The conflicting positions of the two early eleventh century Yogācāra scholars, Ratnākaraśānti and his critic Jñānaśrīmitra, concerning whether or not consciousness can exist without content are inseparable from their respective understandings of enlightenment. Ratnākaraśānti argues that consciousness can be contentless —and that, for a buddha, it must be. Mental content can be defeated by reasoning and made to disappear by meditative cultivation, and so it is fundamentally distinct from the nature of consciousness, which is never defeated and never ceases. That (...) mental content is thus separable from the nature of consciousness is unimaginable to Jñānaśrīmitra, who argues that all mental content cannot be so defeated, nor can it disappear completely, and who concludes that Ratnākaraśānti’s commitment to this idea can be based on nothing but faith. Contra Jñānaśrīmitra, I will suggest that Ratnākaraśānti’s view is based not only on faith, but is also driven by a certain theory of buddhahood, the implications of which he is committed to working out. Because Ratnākaraśānti’s theory of buddhahood is developed in part in his tantric work, our understanding of his position benefits from our reading it in this context, wherein buddhahood and the most effective techniques for attaining it are explored. (shrink)

This paper considers Jñānaśrīmitra’s defense of manifestation as the criterion of ultimate existence. In the first section, "Asatkhyāti and Adhyavasāya: making sense of manifestation as the criterion of the real", I show the way that, in response to Ratnākaraśānti’s Nirākāravāda, Jñānaśrīmitra argues for a sharp distinction between manifestation and determination in an effort to establish that the manifestation of something unreal is incoherent. The unreal, he thinks, is only ever determined; it is never manifest to consciousness, properly speaking. In the (...) second section, “To be manifest is to be locked away in a single awareness-event”, I turn to one of the consequences of this view that Jñānaśrīmitra embraces: what manifests is only what appears in a single moment of conscious awareness. In the third section, “The scope of neither-one-nor-many: Jñānaśrīmitra’s Interpretation of PV 3.220–221”, I consider one of the problems this raises: how is it that an appearance with mutually opposed parts manifests in one and the same unitary moment of awareness? Jñānaśrīmitra solves this problem by appealing to the nature of manifestation and its distinction from determination: what is manifest, even if it is variegated, is nondual and indivisible; distinctions arise only on the basis of determination. I trace the details of this solution in the context of his discussion of an important pair of verses from Dharmakīrti. Finally, in the last section, “The marvelous nonduality of variegated awareness-events”, I turn to the surprising buddhological consequences of this solution. (shrink)

Abstract:Ratnākaraśānti (ca. 970–1040) holds three conflicting positions: luminosity (prakāśa) is the ultimately real nature of consciousness; luminosity and appearances (ākāras) are identical; and appearances are false (alīka) because they are targeted by the neither-one-nor-many argument. But why is luminosity not false, too, given its identity with appearances? In response to this worry, Ratnākaraśānti develops a notion of identity (tādātmya) that lets him claim that, although luminosity and appearance are composed of the same stuff, they are not identical in every respect. (...) On the basis of this, he limits the scope of the neither-one-nor-many argument such that it targets appearances but not luminosity. Other philosophers (and possibly Ratnākaraśānti himself) then further limit the argument's scope, showing that it also does not target experiences of pleasure (sukha) and, crucially for their buddhology, the innate bliss (sahajānanda) that characterizes the experience of buddhahood. (shrink)

This new edition of Introduction to Lattices and Order presents a radical reorganization and updating, though its primary aim is unchanged. The explosive development of theoretical computer science in recent years has, in particular, influenced the book's evolution: a fresh treatment of fixpoints testifies to this and Galois connections now feature prominently. An early presentation of concept analysis gives both a concrete foundation for the subsequent theory of complete lattices and a glimpse of a methodology for data analysis that is (...) of commercial value in social science. Classroom experience has led to numerous pedagogical improvements and many new exercises have been added. As before, exposure to elementary abstract algebra and the notation of set theory are the only prerequisites, making the book suitable for advanced undergraduates and beginning graduate students. It will also be a valuable resource for anyone who meets ordered structures. (shrink)

The present book is true to its title. A collection of articles that stems from a symposium of the same name at the University of Hamburg in 2017, the authors here bring different perspectives to bear on the philosophical and historical relations between Buddhism and scepticism. Though this is relatively well-trodden ground, the insightful studies here shed new light on the matter. We find historical studies of the possible links between Pyrrhonism and Buddhism ; a defense of Nāgārjuna's philosophical scepticism (...) as of the Pyrrhonian variety ; considerations of the role of sceptical doubt in less expected places, such as in Dharmakīrti's and Vasubandhu's... (shrink)

This book explores Dostoevsky as a political thinker from his religious and philosophical foundation to nineteenth-century European politics and how themes that he had examined are still relevant for us today.

