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Buddhism: Introducing the Buddhist Experience (review)

Buddhism: Introducing the Buddhist Experience (review) type of non-realism developed in his work is both non-idealism and non-skepticism. ´¯ Ram-Prasad takes Sri Harsa's position as akin to naturalism, by which he understands a brand of analytic philosophy involving an attitude of suspension of metaphysics as we find it in Wittgenstein and Strawson. ´¯ In section 4 Ram-Prasad offers comparative remarks on David Hume and Sri ´ ri Harsa is represented as having Harsa with regard to the problem of causality. S ¯ argued that causal connections that are reported in our experience are not there in the world independent of cognition. Ram-Prasad takes this to be a modest view in that such a position neither goes beyond nor falls short of the deliverance of cognition. He concludes his book with observations on the problem of perception against the backdrop of the direct theory of perception, representationalism, and adverbial theory of consciousness of the Western tradition as well as Indian theories of per´¯ ception involving the thesis of nirakaratva and that of sakaratva. Sri Harsa rejects the ¯ ¯ ¯ ¯ direct theories of perception. This implies a suspension of metaphysical commitment to objects of perception, and this is consistent with the variety of non-realism http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Buddhism: Introducing the Buddhist Experience (review)

McMahan, David L.
Philosophy East and West , Volume 54 (2) – Mar 26, 2004
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Publisher
University of Hawai'I Press
Copyright
Copyright © 2004 University of Hawai'i Press.
ISSN
1529-1898
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Abstract

type of non-realism developed in his work is both non-idealism and non-skepticism. ´¯ Ram-Prasad takes Sri Harsa's position as akin to naturalism, by which he understands a brand of analytic philosophy involving an attitude of suspension of metaphysics as we find it in Wittgenstein and Strawson. ´¯ In section 4 Ram-Prasad offers comparative remarks on David Hume and Sri ´ ri Harsa is represented as having Harsa with regard to the problem of causality. S ¯ argued that causal connections that are reported in our experience are not there in the world independent of cognition. Ram-Prasad takes this to be a modest view in that such a position neither goes beyond nor falls short of the deliverance of cognition. He concludes his book with observations on the problem of perception against the backdrop of the direct theory of perception, representationalism, and adverbial theory of consciousness of the Western tradition as well as Indian theories of per´¯ ception involving the thesis of nirakaratva and that of sakaratva. Sri Harsa rejects the ¯ ¯ ¯ ¯ direct theories of perception. This implies a suspension of metaphysical commitment to objects of perception, and this is consistent with the variety of non-realism

Journal

Philosophy East and West – University of Hawai'I Press

Published: Mar 26, 2004

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