Thursday, 12 January 2012

Sautrāntika Actualism


Sautrāntika Actualism: 

The basic idea of Sautrāntika Actualism is that, if “X” is existent, then it must be existent now. Future is not yet arisen and hence non-existent. Past is already extinct and hence non-existent. (This is based on LS Lecture: 47). In other words, it is the idea that all that exist must necessarily be in the present (gzhi grub na da lta ba yin pas khyab).


1 comment:

  1. Experience and the idea of it must be now (actuality) - here, experience and idea cannot be seperated owing to the underlying thought-notion of "existence" which for a thinking individuel represents the cognitive nexus (snapshot of being); this is a spatio-temporal Sautrantika-consideration (X is existent as now); yet the important cryptical-concomitant factor of "ever-potential-temporality in cognition itself" is thereby (intentionally) overthrown (this is the price for being able to explain cognitive presence or self-consciousness [svasamvedana]). The cognitive focus of the idea on experience becomes mingled in epistemological evidence and thereby the felt actuality as causal efficiency [arthakriya] can/will be expressed/designated through very subtle considerations - that´s very fine. Now, the Vaibhasika approach is perfectly aware of this reflexion and don´t have a problem with it; their interest of philosophical research and explanation lies in the hidden temporal essential fluidity which guarantees the ontological connection [avijnaptirupa] and it´s here were past, present and future are naturally seen as pertinent existent (the "idea of existence" will be applied as ontological necessity and continuity whereas the Sautrantika use the "idea of existence" as an epistemological tool to illustrate possibility and momentaneity). So each perspective has it´s advantages and disadvantages depending on what one wants to show or demonstrate (reflective contextualism)...;
    these are just some short hastily glimpses..., should be pondered when more time to meditate is available (again the all-pervading problem of time...); most probably studying commentaries on the Abhidharmakosa, Pramanavarttika in contrast/comparison to/with Nyayanusara and Mahavibhasa would bring clarifications...; ahhhhhh, oh dear, again the problem of language and accessibility...; linguistic specialists and philosophers should find/establish international cooperating research projects for translating those important works..., to offer a chance for further comparative research...; evidently the final aim of philosophical research-supports should always be to foster a healthy awareness of being in an ethical acting society; mikael.

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