This volume explores the place of aristocratic virtues and values in the modern democratic world. Essays examine aristocratic priorities and interpretations of historic and contemporary aristocratic assemblies as well as critiques of liberal or bourgeois virtues, democratic equality, and democratic institutions.

BackgroundOne of the next frontiers in HIV research is focused on finding a cure. A new priority includes people with HIV (PWH) with non-AIDS terminal illnesses who are willing to donate their bodies at the end-of-life (EOL) to advance the search towards an HIV cure. We endeavored to understand perceptions of this research and to identify ethical and practical considerations relevant to implementing it.MethodsWe conducted 20 in-depth interviews and 3 virtual focus groups among four types of key stakeholders in the (...) United States (PWH, biomedical HIV cure researchers, HIV clinicians, and bioethicists) to obtain triangulated viewpoints because little was known about the ethics of this topic. Each group was queried as to ethical considerations, safeguards, and protections for conducting HIV cure-related research at the EOL to ensure this research remains acceptable.ResultsAll four key stakeholder groups generally supported HIV cure-related research conducted at the EOL because of the history of altruism within the PWH community and the potential for substantial scientific knowledge to be gained. Our informants expressed that: (1) Strong stakeholder and community involvement are integral to the ethical and effective implementation, as well as the social acceptability of this research; (2) PWH approaching the EOL should not inherently be considered a vulnerable class and their autonomy must be respected when choosing to participate in HIV cure-related research at the EOL; (3) Greater diversity among study participants, as well as multi-disciplinary research teams, is necessitated by HIV cure-related research at the EOL; (4) The sensitive nature of this research warrants robust oversight to ensure a favorable risk/benefit balance and to minimize the possibility of therapeutic misconception or undue influence; and (5) Research protocols should remain flexible to accommodate participants’ comfort and needs at the EOL.ConclusionBecause of the ethical issues presented by HIV cure-related research at the EOL, robust ethical safeguards are of utmost importance. The proposed ethical and practical considerations presented herein is a first step in determining the best way to maximize this research’s impact and social value. More much inquiry will need to be directed towards understanding context-specific and cultural considerations for implementing EOL HIV cure research in diverse settings. (shrink)

Recent studies of spider phobia have indicated thatfearof spiders is closely associated with the disease-avoidance response of disgust. It is argued that the disgust-relevant status of the spider resulted from its association with disease and illness in European cultures from the tenth century onward. The development of the association between spiders and illness appears to be linked to the many devastating and inexplicable epidemics that struck Europe from the Middle Ages onwards, when the spider was a suitable displaced target for (...) the anxieties caused by these epidemics. Such factors suggest that the pervasive fear of spiders that is commonly found in many Western societies may have cultural rather than biological origins, and may be restricted to Europeans and their descendants. (shrink)

Most phobias are focussed on a small number of fear-inducing stimuli (e.g., snakes, spiders). A review of the evidence supporting biological and cognitive explanations of this uneven distribution of phobias suggests that the readiness with which such stimuli become associated with aversive outcomes arises from biases in the processing of information about threatening stimuli rather than from phylogenetically based associative predispositions or “biological preparedness.” This cognitive bias, consisting of a heightened expectation of aversive outcomes following fear-relevant stimuli, generates and maintains (...) robust learned associations between them. Some of the features of such stimuli which determine this expectancy bias are estimates of how dangerous they are, the semiotic similarity between them and their aversive outcomes, and the degree of prior fear they elicit. Ontogenetic and cultural factors influence these features of fear-relevant stimuli and are hence important in determining expectancy bias. The available evidence does not exclude the possibility that both expectancy biases and specific evolved predispositions coexist, but the former can explain a number of important findings that the latter cannot. (shrink)

