Search results for 'Desire Buddhism' (try it on Scholar)

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  1. David Webster (2005). The Philosophy of Desire in the Buddhist Pali Canon. Routledgecurzon.score: 156.0
    David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi (view or opinion) is (...)
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  2. David Burton (2010). Curing Diseases of Belief and Desire: Buddhist Philosophical Therapy. Royal Institute of Philosophy Supplement 85 (66):187-.score: 90.0
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  3. Brian Karafin (2007). Hooked!: Buddhist Writings on Greed, Desire, and the Urge to Consume, And: Subverting Greed: Religious Perspectives on the Global Economy (Review). Buddhist-Christian Studies 27 (1):179-182.score: 78.0
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  4. Michael Kurak (2003). The Relevance of the Buddhist Theory of Dependent Co-Origination to Cognitive Science. Brain and Mind 4 (3):341-351.score: 72.0
    The canonical Buddhist account of the cognitive processes underlying our experience of the world prefigures recent developments in neuroscience. The developments in question are centered on two main trends in neuroscience research and thinking. The first of these involves the idea that our everyday experience of ourselves and of the world consists in a series of discrete microstates. The second closely related notion is that affective structures and systems play critical roles in governing the formation of such states. Both of (...)
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  5. Wayne Alt (1980). There is No Paradox of Desire in Buddhism. Philosophy East and West 30 (4):521-528.score: 72.0
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  6. A. L. Herman (1979). A Solution to the Paradox of Desire in Buddhism. Philosophy East and West 29 (1):91-94.score: 72.0
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  7. John Visvader (1980). Reply to Wayne Alt's "There is No Paradox of Desire in Buddhism". Philosophy East and West 30 (4):533-534.score: 72.0
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  8. A. L. Herman (1980). Ah, but There is a Paradox of Desire in Buddhism: A Reply to Wayne Alt. Philosophy East and West 30 (4):529-532.score: 72.0
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  9. Newman Robert Glass (1995). Working Emptiness: Toward a Third Reading of Emptiness in Buddhism and Postmodern Thought. Scholars Press.score: 54.0
    Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He (...)
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  10. Robert M. Ellis (2013). Middle Way Philosophy 2: The Integration of Desire. Lulu.score: 54.0
    An argument that there is a common pattern in conflict between desires and the dialectical integration of those conflicts, at both individual and socio-political levels. Philosophical, psychological, poltical and Buddhist approaches to integration are brought together here to show how the integration of desire contributes to moral objectivity.
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  11. Christian Lindtner (1999). From Brahmanism to Buddhism. Asian Philosophy 9 (1):5 – 37.score: 42.0
    It is argued that early (canonical) Buddhism to a very considerable extent can and should be seen as reformed Brahmanism. Speculations about cosmogony in Buddhist s tras can be traced back to Vedic sources, above all R gveda 10.129 & 10.90—two hymns that play a similar fundamental role in the early Upanisads. Like the immortal and unmanifest Brahman and the mortal and manifest Brahm , the Buddha, as a mythological Bhagavat, also had two forms (or bodies). In his (...)
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  12. Jin Y. Park (2003). Living the Inconceivable: Hua-Yen Buddhism and Postmodern Différend. Asian Philosophy 13 (2 & 3):165 – 174.score: 42.0
    This essay attempts a paradigmatic comparison between the fourfold worldview of Hua-yen Buddhism and the postmodern philosophy of Jean-François Lyotard. Employing a tension between centripetal and centrifugal forces as a structural underpinning of these two philosophies, the essay illuminates the liberating nature of Hua-yen Buddhism and postmodern thought together with the shadow of skepticism involved in endorsing a vision for a poly-lingual existence. Despite human beings' desire for a totalitarian vision hidden in every (...)
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  13. Laurence Tamatea (2010). Online Buddhist and Christian Responses to Artificial Intelligence. Zygon 45 (4):979-1002.score: 42.0
    I report the findings of a comparative analysis of online Christian and Buddhist responses to artificial intelligence. I review the Buddhist response and compare it with the Christian response outlined in an earlier essay (Tamatea 2008). The discussion seeks to answer two questions: Which approach to imago Dei informs the online Buddhist response to artificial intelligence? And to what extent does the preference for a particular approach emerge from a desire to construct the Self? The conclusion is that, like (...)
