Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy; from Steven Collins to the Present
Derek Parfit's early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philo...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Springer Netherlands
[2018]
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| In: |
Sophia
Year: 2018, Volume: 57, Issue: 2, Pages: 211-231 |
| RelBib Classification: | BL Buddhism NBE Anthropology NCA Ethics TK Recent history VA Philosophy |
| Further subjects: | B
Buddhism
B Comparative Philosophy B Derek Parfit B Śāntideva B Reductionism B Buddhist ethics B Personal Identity |
| Online Access: |
Presumably Free Access Volltext (Verlag) |
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| 520 | |a Derek Parfit's early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit's conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman (no-self) doctrine and its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit's theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit's argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology. | ||
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