David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Journal of Indian Philosophy 16 (1):5-28 (1988)
The doctrine that there is no permanent creator who superintends creation and takes care of his creatures accords quite well with each of the principles known as the four noble truths of Buddhism. The first truth, that distress is universal, is traditionally expounded in terms of the impermanence of all features of experience and in terms of the absence of genuine unity or personal identity in the multitude of physical and mental factors that constitute what we experience as a single person. As we saw above, the principal Buddhist arguments against the existence of God focus on the impossibility of permanence and unity in the causal structure of the universe. The second noble truth, that distress is the outcome of one's own unrealistic aspirations, is traditionally seen as ruling out the erroneous view that distress is something inflicted upon creatures by a cosmic superintendent or by other circumstances completely beyond their control. The third noble truth, that distress can be eliminated by divesting oneself of all unrealistic aspirations, rules out the view that sentient beings, as powerless victims of a divine will, have no alternative to a life of constant frustration. And the fourth noble truth, that the best means of removing unrealistic desires is to follow a methodical course of self-discipline, counters the view that the road to happiness lies in obedience to divine will or in trying to manipulate the sentiments of a cosmic intelligence through prayer or ritual
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
Matthew R. Dasti (2011). Indian Rational Theology: Proof, Justification, and Epistemic Liberality in Nyāya's Argument for God. Asian Philosophy 21 (1):1-21.
Similar books and articles
Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.
Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Wisdom Publicatiaons.
Christian Coseru (forthcoming). “Buddhist ‘Foundationalism’ and the Phenomenology of Perception,” Philosophy East and West 59:4 (October 2009): 409-439. [REVIEW] Philosophy East and West.
Christian Coseru (2009). Buddhist 'Foundationalism' and the Phenomenology of Perception. Philosophy East and West 59 (4):409-439.
Lukac de Stier & L. Maria (2011). Hobbes on the Passions and Imagination: Tradition and Modernity. Hobbes Studies 24 (1):78-90.
William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
Jonathan Stoltz (2009). Buddhist Epistemology: The Study of Pramana. Religion Compass 3 (4):537-548.
Added to index2009-01-28
Total downloads10 ( #227,445 of 1,724,771 )
Recent downloads (6 months)3 ( #210,951 of 1,724,771 )
How can I increase my downloads?