By Christopher G. Framarin
ISBN-10: 0203883675
ISBN-13: 9780203883679
ISBN-10: 0415461944
ISBN-13: 9780415461948
Desireless motion is sometimes pointed out as a criterion of the liberated individual in classical Indian texts. modern authors argue with close to unanimity that considering that all motion is influenced through hope, desireless motion is a contradiction. They finish that desireless motion is motion played with out yes wants; different wants are permissible. during this booklet, the writer surveys the modern literature on desireless motion and argues that the arguments for a standard interpretation are unconvincing. He interprets, translates, and evaluates passages from a few seminal classical Sanskrit texts, and argues that the doctrine of desireless motion should still certainly be taken actually, because the recommendation to behave with none wish in any respect. the writer argues that the theories of motivation complicated in those texts are usually not basically constant, yet believable. This e-book is the 1st in-depth research of the doctrine of desireless motion in Indian philosophy. It serves as a connection with either modern and classical literature at the subject, and will be of curiosity to students of Indian philosophy, faith, the Bhagavadgita and Hinduism.
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Extra info for Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series)
Sample text
A advises Arjuna to act without desire. Premise Two: Desire is a necessary condition of action in the Indian traditions more generally. Conclusion One: Hence desire is a necessary condition of action in the Gı¯ta¯ . a’s advice is a contradiction – at least prima facie. a’s advice. a advises Arjuna to act without some desires. He permits others. Since desire is a necessary condition of action in the Indian philosophical traditions more generally, we should assume that the advice to act without desire in the Gı¯ta¯ amounts to the advice to act without a particular kind of desire.
More specifically, it is not clear that the claim that desire is a necessary condition of action (Premise Two) is obviously true. After all, there is a very lively debate in both modern and contemporary western philosophy between so-called Humeans and anti-Humeans, over whether or not desire is a necessary condition of action, respectively. David Hume begins his discussion of the topic by admitting that his view, according to which desire is entailed by action, is inconsistent with the traditional view, according to which reason alone can (and should) motivate action.
In what follows, it will be important to keep both of these characterizations in mind. Permissible and impermissible desires in the Yogasu¯ tra In this section I argue that the Yogasu¯ tra draws the distinction between permissible and impermissible desires in terms of desires that a fully knowledgeable agent would and would not have, respectively. I want to begin, however, with a disclaimer. In what follows, I continue to assume that the Some Desires Interpretation is correct. In the last chapter I argued that there are two justifications that might be offered for Premise Two of the argument for the Some Desires Interpretation.
Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series) by Christopher G. Framarin
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