http://www.youtube.com/watch?v=GhDGdT33K0k&feature=related
On Aug 10, 2011, at 12:32 AM, 118 wrote:
> I'll give it a try. I am more into Buddhist Analysis.
> Chapter 1: How?
> Chapter 2: Why?
> Chapter 3: When?
> Chafer 4: Where?
> Conclusions: What?
> Epilogue: Wazzap?
>
> Mark
>
> On Aug 8, 2011, at 1:44 AM, MarshaV <[email protected]> wrote:
>
>>
>> Greetings,
>>
>> Btw, this is a very expensive book, but can always be borrowed, without cost
>> or for a minimal fee, from your local library's ILL (Interlibrary Loan)
>> system:
>>
>> http://en.wikipedia.org/wiki/Interlibrary_loan
>>
>>
>> Marsha
>>
>>
>>
>> On Aug 8, 2011, at 4:01 AM, MarshaV wrote:
>>
>>>
>>> This book is worth reading for many reasons; one of them being the beauty
>>> and precision of Ms. Adbahari's academic prose... Here, for example, her
>>> explanation of the word 'sense' makes all further references, of which
>>> there are many, clearly understandable.
>>>
>>>
>>>
>>> 2.2 What is meant by 'sense' in 'sense of self'?
>>>
>>> "Now one may wonder at the choice of terms used to describe this deep
>>> subjective allegiance to the self's existence. While I have chosen the
>>> term 'sense' to be primary, my usage of other terms such as 'belief',
>>> 'assumption', and 'feeling' is meant to convey that the term 'sense' in
>>> this context is more complex than in some other contexts. The reason for
>>> allocating the word 'sense' as primary is that the turn of phrase 'sense of
>>> self' is already in vogue and, while lacking ideal precision, it captures
>>> the general gist very well. What, then, do we mean by 'sense' in this
>>> context? Let us distinguish it first from that associated with the five
>>> sensory organs, as put by the 'Merriam-Webster Online Dictionary' (2006):
>>> 'specialized animal function or mechanism (as sight, hearing, smell, taste,
>>> or touch) basically involving a stimulus and a sense organ'. This is not
>>> the notion of sense we are concerned with, for the self, purporting to be a
>>> kind of subject rather than obje
>> c
>>> t, does not purport to be the kind of thing that could be detected via any
>>> of the five (object-tracking) sensory organs. The same dictionary offers,
>>> however, another definition that is more to the point: 'a definite but
>>> often vague awareness or impression <felt a 'sense' of insecurity> <a
>>> 'sense' of danger>'. One can have a sense of danger or insecurity without
>>> obvious input from a particular sense organ --- which well suits the case
>>> of the self in question. The notion thus captures something more cognitive
>>> (as opposed to perceptual); a subjective or conscious impression of some
>>> sort. This notion of 'sense' is moreover not a success-term: to have a
>>> sense of X does not imply that X exists. For example, if one has a sense
>>> --- or conscious impression --- of danger, then there need not be danger
>>> that is sensed. This notion of sense, as a conscious impression, will thus
>>> apply well to the 'self' whose existence may be under question.
>>>
>>> "As a kind of 'a definite but often vague awareness or impression', the
>>> term 'sense as applied to 'self' has a further advantage. It manages to
>>> convey a subjective experience: that there is, in Nagel's famous phrase,
>>> "something it is like", from the first-person perspective, to have or
>>> undergo a general conscious impression of X. ..."
>>>
>>> (Albahari, Miri, 'Analytical Buddhism: The Two-tiered Illusion of Self ',
>>> p.18)
>>>
>>>
>>
>>
>>
>> ___
>>
>>
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