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Matthew MacKenzie [14]Matthew D. MacKenzie [3]
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Matthew MacKenzie
Colorado State University
  1. The Illumination of Consciousness: Approaches to Self-Awareness in the Indian and Western Traditions.Matthew D. MacKenzie - 2007 - Philosophy East and West 57 (1):40-62.
    : Philosophers in the Indian and Western traditions have developed and defended a range of sophisticated accounts of self-awareness. Here, four of these accounts are examined, and the arguments for them are assessed. Theories of self-awareness developed in the two traditions under consideration fall into two broad categories: reflectionist or other-illumination theories and reflexivist or self-illumination theories. Having assessed the main arguments for these theories, it is argued here that while neither reflectionist nor reflexivist theories are adequate as traditionally formulated (...)
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  2. Self-Awareness Without a Self: Buddhism and the Reflexivity of Awareness.Matthew MacKenzie - 2008 - Asian Philosophy 18 (3):245 – 266.
    _In this paper, I show that a robust, reflexivist account of self-awareness (such as was defended by Dignamacrga and Dharmakīrti, most phenomenologists, and others) is compatible with reductionist view of persons, and hence with a rejection of the existence of a substantial, separate self. My main focus is on the tension between Buddhist reflexivism and the central Buddhist doctrine of no-self. In the first section of the paper, I give a brief sketch of reflexivist (...)
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  3. Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self.Matthew MacKenzie - 2010 - Phenomenology and the Cognitive Sciences 9 (1):75-99.
    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 and (...)
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  4.  44
    Reflexivity, Subjectivity, and the Constructed Self: A Buddhist Model.Matthew MacKenzie - 2015 - Asian Philosophy 25 (3):275-292.
    The aim of this article is to take up three closely connected questions. First, does consciousness essentially involve subjectivity? Second, what is the connection, if any, between pre-reflective self-consciousness and subjectivity? And, third, does consciousness necessarily involve an ego or self? I will draw on the Yogācāra–Madhyamaka synthesis of Śāntarakṣita to develop an account of the relation between consciousness, subjectivity, and the self. I will argue, first, that phenomenal consciousness is reflexive or self-illuminating. Second, I will argue that consciousness necessarily (...)
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  5. Luminous Mind: Self-Luminosity Versus Other-Luminosity in Indian Philosophy of Mind.Matthew MacKenzie - 2017 - In Jeorg Tuske (ed.), The Bloomsbury Research Handbook to Indian Epistemology and Metaphysics. London, UK: pp. 335-354.
     
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  6.  3
    (Re-) Constructing the Self.Matthew MacKenzie - 2016 - Journal of Consciousness Studies 23 (1-2):105-124.
    This paper aims to take up the complex dialectic between self and selflessness as raised in the target papers of this issue and in classical Buddhist thought. I’ll argue that the recognition that the self is constructed can lead, in the right theoretical and practical context, to (i) the deconstruction of fixed views of self, (ii) the decentring of self-experience within a larger horizon of awareness, and (iii) the reconstruction of a more fluid self as a skillful means to cultivating (...)
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  7.  42
    Ontological Deflationism in Madhyamaka.Matthew MacKenzie - 2008 - Contemporary Buddhism 9 (2):197-207.
  8. Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self.Matthew MacKenzie - 2011 - In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self? Perspectives from Analytical, Phenomenological, and Indian Traditions. New York, NY, USA: pp. 239-273.
     
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  9.  43
    Enacting Selves, Enacting Worlds: On the Buddhist Theory of Karma.Matthew MacKenzie - 2013 - Philosophy East and West 63 (2):194-212.
    The concept of karma is one of the most general and basic for the philosophical traditions of India, one of an interconnected cluster of concepts that form the basic presuppositions of Indian philosophy. And like many general, pervasive, and basic philosophical concepts, the idea of karma exhibits both semantic complexity and a certain fluidity and open texture. That is, the concept may not have a determinate application in all possible cases, it can be fleshed out in quite different ways in (...)
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  10.  22
    Buddhism Naturalized? Review of Owen Flanagan, the Bodhisattva’s Brain: Buddhism Naturalized. [REVIEW]Matthew MacKenzie - 2014 - Phenomenology and the Cognitive Sciences 13 (3):503-506.
    In The Bodhisattva’s Brain: Buddhism Naturalized, Owen Flanagan undertakes a project of what he calls ‘cosmopolitan philosophy’, with an aim to develop and interrogate a naturalized Buddhism. Cosmopolitan philosophy, for Flanagan, involves an on-going practice of, “reading and living and speaking across different traditions as open, non-committal, energized by an ironic or skeptical attitude about all the forms of life being expressed, embodied, and discussed, including one’s own . . .” (Flanagan 2011: 2).A project of naturalization requires a conception of (...)
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  11.  28
    The Yogācāra Theory of Three Natures: Internalist and Non-Dualist Interpretations.Matthew Mackenzie - 2018 - Comparative Philosophy 9 (1).
    According to Vasubandhu’s Trisvabhāvanirdeśa or Treatise on the Three Natures, experiential phenomena can be understood in terms of three natures: the constructed, the dependent, and the consummate. This paper will examine internalist and anti-internalist or non-dualist interpretations of the Yogācāra theory of the three natures of experience. The internalist interpretation is based on representationalist theory of experience wherein the contents of experience are logically independent of their cause and various interconnected cognitive processes continually create an integrated internal world-model that is (...)
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  12. Buddhism and the Virtues.Matthew MacKenzie - 2017 - In The Oxford Handbook of Virtue. Oxford, UK:
    This chapter presents an overview and discussion of the primary Buddhist virtues within the context of the Buddhist path of moral and spiritual development. Buddhist ethics counsels practitioners to overcome the three poisons of greed, hatred, and ignorance and to cultivate those states and traits of mind (and the actions they motivate) that conduce to the genuine happiness and spiritual freedom of oneself and others. The chapter will discuss the four immeasurable states of loving-kindness, compassion, sympathetic joy, and equanimity. It (...)
     
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  13.  34
    The Five Factors of Action and the Decentring of Agency in the Bhagavad Gtā.Matthew D. MacKenzie - 2001 - Asian Philosophy 11 (3):141 – 150.
    I will here analyse the five factors of action given in the Bhagavad Gtā, paying specific attention to the implications of this account for the Gtā's moral and soteriological psychologies. I argue that the Gtā's account of action constitutes a decentring of agency which paves the way for liberation. Further, while the ethics and moral psychology of the Gtā are often seen as similar to Kant's, I will argue that the decentring of agency in the Gtā places the liberated person (...)
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  14.  15
    Review of Shyam Ranganathan, Ethics and the History of Indian Philosophy[REVIEW]Matthew MacKenzie - 2007 - Notre Dame Philosophical Reviews 2007 (10).
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  15. Luminosity, Subjectivity, and Temporality: An Examination of Buddhist and Advaita Views of Consciousness.Matthew MacKenzie - 2012 - In Hindu and Buddhist Ideas in Dialogue: Self and No-Self. London, UK:
  16.  60
    Self-Awareness: Issues in Classical Indian and Contemporary Western Philosophy.Matthew D. Mackenzie - 2004 - Dissertation, University of Hawai'i
    In this dissertation I critically engage and draw insights from classical Indian, Anglo-American, phenomenological, and cognitive scientific approaches to the topic of self-awareness. In particular, I argue that in both the Western and the Indian tradition a common and influential view of self-awareness---that self-awareness is the product of an act of introspection in which consciousness takes itself as an object---distorts our understanding of both self-awareness and consciousness as such. In contrast, I argue for the existence and primacy of pre-reflective self-awareness (...)
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