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  14. David Loy (1996). Beyond Good and Evil? A Buddhist Critique of Nietzsche. Asian Philosophy 6 (1):37 – 57.score: 42.0
    Abstract In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic (...)
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  15. Randy Kloetzli (2007). Nous and Nirvāṇa: Conversations with Plotinus — An Essay in Buddhist Cosmology. Philosophy East and West 57 (2):140-177.score: 42.0
    In the Classical world, the language of cosmology was a means for framing philosophical concerns. Among these were issues of time, motion, and soul; concepts of the limited and the unlimited; and the nature and basis of number. This is no less true of Indian thought-Hindu, Buddhist, Jain, and Ājivika-where the prestige of the cosmological idiom for organizing philosophical and theological thought cannot be overstated. This essay focuses on the structural similarities in the thought of Plotinus and Buddhist cosmological/philosophical speculation. (...)
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  16. Debika Saha (2008). Early Buddhist Thought and Post-Modernism. Proceedings of the Xxii World Congress of Philosophy 8:237-244.score: 42.0
    Buddhism traces its origin to the teachings of the historical figure of Gautama, the Buddha. Buddhist system addresses perennial human concerns and articulates profound insights into human nature and thus provides a practical context against the back ground of which it is possible to unravel the meaning of lives. Different branches of this school developed various scriptural traditions. Among them early Buddhist thought branched out into diversity of orders, schools of thought and teaching lineages. Wisdom and compassion are the (...)
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  17. W. Randolph Kloetzli (2007). Nous and Nirvāṇa: Conversations with Plotinus -- An Essay in Buddhist Cosmology. Philosophy East and West 57 (2):140 - 177.score: 42.0
    In the Classical world, the language of cosmology was a means for framing philosophical concerns. Among these were issues of time, motion, and soul; concepts of the limited and the unlimited; and the nature and basis of number. This is no less true of Indian thought-Hindu, Buddhist, Jain, and Ājivika-where the prestige of the cosmological idiom for organizing philosophical and theological thought cannot be overstated. This essay focuses on the structural similarities in the thought of Plotinus and Buddhist cosmological/philosophical speculation. (...)
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  18. L. Bishwanath Sharma (2008). Understanding Buddhist Philosophy. Proceedings of the Xxii World Congress of Philosophy 6:237-250.score: 42.0
    The Buddhism has been developed as a philosophical system along with the Brhamanic tradition to maintain a complete and distinct identity of its own thought after Buddha. This paper attempts to understand the basic philosophical foundation of Buddhism. It believes that the Four Noble Truths (ārya-satya) are the original teachings of the Buddha which contained philosophical insights and thoughts like its doctrine of pratītya-samutpāda. It also presumes that the very existence itself produces the whole human predicaments in the (...)
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  19. Robert Feleppa (2009). Zen, Emotion, and Social Engagement. Philosophy East and West 59 (3):pp. 263-293.score: 24.0
    Some common conceptions of Buddhist meditative practice emphasize the elimination of emotion and desire in the interest of attaining tranquility and spiritual perfection. But to place too strong an emphasis on this is to miss an important social element emphasized by major figures in the Mahāyāna and Chan/Zen Buddhist traditions who are critical of these quietistic elements and who stress instead an understanding of an enlightenment that emphasizes enriched sociality and flexible readiness to engage, and not avoid, life's fluctuations (...)
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  20. Victor E. Taylor & Charles E. Winquist (eds.) (2001). Encyclopedia of Postmodernism. Routledge.score: 24.0
    This new Encyclopedia of Postmodernism is structured with biographical entries on all the key contributors to the postmodernism debate, including Mikhail Bakhtin, Pierre Bourdieum, Jacques Derrida, Jurgen Habermas and Wittgenstein. Providing an all-encompassing and welcome addition to the field, the Encyclopedia contains entries on foundational concepts of postmodernism which have revolutionized thinking in every intellectual discipline. This new Encyclopedia is the first to provide comprehensive A-Z coverage of the key individuals and concepts of postmodernism. The 300+ entries include: * African (...)
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  21. Emer O'Hagan (2012). Self-Knowledge and Moral Stupidity. Ratio 25 (3):291-306.score: 24.0
    Most commonplace moral failure is not conditioned by evil intentions or the conscious desire to harm or humiliate others. It is more banal and ubiquitous – a form of moral stupidity that gives rise to rationalization, self-deception, failures of due moral consideration, and the evasion of responsibility. A kind of crude, perception-distorting self-absorption, moral stupidity is the cause of many moral missteps; moral development demands the development of self-knowledge as a way out of moral stupidity. Only once aware of (...)
