Sartre's Existentialism and Early Buddhism: A Comparative Study of Selflessness Theories

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For Sartre the cogito of Desca rtes is the " real necessily. " The cogito is own as within the I thillk thefe is an I who thinks. the need of the I thitlk is said by means of Sarlre: ") can consistently perfo rm my recoll ection whatever within the own mode, and immediately thc l seems ... therefore il turns out that th efe isn't one in every of my awareness which i don't appre"end as supplied wit" an L"m hence the ego of the cogito, the i believe, does in reality emerge for Sartre . yet this [is no longer the transcendental ego; it's a transcendwt ego which doesn't exist at the point of the pre-reflecfiv e awareness and for that reason e merges as 30 r, SARTRE'S REJECTION OF THE TRANSCENDENT AL EGO the thing of the reflective awareness.

That the life of the fabric item doesn't rely on ils being p crceived . the fabric item, in spite of the fact that, exists within the s tate of perpetual flux of changing into. it's imperm ancnt (anicca) . Rfipa (matter) in Buddhism isn't ddined as thc cxtendcd factor (res extensa), yet as "the changeable factor" (rupl'aW; nlpmi1). lJ the cloth item, as we s h .. U sec, .. rises and p crishes l~ve ry second. it's mother ~ ntary (kha~ likt1 ). the thing, howevcr, appears to be like as rclatively everlasting because of the meaning-giving activ ity of awareness.

This international. will! all ils gadgets, I Stlid, derives its wilDle experience und its existentia l prestige, which it Iws some distance me,from me myself,jrom me as flic trmlsCt'nden/al Ego. tlle Ego who involves tlle fore 1l1lly with Ihe tran sccudental-phnwlllfnological epoche, "72 The constituting fu nction o f the ego skill tha t items arc established for variou5 different chara cteristi cs upon the aets of the ego, A mcaning hooked up to an item is a trifling 'prod ud' of the inte ntional acts. As such, the thing ca n now not be investiga ted in Hs personal correct.

XXXVIII. 1 Ud ninety three, M. lll. sixty eight. S. XI!. 68M. []l. 224, See above, pp 132-3. M, BI. 244. MK. XXV. 19. Murti, 1". R. V. , The critical Philosophy of Buddhism, 1980, p. 141. M. III. 245. S, XII. sixty eight. A III. 12. Cf. Chandrakaew, c. , Nibbanll, Mahachula Buddhist college, Bangkok, 1982; pp. 95-97. Laitk. 'ivatara Sutra, p. sixty two. Kvu. I. 6. eight. Vism. XVI. 508. Cf. M. L 510. Ud. 80-81. Paramattha-mai'tjusa. Pali-Thai, voL VI, Bhumibalo Bhikkhu beginning, 1990, p. 113. Ud. eighty. Cu! a-MJ! mi. kaya Sutta, M. L 427; Aggi-Vacchagotta Sutta, M. L 484, Sutta·Nipilta, verse 1076.

28. I3 N. 17. SN. 723. SN . 786. BN. 786. SN. 217. SN. 252. SN. eleven 6. BN. 19. BN. 86. BN. I72. SN. 17. SN 786. eighty four 1I i L TH E SARTREAN belief OF cognizance fifty nine 6[) 6\ sixty two sixty three sixty four sixty five sixty six sixty seven sixty eight sixty nine 70 seventy one seventy two seventy three seventy four seventy five seventy six seventy seven seventy eight seventy nine eighty eighty one eighty two eighty three eighty four eighty five 86 87 88 89 ninety ninety one ninety two ninety three ninety four ninety five ninety six ninety seven ninety eight ninety nine a hundred one zero one 102 103 ]04 one zero five SN. forty nine. SN. 786. SN. 790. SN. 791. SN. 36. SN. 37. SN. forty three. BN. 38. SN. forty two. ON . forty two. SN . forty two. SN. forty. SN. fifty six. SN. fifty six. SN. fifty five. SN. 121 . SN . fifty seven. SN. fifty nine. BN. 57-8. SN. 138, 567. BN. forty. BN . 176. SN. 29. SN. 202. SN. 223. BN. 222. SN. 159. SN. 28-9. SN. 203. SN. one hundred ninety.

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