Here's one for my fellow BuddhaPests, Thompson's recent article "Sellarsian Buddhism." A few excerpts:
"Garfield
thinks that there is no self, that nothing exists that deserves to be
called a self. I think that our body and experiential sense of self
deserve to be called a self. Garfield thinks that the experiential sense
of self is based on illusion—the illusion that self-identity is real
and the illusion that conscious awareness is self-presenting or
reflexive. I think that the experiential self is a construction but not
an illusion, that the construction depends on the reflexivity of
conscious awareness, that reflexive awareness cannot be reduced to
metacognition or introspection, and that self-construction, as both
process and product, performs important functions, such as
autobiographical memory.
From a historical perspective, to privilege the Buddhist view isolates it
from the rest of Indian philosophical culture. From a philosophical
perspective, to privilege the Buddhist view is to engage in Buddhist
apologetics. Multifaceted views of the self draw from a larger and
richer body of cross-cultural philosophical materials than do
contemporary Buddhist no -self views."
"The idea that conscious awareness is reflexive is central to Yogācāra
Buddhism and European phenomenology. Both traditions hold that any
episode of conscious awareness consists in its awareness of its
intentional object and its awareness of itself as that very awareness.
Both traditions also hold that this kind of self-awareness is intrinsic
to conscious awareness. In other words, this kind of self-awareness does
not require another episode of reflection, introspection, or
metacognition that takes the awareness as its intentional object and to
which the awareness is extrinsically related. Other formulations of the
reflexivity thesis are that all awareness involves awareness of itself,
that all consciousness includes prereflective self-consciousness, or
simply that all experiencing involves experiencing that very
experiencing."
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