By Alexander Piatigorsky
The centrality to Buddhist considered the idea of dharmas or phenomenological devices and the first function assigned during this philosophy to recognition have lengthy been recognized....Piatigorsky employs equipment derived from phenomenological research and semiotics to realize an knowing of the dharma idea and the concept that of brain loose from whit may be referred to as the psychologism that has long ago occasionally superimposed an alien and flawed development on Buddhist concept.
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Extra info for The Buddhist Philosophy of Thought: Essays in Interpretation
And, according to the same theory, the relative stability of the existence of a given individual continuum within one life-span is provided by, or rather manifested in, its 'name-form' (niima-rupa), while the even more relative persistence of this stream of consciousness throughout the whole chain of its existences might be understood as attributable to some hypothetical, let us say, configurative principle. This principle can be vaguely described as a persistent dynamic force due to which various states of consciousness, however many different configurations they may assume, have been configurated in such a way as to be recognizable in the case 34 BUDDHIST PHILOSOPHY OF THOUGHT of the past, or predictable in the case of the future, as belonging .
Which in turn means, that this notion covers not only all 'beings', but also those 'animate beings' which have not yet become, that is, have not yet realized their 'centripetal' dynamism directed towards the womb. The last line of the passage thus implies that there are 'animate beings' who are not 'seeking for becoming', and it is because of that that they ,¥ill never again go into a womb. 3. on 'the frontier of nature' is entirely negative, and hence insufficient to understand them : it needs a further explanation.
28 One fact, however, is very suggestive, that what we call 'individual' does cor respond to two (at least) terms in the Suttas-sakkaya and ajjhatta. The first denotes, first of all, objective spatial separateness of a sentient being, the 'bodily space' of its sentience (wherefrom its literal meaning 'with body', 'possessing a body'). The latter stresses the reflexive character of a sentient being conceived mainly in the sense of self-observation. Both of them, however, seemed to have originated as secondary to, or perhaps, by way of predicates of, sentient being.