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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