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Brains, Buddhas, and Believing - The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind (Paperback)
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Brains, Buddhas, and Believing - The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind (Paperback)
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Premodern Buddhists are sometimes characterized as veritable "mind
scientists" whose insights anticipate modern research on the brain
and mind. Aiming to complicate this story, Dan Arnold confronts a
significant obstacle to popular attempts at harmonizing classical
Buddhist and modern scientific thought: since most Indian Buddhists
held that the mental continuum is uninterrupted by death (its
continuity is what Buddhists mean by "rebirth"), they would have no
truck with the idea that everything about the mental can be
explained in terms of brain events. Nevertheless, a predominant
stream of Indian Buddhist thought, associated with the
seventh-century thinker Dharmakirti, turns out to be vulnerable to
arguments modern philosophers have leveled against physicalism. By
characterizing the philosophical problems commonly faced by
Dharmakirti and contemporary philosophers such as Jerry Fodor and
Daniel Dennett, Arnold seeks to advance an understanding of both
first-millennium Indian arguments and contemporary debates on the
philosophy of mind. The issues center on what modern philosophers
have called intentionality-the fact that the mind can be about (or
represent or mean) other things. Tracing an account of
intentionality through Kant, Wilfrid Sellars, and John McDowell,
Arnold argues that intentionality cannot, in principle, be
explained in causal terms. Elaborating some of Dharmakirti's
central commitments (chiefly his apoha theory of meaning and his
account of self-awareness), Arnold shows that despite his concern
to refute physicalism, Dharmakirti's causal explanations of the
mental mean that modern arguments from intentionality cut as much
against his project as they do against physicalist philosophies of
mind. This is evident in the arguments of some of Dharmakirti's
contemporaneous Indian critics (proponents of the orthodox
Brahmanical Mimasa school as well as fellow Buddhists from the
Madhyamaka school of thought), whose critiques exemplify the same
logic as modern arguments from intentionality. Elaborating these
various strands of thought, Arnold shows that seemingly arcane
arguments among first-millennium Indian thinkers can illuminate
matters still very much at the heart of contemporary philosophy.
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