Ambitious targets to reduce greenhouse gas emissions from agriculture have been set by both national governments and their respective livestock sectors. We hypothesize that farmer self-identity influences their assessment of climate change and their willingness to implement measures which address the issue. Perceptions of climate change were determined from 286 beef/sheep farmers and evaluated using principal component analysis. The analysis elicits two components which evaluate identity, and two components which evaluate behavioral capacity to adopt mitigation and adaptation measures. Subsequent Cluster (...) Analyses reveal four farmer types based on the PCA scores. ‘The Productivist’ and ‘The Countryside Steward’ portray low levels of awareness of climate change, but differ in their motivation to adopt pro-environmental behavior. Conversely, both ‘The Environmentalist’ and ‘The Dejected’ score higher in their awareness of the issue. In addition, ‘The Dejected’ holds a high sense of perceived risk; however, their awareness is not conflated with an explicit understanding of agricultural GHG sources. With the exception of ‘The Environmentalist’, there is an evident disconnect between perceptions of agricultural emission sources and their contribution towards GHG emissions amongst all types. If such linkages are not conceptualized, it is unlikely that behavioral capacities will be realized. Effective communication channels which encourage action should target farmers based on the groupings depicted. Therefore, understanding farmer types through the constructs used in this study can facilitate effective and tailored policy development and implementation. (shrink)

Rapid Ethical Assessment (REA) is a form of rapid ethnographic assessment conducted at the beginning of research project to guide the consent process with the objective of reconciling universal ethical guidance with specific research contexts. The current study is conducted to assess the perceived relevance of introducing REA as a mainstream tool in Ethiopia.

Many arguments found in the physics literature involve concepts that are not well-defined by the usual standards of mathematics. I argue that physicists are entitled to employ such concepts without rigorously defining them so long as they restrict the sorts of mathematical arguments in which these concepts are involved. Restrictions of this sort allow the physicist to ignore calculations involving these concepts that might lead to contradictory results. I argue that such restrictions need not be ad hoc, but can sometimes (...) be justified by considering some of the metaphysical issues surrounding the question of the applicability of mathematics to physical reality. 1 Introduction 2 Rejecting inferential permissiveness 3 The agreement problem 4 Independent objections to the liberal view. (shrink)

According to a standard view of the second law of thermodynamics, our belief in the second law can be justified by pointing out that low-entropy macrostates are less probable than high-entropy macrostates, and then noting that a system in an improbable state will tend to evolve toward a more probable state. I would like to argue that this justification of the second law is unhelpful at best and wrong at worst, and will argue that certain puzzles sometimes associated with the (...) second law are merely artifacts of this questionable justification. *Received October 2006; revised October 2007. †To contact the author, please write to: Department of Philosophy, University of Chicago, 1115 E. 58th St., Chicago, IL 60637; e-mail: [email protected]. (shrink)

This paper reports the results of three studies using mood induction procedures (MIPs) designed to investigate the relationship between anxiety and disgust. Study 1 used guided imagery vignettes (i.e., asking participants to imagine themselves in a series of described situations) and music (Mayer, Allen, & Beauregard, 1995). Study 2 used video clips (Gross & Levenson, 1995). Study 3 used autobiographical recall and music (Blagden & Craske, 1996). In order to be as sure as possible that target moods were being induced, (...) and that manipulation checks provided good evidence of mood induction, Studies 1 and 2 measured six moods (anxiety, sadness, happiness, anger, disgust, and contempt) on visual analogue scales. In addition, Study 3 included two further mood measures: a 30-adjective rating scale measuring 10 emotions, the Differential Emotion Scale (DES; Izard, 1972) and a free label questionnaire, allowing participants to record how they feel without any prior imposed structure. Results from all three studies demonstrated that induced anxiety will produce increases in reported disgust, but there was no evidence for an effect of induced disgust on reported anxiety. These findings were independent of the type of MIP (guided imagery vignette and music, video clips, and autobiographical recall and music), and the type of dependent mood measure used (visual analogue scale, differential emotion scale or a free label questionnaire). The findings have important implications for the putative role of disgust in anxious psychopathologies, and suggest that if disgust does have a causal influence in some anxious psychopathologies, this influence is not mediated simply by experienced disgust facilitating experienced anxiety. (shrink)

Some philosophers have recently argued that contrary to the traditional view, good scientific theories can in fact be logically inconsistent. The literature is now full of case-studies that are taken to support this claim. I will argue however that as of yet no-one has managed to articulate a philosophically interesting view about the role of logically inconsistent theories in science that genuinely goes against tradition, is plausibly true, and is supported by any of the case studies usually given.

