Notes 1 Note that while Buddhist Reductionists agree with the pluralist-self view that strictly speaking there is only the series of the many causally connected psychophysical elements, they are able to circumvent this difficulty of locating a unified persisting deliberative agent. They get around the problem by appealing to the distinction between conventional and ultimate truth. They would say it is conventionally true that I, a persisting substance with various powers, might have done B rather than A. For details see my "Buddhist Paleocompatibilism," Philosophy East and West 63, no. 1 (2013): 7387. 2 Here also the Buddhist Reductionist is able to circumvent the difficulty faced by the pluralist-self view. This difficulty is closely related to an objection sometimes raised against Reductionist views, one I call "Micawberism" in my Personal Identity and Buddhist Philosophy: Empty Persons, 2nd ed. (Aldershot, UK: Ashgate, 2015). The idea is that in the absence of a single persisting "I," the agent is reduced to the passive state of "waiting to see what turns up." Buddhist Reductionists can use their two-scheme approach to get around this difficulty. They can agree that ultimately there are no reasons, since ultimately there are no agents.
Philosophy East and West – University of Hawai'I Press
Published: Apr 25, 2017
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