By Paul Williams
Williams' paintings is the 1st book-length scholarly examine committed solely to Santideva's philosophy and as such it merits our awareness and appreciation. Williams is a proficient and fascinating author a really fascinating and energetic book.--Eli Franco, Bulletin of SOAS
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Additional info for Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara
When these are both calmed, all diversifying constructions cease. In showing the impossibility of entity and non-entity Santideva is showing the impossibility of intentional obj ects and therefore subjects. Thus for Bu ston, Santideva's position on the attainment of nirva'fJa in 9 : 3 5 is a different version of the same argument in 9 : 1 1 1 . There is no subj ect because there is no object; thus there is nirva'fJa. We have therefore additional evidence that for Bu ston Santideva's argument in B CA 9 : 1 1 1 is intended to set forth actual nirva'fJa.
It is doubtful that the I which is me could survive even in the sense of felt psychological continuity. In what is probably the most influential contemporary writing on the philosophy of personal identity, the Oxford philosopher Derek Parfit has attacked the importance of the whole notion of personal identity, arguing that what is important when talking about whether I am the same person is not whether I am identical with the person Williams when he was six years old but rather whether I have survived as Williams or not.
It is clear that these two sems are the same. Thus Sa bzang does not consider that the refutation of mind in 9: 1 1 1 includes a refutation of all sems, of ye shes, primordial gnosis, but only of vijiiana, (everyday) consciousness (rnam shes ) . For Sa bzang as for Mi pham, the attainment of enlightenment lies in attaining that which one has always been. The ultimate is a jiiana which is there primordially and which shines out when subject and object are calmed. Fundamentally there is no distinction, as rGyal tshab rje wants to maintain, between the prakrtinirvaIJa and that nirvaIJa which is attained through following the path.
Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara by Paul Williams