By Paul Williams
Williams' paintings is the 1st book-length scholarly research dedicated solely to Santideva's philosophy and as such it merits our realization and appreciation. Williams is a proficient and interesting author a truly fascinating and full of life book.--Eli Franco, Bulletin of SOAS
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Extra info for Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara
For the I (the self) in the only way in which it can exist is a conceptual construct for rGyal tshab rje and Blackmore, and that construct does not survive death. 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.
The suffering that is at present happening to someone else is happening to an other; the suffering which will come to me tomorrow ( on the wider application) 38 On Altruism and Rebirth or in a future life will happen to me. Santideva's argument appears to require one of: (i) The relationship between myself at any time in this life, including the last moment, and myself in future lives, including the first moment of my next life ( or the intermediate state for some Buddhist traditions) , is the same relationship between myself now and contemporary others (the narrower application) ; (ii) The relationship between myself now and contemporary others is the same as the relationship between myself now and myself at any time in the future (the wider application) .
Chen and Mi pham. 36 Is dPa' bo saying that the 'mere clear-light' is the same as absence of inherent existence ? Or is he saying that the mere clear-light shines forth in that empty absence ? From what we have here it is difficult to tell. One thing anyway is clear. Although dPa' bo does not employ the expression rang bzhin gyis mya ngan las 'das his use of gzod ma nas mya ngan 'das pa nyid is meant to refer to the same thing. We have seen that Indian commentators on Bodhicaryavatara 9 : 1 1 1 seem more or less united in taking it as referring to actual nirva1}a rather than prakrtinirva1}alprakrtinirvrta.
Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara by Paul Williams