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  22. Gordon F. Davis (2008). Engaging with the Paradoxes of Consequentialism. Proceedings of the Xxii World Congress of Philosophy 8:73-81.score: 24.0
    In the nineteenth century, Henry Sidgwick struggled with the apparent paradox that utilitarians might only attain their goal if they renounced utilitarianism in practice; he also noticed a parallel problem that anticipated what has been called the ‘paradox of desire’ in Buddhist ethics – the paradox that desiring desirelessness is self-defeating. In fact, he regarded only the latter as a genuine paradox. I consider three approaches that might mitigate the problematicimplications for Buddhist ethics and certain forms of consequentialism. One (...)
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  23. Chozan Niwa (2006). The Demon's Sermon on the Martial Arts and Other Tales. Kodansha International.score: 24.0
    The Demon said to the swordsman, "Fundamentally, man's mind is not without good. It is simply that from the moment he has life, he is always being brought up with perversity. Thus, having no idea that he has gotten used to being soaked in it, he harms his self-nature and falls into evil. Human desire is the root of this perversity." Woven deeply into the martial traditions and folklore of Japan, the fearsome Tengu dwell in the country's mountain forest. (...)
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  24. Judith White (2001). Interdependence. Spiritual Goods 2001:55-66.score: 24.0
    This paper applies central concepts found in Buddhism--interdependence, small ego, karma, suffering from desire and aversion, and non-harming--to current issues in business ethics and social responsibility. Despite their contrast with Western ethical principles, these Buddhist concepts address ethical problems found in Western business practice: hyperindividualism, greed, exploitation, and deception. The key is finding a middle ground between East and West.
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  25. Feliz Molina (2011). Investigative Poetics: In (Night)-Light of Akilah Oliver. Continent 1 (2):70-75.score: 24.0
    continent. 1.2 (2011): 70-75. cartography of ghosts . . . And as a way to talk . . . of temporality the topography of imagination, this body whose dirty entry into the articulation of history as rapturous becoming & unbecoming, greeted with violence, i take permission to extend this grace —Akilah Oliver from “An Arriving Guard of Angels Thusly Coming To Greet” Our disappearance is already here. —Jacques Derrida, 117 I wrestled with death as a threshold, an aporia, a bandit, (...)
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  26. Aim-Orn Niranraj (2008). The Concept of a Self-Sufficiency Economy in Thailand. Proceedings of the Xxii World Congress of Philosophy 29:99-108.score: 24.0
    Between 1987 and 1997, Thailand experienced a bubble economy. When the bubble economy exploded in 1997, the country suddenly experienced an economic crisis: it was in heavy debt and became financially controlled by the International Monetary Fund (IMF). The problem was caused by the country’s desire to rapidly change itself from an agricultural country to an industrial one, without considering its own comparative advantage in that its climate and resources are more suitable for agriculture. Thailand also wanted to become (...)
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  27. Carl Olson (2002). Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. Oxford University Press.score: 24.0
    This work presents a dialogue between classical and contemporary Indian and postmodern thinkers. Juxtaposing the diverse perspectives of Indian philosophers and philosophies, including Buddhism, Sankara, and Radhakrishnan, and western postmodern thinkers such as Lacan and Derrida, Olson addresses topics such as desire, suffering, the self, and identity.
     
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  28. Richard P. Hayes (1988). Principled Atheism in the Buddhist Scholastic Tradition. Journal of Indian Philosophy 16 (1):5-28.score: 22.0
    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 (...)
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  29. Joel J. Kupperman (1973). The Supra-Moral in Religious Ethics: The Case of Buddhism. Journal of Religious Ethics 1:65 - 71.score: 22.0
    Characteristically religious ethical systems consist of much more than a morality: that is, much more than judgments marked by serious societal pressure and the appropriateness in offenders of a sense of moral guilt. Religious ethics characteristically demands also control and modification of thoughts and desires. This supra-moral element is prominent in Buddhism, where it flourishes primarily in the "Samgha". The ethics of Buddhism can be understood only by means of a concept of the supra-moral.