To engage with the subtle philosophical implications of the hermeneutical term “lived experience” (Erlebnis) requires a referential differentiation not customary within Anglo‐Saxon empirical thought. Within Erlebnisse, the meaning of the terms understanding and experience become coterminous. In Gadamer's mind, “Erlebnis” is more a psychological category of experience whereas “Erfahrung” denotes a hermeneutical category of experience which explains its recursive nature. Epistemologically speaking, Erlebnisse represent circular units of experience. Erlebnisse understood as units of intense, immediate, personal feeling can only ever convey (...) the psychological predicament of the reading subject. Gadamer's philosophical language probes the limits of conventional usage when he implies that Erfahrungen would be better thought of as distinct occasions in ongoing processes of encounter, negotiation, and engagement. Gadamer's philosophy of Erfahrung exposes the arrogance, presumption, and folly of any claim to economic and political certainty that does not acknowledge or calculate for alternative outcomes. (shrink)

Describing a physical system in idealized terms involves making claims about the system that we know to be literally false. Because of this, it is not clear how calculations involving idealizations can generate justified belief and explain facts about the world. I argue that this puzzling aspect of idealizations cannot be explained away by talking about approximations, as is often supposed. I develop a different account of how justified beliefs and explanations can be generated from idealized descriptions of physical systems. (...) My account involves a type of contextualism about the truth of mathematical descriptions of physical systems. (shrink)

According to a standard view of the second law of thermodynamics, our belief in the second law can be justified by pointing out that low entropy macrostates are less probable than high entropy macrostates, and then noting that a system in an improbable state will tend to evolve toward a more probable state. I would like to argue that this justification of the second law of thermodynamics is fundamentally flawed, and will show that some puzzles sometimes associated with the second (...) law are merely artifacts of this incorrect justification. (shrink)

Medical Ethics, Law and Communication at a Glance presents a succinct overview of these key areas of the medical curriculum. This new title aims to provide a concise summary of the three core, interlinked topics essential to resolving ethical dilemmas in medicine and avoiding medico-legal action. Divided into two sections; the first examines the ethical and legal principles underpinning each medical topic; while the second focuses on communication skills and the importance of good communication. Medical Ethics, Law and Communication at (...) a Glance offers an accessible introduction to the fundamentals of good medical practice, and will provide indispensable support for undergraduate medical students and nurses, as well as newly qualified healthcare professionals. (shrink)

It is often supposed that we can use mathematics to capture the time evolution of any physical system. By this, I mean that we can capture the basic truths about the time evolution of a physical system with a set of mathematical assertions, which can then be used as premises in arbitrary mathematical arguments to deduce more complex properties of the system. ;I would like to argue that this picture of the role of mathematics in physics is incorrect. Specifically, I (...) shall assert: ;The Deduction Failure Thesis: Bodies of knowledge in physics are generally not closed under otherwise valid mathematical argument forms. ;The Representation Failure Thesis: We cannot assume that the state of any system, together with its fundamental laws, can be captured by some set of mathematical assertions or equations. In fact, it is more likely that the world is not representable by a set of mathematical assertions or equations than that it is. ;The dissertation largely consists of arguments for these two theses. (shrink)

Analysis of conservative political participation in local food initiatives tends to be critical and dismissive, positing this participation as self-serving, individualistic, exclusionary, nativist, or reactionary. While there are nefarious aspects to certain forms of conservative local food politics, my research at three farmers’ markets in the Upper Midwest reveals that self-identified conservatives can and do hold more nuanced positions. Those with whom I met recognize the need for both local and broader change, are concerned about marginalized and struggling people, are (...) troubled by the impacts of conventional agriculture on the health of farmers, consumers, and other species, and are humble and willing to listen to other perspectives. Most analyses of food systems miss these nuanced perspectives because they approach American political ideology through a rigid left–right binary. Using more fluid approaches to understanding political ideology can create room for recognizing the complexity and diversity of views pigeon-holed under the label of “conservatism.” Along with these different approaches, a politics of empathy and mutual respect across ideological difference can help reveal common values, concerns, and aspirations for changing the food system. Recognizing these commonalities can help build a broader base of support for food system transformation. (shrink)