By Matthew R. Dasti, 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 matters concerning business enterprise and unfastened will; but such intersections are profoundly vital, as all significant faculties of Indian concept realize that ethical goodness and non secular achievement rely on the correct figuring out of non-public employer. furthermore, their person conceptions of corporation and freedom tend to be nodes during which a complete school's epistemological, moral, and metaphysical views come jointly as a scientific complete. Free Will, company, and Selfhood in Indian Philosophy explores the contours of this factor, from the views of the most important colleges of Indian inspiration. With new essays by way of prime experts in each one box, this quantity offers rigorous research of the community of matters surrounding service provider and freedom as constructed inside of Indian concept.
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Additional info for Free Will, Agency, and Selfhood in Indian Philosophy
While emphatically a soteriological tradition, the Jaina notion of liberation entails removing karmic coverings from the soul, but a karma much more physically construed than the contemporary Hindu or Buddhist soteriological traditions. These karmic coverings are to be extirpated through assiduous adherence to very strict ethical rules; indeed, the commitment to nonviolent regulatory action deﬁnes Jainism. The Jaina precepts covered in Chapple’s chapter, culled from the primary early and medieval sources, exhaustively outline the types of behaviors required to purge this karma, all predicated on the correct utilization of the individual’s will.
Buchta provides close analyses of key passages in Madhva’s work to illustrate the development of his views. He further considers, somewhat skeptically, whether Madhva possesses the resources for a successful theodicy, as claimed by contemporary Madhva apologists and scholars. Finally, Buchta reﬂects on later developments in Indian philosophy that adopt or borrow from Madhva. Our ﬁnal chapter takes us the closest to the rise of modernity that marks the close of our volume chronologically. Dasa and Edelmann focus on the 16th-century bhakti school of Gauḍīya Vaiṣṇavism as expressed by its principal exponent, Jīva Gosvāmin.
Nyāya seeks to ascribe agency (and other psychological qualities) to the ātman, while simultaneously preserving its changelessness, by separating the categories of substance and qualities. We will consider some responses from the later Sāṃkhya tradition to such proposals (since Indian philosophy rarely proceeds without a rebuttal to the pūrvapakṣa). We begin with the realist Nyāya argument (outlined in Dasti, and inherited by Mīmāṃsā, as mentioned by Freschi in this volume), sandwiched in the quotation below, that consciousness and cognition must be co-located in the same substratum, simply because common-sense experience makes this appear to be true, and common sense should be upheld in the absence of compelling contrary evidence.