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  30. William B. Irvine (2007). On Desire: Why We Want What We Want. OUP USA.score: 22.0
    A married person falls deeply in love with someone else. A man of average income feels he cannot be truly happy unless he owns an expensive luxury car. A dieter has an irresistible craving for ice cream. Desires often come to us unbidden and unwanted, and they can have a dramatic impact, sometimes changing the course of our lives. In On Desire, William B. Irvine takes us on a wide-ranging tour of our impulses, wants, and needs, showing us where (...)
     
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  31. Paul Reasoner & Charles Taliaferro (2009). The Double-Movement Model of Forgiveness in Buddhist and Christian Rituals. European Journal for Philosophy of Religion 1 (1):27 - 39.score: 22.0
    We offer a model of moral reform and regeneration that involves a wrong-doer making two movements: on the one hand, he identifies with himself as the one who did the act, while he also intentionally moves away from that self (or set of desires and intentions) and moves toward a transformed identity. We see this model at work in the formal practice of contrition and reform in Christian and Buddhist rites. This paper is part of a broader project we are (...)
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  32. Christian Thomas Kohl (2008). Buddhism and Quantum Physics. Indian International Journal of Buddhist Studies 9 (2008):45-62.score: 21.0
    Abstract. Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality (...)
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  33. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.score: 21.0
    As a specific domain of inquiry, “Buddhist epistemology” (sometimes designated in the specialist literature by the Sanskrit neologism pramāṇavāda, or the “theory of reliable sources of knowledge”) stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct experience---which the (...)
     
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  34. James Giles (1993). The No-Self Theory: Hume, Buddhism, and Personal Identity. Philosophy East and West 43 (2):175-200.score: 18.0
    The problem of personal identity is often said to be one of accounting for what it is that gives persons their identity over time. However, once the problem has been construed in these terms, it is plain that too much has already been assumed. For what has been assumed is just that persons do have an identity. A new interpretation of Hume's no-self theory is put forward by arguing for an eliminative rather than a reductive view of personal identity, and (...)
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  35. Susanna Schellenberg (2013). Belief and Desire in Imagination and Immersion. Journal of Philosophy 110 (9):497-517.score: 18.0
    I argue that any account of imagination should satisfy the following three desiderata. First, imaginations induce actions only in conjunction with beliefs about the environment of the imagining subject. Second, there is a continuum between imaginations and beliefs. Recognizing this continuum is crucial to explain the phenomenon of imaginative immersion. Third, the mental states that relate to imaginations in the way that desires relate to beliefs are a special kind of desire, namely desires to make true in fiction. These (...)
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  36. Chris Heathwood (2006). Desire Satisfactionism and Hedonism. Philosophical Studies 128 (3):539-563.score: 18.0
    Hedonism and the desire-satisfaction theory of welfare ("desire satisfactionism") are typically seen as archrivals in the contest over identifying what makes one's life go best. It is surprising, then, that the most plausible form of hedonism just is the most plausible form of desire satisfactionism. How can a single theory of welfare be a version of both hedonism and desire satisfactionism? The answer lies in what pleasure is: pleasure is, in my view, the subjective satisfaction of (...)
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  37. Allan Hazlett, Belief and Truth, Desire and Goodness.score: 18.0
    There seems to be a special relationship between belief and truth that can be metaphorically expressed by saying that belief “aims” at truth or that belief’s “direction of fit” is “to fit the world.” There is an Aristotelian thesis, according to which the special relationship between belief and truth is the same as the special relationship between desire and goodness. Assuming that belief “aims” at truth, then, desire “aims” at goodness. This contrasts with a Humean thesis, on which, (...)
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  38. Michael E. Bratman (2003). A Desire of One's Own. Journal of Philosophy 100 (5):221-42.score: 18.0
    You can sometimes have and be moved by desires which you in some sense disown. The problem is whether we can make sense of these ideas of---as I will say---ownership and rejection of a desire, without appeal to a little person in the head who is looking on at the workings of her desires and giving the nod to some but not to others. Frankfurt's proposed solution to this problem, sketched in his 1971 article, has come to be called (...)
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  39. Chris Heathwood (2011). Desire-Based Theories of Reasons, Pleasure, and Welfare. Oxford Studies in Metaethics 6:79-106.score: 18.0
    One of the most important disputes in the foundations of ethics concerns the source of practical reasons. On the desire-based view, only one’s desires provide one with reasons to act. On the value-based view, reasons are instead provided by the objective evaluative facts, and never by our desires. Similarly, there are desire-based and non-desired-based theories about two other issues: pleasure and welfare. It has been argued, and is natural to think, that holding a desire-based theory about either (...)
