Sophia 56 (2):337-354 (2017)

The paper deals with the early Yogācāra strategies for explaining intersubjective agreement under a ‘mere representations’ view. Examining Vasubandhu, Asaṅga, and Sthiramati’s use of the example of intersubjective agreement among the hungry ghosts, it is demonstrated that in contrast to the way in which it was often interpreted by contemporary scholars, this example in fact served these Yogācāra thinkers to perform an ironic inversion of the realist premise—showing that intersubjective agreement not only does not require the existence of mind-independent objects but is in fact incompatible with their existence. By delineating the phenomenological complexity underlying this account, the paper then proceeds to unpack the emergent Yogācāra account of intersubjectivity, its implications on the understanding of being, the life-world, and alterity, arguing that it proposes a radical revision of the way we conceive of the ‘shared’ and ‘private’ distinction in respect to experiences, both ordinarily and philosophically.
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DOI 10.1007/s11841-016-0544-y
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References found in this work BETA

On Being Mindless: Buddhist Meditation and the Mind-Body Problem. [REVIEW]Charles S. Prebish - 1988 - Journal of the American Oriental Society 108 (1):178.
The Dialectical Method of Nāgārjuna.Kamaleswar Bhattacharya - 1970 - Journal of Indian Philosophy 1 (3):217-261.
The Yogācāra Idealism.Ashok Kumar Chatterjee - 1962 - Varanasi, Banaras Hindu University.

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Through the Mirror: The Account of Other Minds in Chinese Yogācāra Buddhism.Jingjing Li - 2019 - Dao: A Journal of Comparative Philosophy 18 (3):435-451.

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