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Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by Christian Coseru (review)

Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by... Notes 1­Jiang says that Confucianism does embrace a healthy kind of pluralism (or at least tol erance), so long as the non-leading values each acknowledge their subsidiary and privaterole,vis-à-vistheleading,officialroleofConfucianism.Hefindsevidenceforthis inthegeneralacceptanceincontemporaryChinaoftheerectionofstatuesofConfucius on university campuses: "the reason is because in China the non-Confucians are very clear in their minds that Confucianism is a public value with political significance" (p.170). 2­ThomasMetzger,A Cloud Across the Pacific(HongKong:ChineseUniversityPress,2005), p.18.NotethatMetzgeruses"rational"verybroadly,consciouslyintendingittoencompassConfucianepistemologies,thoughJiangmightstillobject.MetzgerarguesthatChinesepoliticalthinkingofallpoliticalcampsoverthelastcenturyhasexhibitedstriking continuitywithbasicorientationsofearlierChinesethinking,andthatalljoininrejecting what he calls the "Great Modern Western Epistemological Revolution," according to whichtherearedeeplimitstothekindsofknowledgeavailabletous. 3­Thisideaisfoundinchapter44oftheChunqiu fanlu. 4­Notwithstandingthefascinatingifabstractsourcesforakindofanthropocentricenviron mentalismfoundinarangeofConfuciantexts,historicalConfucianscompletelyfailedto articulateanykindofsystematicpro-environmentpolicies,ascanbeseeninMarkElvin's importantbook,The Retreat of the Elephants: An Environmental History of China(New Haven:YaleUniversityPress,2004). 5­Seep.64n.40.ForMawdd,seehisHuman Rights in Islam(Leicester:IslamicFounda tion,1976). 6­SeeKhaledAbouElFadl,Islam and the Challenge of Democracy(Princeton:Princeton UniversityPress,2004),pp.35­36. Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy.ByChristianCoseru.NewYork:OxfordUniversityPress,2012.Pp.vii+356. isbn978-0-19-984338-1. ReviewedbyAmit Chaturvedi UniversityofHawai`i amitc@hawaii.edu InPerceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the projectofIndianBuddhistepistemology,asrepresentedbythinkersintheYogcra tradition of Dignga and Dharmakrti, is continuous in many of its methods and c onclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty,aswellaswithrecentnaturalisticapproachesinepistemologyand thephilosophyofmind.InCoseru'sreading,Buddhismshareswithphenomenology the attitude that metaphysical and epistemological questions cannot be treated in isolation from questions concerning the nature of conscious awareness and the PhilosophyEast&WestVolume64,Number2April2014506­513 ©2014byUniversityofHawai`iPress m anner in which objects are experientially disclosed. As for http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by Christian Coseru (review)

Philosophy East and West , Volume 64 (2) – Apr 14, 2014

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Abstract

Notes 1­Jiang says that Confucianism does embrace a healthy kind of pluralism (or at least tol erance), so long as the non-leading values each acknowledge their subsidiary and privaterole,vis-à-vistheleading,officialroleofConfucianism.Hefindsevidenceforthis inthegeneralacceptanceincontemporaryChinaoftheerectionofstatuesofConfucius on university campuses: "the reason is because in China the non-Confucians are very clear in their minds that Confucianism is a public value with political significance" (p.170). 2­ThomasMetzger,A Cloud Across the Pacific(HongKong:ChineseUniversityPress,2005), p.18.NotethatMetzgeruses"rational"verybroadly,consciouslyintendingittoencompassConfucianepistemologies,thoughJiangmightstillobject.MetzgerarguesthatChinesepoliticalthinkingofallpoliticalcampsoverthelastcenturyhasexhibitedstriking continuitywithbasicorientationsofearlierChinesethinking,andthatalljoininrejecting what he calls the "Great Modern Western Epistemological Revolution," according to whichtherearedeeplimitstothekindsofknowledgeavailabletous. 3­Thisideaisfoundinchapter44oftheChunqiu fanlu. 4­Notwithstandingthefascinatingifabstractsourcesforakindofanthropocentricenviron mentalismfoundinarangeofConfuciantexts,historicalConfucianscompletelyfailedto articulateanykindofsystematicpro-environmentpolicies,ascanbeseeninMarkElvin's importantbook,The Retreat of the Elephants: An Environmental History of China(New Haven:YaleUniversityPress,2004). 5­Seep.64n.40.ForMawdd,seehisHuman Rights in Islam(Leicester:IslamicFounda tion,1976). 6­SeeKhaledAbouElFadl,Islam and the Challenge of Democracy(Princeton:Princeton UniversityPress,2004),pp.35­36. Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy.ByChristianCoseru.NewYork:OxfordUniversityPress,2012.Pp.vii+356. isbn978-0-19-984338-1. ReviewedbyAmit Chaturvedi UniversityofHawai`i amitc@hawaii.edu InPerceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the projectofIndianBuddhistepistemology,asrepresentedbythinkersintheYogcra tradition of Dignga and Dharmakrti, is continuous in many of its methods and c onclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty,aswellaswithrecentnaturalisticapproachesinepistemologyand thephilosophyofmind.InCoseru'sreading,Buddhismshareswithphenomenology the attitude that metaphysical and epistemological questions cannot be treated in isolation from questions concerning the nature of conscious awareness and the PhilosophyEast&WestVolume64,Number2April2014506­513 ©2014byUniversityofHawai`iPress m anner in which objects are experientially disclosed. As for

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Apr 14, 2014

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