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  40. Peter Harvey & Mark Siderits (2004). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Journal of Chinese Philosophy 31 (3):405–409.score: 18.0
    This systematic introduction to Buddhist ethics is aimed at anyone interested in Buddhism, including students, scholars and general readers. Peter Harvey is the author of the acclaimed Introduction to Buddhism (Cambridge, 1990), and his new book is written in a clear style, assuming no prior knowledge. At the same time it develops a careful, probing analysis of the nature and practical dynamics of Buddhist ethics in both its unifying themes and in the particularities of different Buddhist traditions. The (...)
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  41. Renaud Barbaras (2008). Life, Movement, and Desire. Research in Phenomenology 38 (1):3-17.score: 18.0
    In French, the verb "to live" designates both being alive and the experience of something. This ambiguity has a philosophical meaning. The task of a phenomenology of life is to describe an originary sense of living from which the very distinction between life in the intransitive sense and life in the transitive, or intentional, sense proceeds. Hans Jonas is one of those rare authors who has tried to give an account of the specificity of life instead of reducing life to (...)
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  42. Dennis W. Stampe (1987). The Authority of Desire. Philosophical Review 96 (July):335-81.score: 18.0
    The Aristotelian dictum that desire is the starting point of practical reasoning that ends in action can of course be denied. Its denial is a commonplace of moral theory in the tradition of Kant. But in this essay I am concerned with that issue only indirectly. I shall not contend that rational action always or necessarily does involve desire as its starting point; nor shall I deny it. My question concerns instead the possibility of its ever beginning in (...)
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  43. Matthew MacKenzie (2010). Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. [REVIEW] Phenomenology and the Cognitive Sciences 9 (1):75-99.score: 18.0
    In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind (...)
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  44. Attila Tanyi (2011). Sobel on Pleasure, Reason, and Desire. Ethical Theory and Moral Practice 14 (1):101-115.score: 18.0
    The paper begins with a well-known objection to the idea that reasons for action are provided by desires. The objection holds that since desires are based on reasons (first premise), which they transmit but to which they cannot add (second premise), they cannot themselves provide reasons for action. In the paper I investigate an attack that has recently been launched against the first premise of the argument by David Sobel. Sobel invokes a counterexample: hedonic desires, i.e. the likings and dislikings (...)
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  45. Amy Kind (2011). The Puzzle of Imaginative Desire. Australasian Journal of Philosophy 89 (3):421-439.score: 18.0
    The puzzle of imaginative desire arises from the difficulty of accounting for the surprising behaviour of desire in imaginative activities such as our engagement with fiction and our games of pretend. Several philosophers have recently attempted to solve this puzzle by introducing a class of novel mental states?what they call desire-like imaginings or i-desires. In this paper, I argue that we should reject the i-desire solution to the puzzle of imaginative desire. The introduction of i-desires (...)
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  46. Douglas W. Portmore (2007). Desire Fulfillment and Posthumous Harm. American Philosophical Quarterly 44 (1):27 - 38.score: 18.0
    This paper argues that the standard account of posthumous harm is untenable. The standard account presupposes the desire-fulfillment theory of welfare, but I argue that no plausible version of this theory can allow for the possibility of posthumous harm. I argue that there are, at least, two problems with the standard account from the perspective of a desire-fulfillment theorist. First, as most desire-fulfillment theorists acknowledge, the theory must be restricted in such a way that only those desires (...)
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  47. Richard Bradley & Christian List (2009). Desire-as-Belief Revisited. Analysis 69 (1):31-37.score: 18.0
    On Hume’s account of motivation, beliefs and desires are very different kinds of propositional attitudes. Beliefs are cognitive attitudes, desires emotive ones. An agent’s belief in a proposition captures the weight he or she assigns to this proposition in his or her cognitive representation of the world. An agent’s desire for a proposition captures the degree to which he or she prefers its truth, motivating him or her to act accordingly. Although beliefs and desires are sometimes entangled, they play (...)
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  48. Wayne A. Davis (1986). Two Senses of Desire. In J. Marks (ed.), The Ways of Desire. Precedent. 181-196.score: 18.0
  49. Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.score: 18.0
    This volume collects Jay Garfield's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield's translation of Fundamental Wisdom of the Middle Way (OUP, 1995), a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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