenon and published experimental tasks of driving vigilance. Major differences were also found in the instructions/environmental conditions of simulator versus on-road experimental driving vigilance tasks. What driving vigilance practically is in the real-world thus remains a promising area for future research. We recommend that researchers apply approaches which account for more real-world driving features to better expose and address uncertainty regarding driving and vigilance.     

From Lhasa to Rome: Williams’s Unexpected Way

IntroductionPaul Williams is professor of Indian and Tibetan philosophy at the University of Bristol in England. He is the author of four earlier books on Buddhist thought and numerous scholarly papers. In The Unexpected Way (Edinburgh, T&T Clarke, 2002), his fifth book, Williams departs from the normal academic genre and writes a partly autobiographical, partly apologetic account of his conversion from Tibetan Buddhism to Roman Catholicism. The title anticipates the pretty standard response that traffic is typically in the opposite direction. The book is a mixture of philosophical discussion, personal musings, ‘analytical meditations’, and catechetical-style instruction that seeks to convince the reader that his choice was rational, warranted and personally enriching.     

From dialectic to organization: Bogdanov’s contribution to social theory

This paper situates Bogdanov in the context of social theory generally and socialist theory in particular. It outlines briefly the principal characteristics of his mature system, and assesses the strengths and weaknesses of his approach to the fundamental problems of social thought. The paper devotes particular attention to the problem of just how systems develop from less complex to more complex forms of organization, and evaluates Bogdanov’s solution to this problem against the background of populist, social democratic, and Leninist alternatives.     

Time as image of eternity: A.F. Losev’s criticism of subjectivist conceptions of time

Studies in East European Thought - The paper analyses Aleksei F. Losev’s position in respect to the notion of time, which he considers in a dialectical perspective. The Russian philosopher...     

Rāmānuja’s Nityagrantham (“Manual of Daily Worship”): A Translation

International Journal of Hindu Studies -     

From Freud’s dream-work to Bion’s work of dreaming: The changing conception of dreaming in psychoanalytic theory

Bion moved psychoanalytic theory from Freud's theory of dream-work to a concept of dreaming in which dreaming is the central aspect of all emotional functioning. In this paper, I first review historical, theoretical, and clinical aspects of dreaming as seen by Freud and Bion. I then propose two interconnected ideas that I believe reflect Bion’s split from Freud regarding the understanding of dreaming. Bion believed that all dreams are psychological works in progress and at one point suggested that all dreams contain elements that are akin to visual hallucinations. I explore and elaborate Bion’s ideas that all dreams contain aspects of emotional experience that are too disturbing to be dreamt, and that, in analysis, the patient brings a dream with the hope of receiving the analyst’s help in completing the unconscious work that was entirely or partially too disturbing for the patient to dream on his own. Freud views dreams as mental phenomena with which to understand how the mind functions, but believes that dreams are solely the ‘guardians of sleep,’ and not, in themselves, vehicles for unconscious psychological work and growth until they are interpreted by the analyst. Bion extends Freud's ideas, but also departs from Freud and re-conceives of dreaming as synonymous with unconscious emotional thinking – a process that continues both while we are awake and while we are asleep. From another somewhat puzzling perspective, he views dreams solely as manifestations of what the dreamer is unable to think.     

A Model of Online Protection to Reduce Children’s Online Risk Exposure: Empirical Evidence From Asia

Children are surrounded by a variety of digital media and are exposed to potential risks that come with such easy accessibility. Learning how to be safe online is an important consideration for both children and their caregivers. The present study proposes an integrated model of online safety based on constructs from protection motivation theory and the health belief model, namely perceived severity of (and susceptibility to) risk, online self-efficacy, online privacy concern, and digital literacy. The study comprised a survey conducted among 420 schoolchildren aged 9–16 years. Using partial least squares-structural equation modelling, the results illustrated the presence of a negative effect of ‘perceived severity of online risk’ toward online risks, whereas the effect of ‘digital literacy’ was found to be positive. Children whose perception of online risks was more severe were less exposed to online risks if they had higher ‘online privacy concerns’ than the children with higher ‘digital literacy’ who are more exposed to online risk. Results of the study show that engaging in safe online behaviour requires children to have a high perception regarding severity of online risks as well as knowledge of online privacy concerns. Online risks and opportunities occur in parallel. Consequently, the factors that increase or decrease risk may also increase or decrease the benefits.