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題名 世親基於無我的記憶因果論
Vasubandhu’s No-Self Causal Theory of Memory作者 艾恪
Eihmanis, Kaspars貢獻者 林鎮國<br>耿晴
Lin, Chen-kuo<br>Keng, Ching
艾恪
Eihmanis, Kaspars關鍵詞 記憶
念
阿毘達摩
一切有部
世親
因果論
神我與無我
Memory
Smṛti
Abhidharma
Sarvāstivāda
Vasubandhu
Causal theory
Self & no-self日期 2023 上傳時間 6-Jul-2023 16:55:42 (UTC+8) 摘要 一個具有影響力，而顯得「合乎常識」的哲學觀點，將記憶視為「構成」自我同一性與連續性的必然條件。 而佛教哲學基於「無我」觀點，否定了形而上存在的實體的「真我」。與佛教不同，大多數古代印度哲學家不僅接受「真我」觀點，還將記憶看做「真我」的特質。而在佛教哲學裡，記憶 (smṛti 念)只不過是顯現在不斷變化的意識流的現象。本文嘗試展示佛教哲學家如何在否定「真我」存在的理論下解釋記憶。在本論文中，筆者對於世親 《阿毘達磨俱舍論‧破執我品》中有關記憶的論述進行分析與概念梳理。筆者認為並試圖證明世親為世界哲學歷史上第一位提出記憶因果論的哲學家之一。
The fundamental thrust of the Buddhist philosophy, its no-self (anātman 無我) doctrine in particular, is to question our commonsense views of subjectivity and strives to explain the functioning of our mental lives without postulating an enduring substantial self. Memory is one such mental faculty that seems to account for our psychological continuity over time, an idea that led some non-Buddhist philosophers in India to take memory to be a quality of an enduring self (ātman). Whereas the self-theorists can easily offload the burden of explaining the unity of experience and the ipseity of memory onto enduring substantial self, the no-self-theorist must account for memory in the absence of an enduring self. In place of a unitary self, we find a motley of mental factors bound together by causal forces, which allow a Buddhist thinker to sidestep the postulation of the self as an owner of memories. This view, namely that I shall name no-self causal theory of memory, accepts the thesis that it is sufficient to postulate causal connections between specific mental factors to render memory plausible.What interests me in this study is how the Buddhist philosophers defined memory (smṛti 念) without a reference to the self as an agent of remembering and owner of memories. My aim in this dissertation is to defend the plausibility of the no-self causal theory of memory, by tracing its historical connections within the Abhidharma corpus, by probing the relevance of pro et contra arguments for this theory of memory, and by establishing possible links with the contemporary theories in the philosophy of memory. Since smṛti is also oftentimes mentioned in relation to mindfulness, I claim that what we understand it as memory through and through.This dissertation is divided into five chapters. In the introduction I define the term memory I use, provide an overview of the concept of memory in the Buddhist philosophy, and argue that smṛti 念, understood as mindfulness, should be subsumed under the concept of memory. In the second chapter I follow the definition of smṛti 念 as ‘mind noting clearly’ 心明記性 as it unfolds in the Sarvāstivāda canonical treatises. It is done with the purpose of establishing conceptual connections between the Jñānaprasthāna 發智論, with its immense commentary the Mahāvibhāṣā 大毘婆沙論, and Vasubandhu’s Treatise on the Refutation of the Person (Pudgalaviniścaya 破我品) from the ninth chapter of his Abhidharmakośabhāṣya. In the third chapter I discuss the relevance of the Indic no-self and self-theories to understanding the concept of memory. Special attention is devoted to the Naiyāyikas and their insistence that memory is quality of ātman, as well as their contention that memory is not an epistemic instrument pramāṇa. In the fourth and the fifth chapters, I follow Vasubandhu’s memory argument in the Pudgalaviniścaya very closely and provide an in-depth analysis of Vasubandhu’s no-self causal theory of memory and its relevant terms: memory as ‘distinctive mental event’ (cittaviśeṣa), conceptual resemblance (sadṛśa-saṃjñā) and conceptual connection (sambandha-saṃjñā). I restate the significance of the phenomenological reading of memory in understanding smṛti 念 and return to the theory of causality and its importance in explaining no-ownership view of memory. 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國立政治大學
哲學系
103154504資料來源 http://thesis.lib.nccu.edu.tw/record/#G0103154504 資料類型 thesis dc.contributor.advisor 林鎮國<br>耿晴 zh_TW dc.contributor.advisor Lin, Chen-kuo<br>Keng, Ching en_US dc.contributor.author (Authors) 艾恪 zh_TW dc.contributor.author (Authors) Eihmanis, Kaspars en_US dc.creator (作者) 艾恪 zh_TW dc.creator (作者) Eihmanis, Kaspars en_US dc.date (日期) 2023 en_US dc.date.accessioned 6-Jul-2023 16:55:42 (UTC+8) - dc.date.available 6-Jul-2023 16:55:42 (UTC+8) - dc.date.issued (上傳時間) 6-Jul-2023 16:55:42 (UTC+8) - dc.identifier (Other Identifiers) G0103154504 en_US dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/145901 - dc.description (描述) 博士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 哲學系 zh_TW dc.description (描述) 103154504 zh_TW dc.description.abstract (摘要) 一個具有影響力，而顯得「合乎常識」的哲學觀點，將記憶視為「構成」自我同一性與連續性的必然條件。 而佛教哲學基於「無我」觀點，否定了形而上存在的實體的「真我」。與佛教不同，大多數古代印度哲學家不僅接受「真我」觀點，還將記憶看做「真我」的特質。而在佛教哲學裡，記憶 (smṛti 念)只不過是顯現在不斷變化的意識流的現象。本文嘗試展示佛教哲學家如何在否定「真我」存在的理論下解釋記憶。在本論文中，筆者對於世親 《阿毘達磨俱舍論‧破執我品》中有關記憶的論述進行分析與概念梳理。筆者認為並試圖證明世親為世界哲學歷史上第一位提出記憶因果論的哲學家之一。 zh_TW dc.description.abstract (摘要) The fundamental thrust of the Buddhist philosophy, its no-self (anātman 無我) doctrine in particular, is to question our commonsense views of subjectivity and strives to explain the functioning of our mental lives without postulating an enduring substantial self. Memory is one such mental faculty that seems to account for our psychological continuity over time, an idea that led some non-Buddhist philosophers in India to take memory to be a quality of an enduring self (ātman). Whereas the self-theorists can easily offload the burden of explaining the unity of experience and the ipseity of memory onto enduring substantial self, the no-self-theorist must account for memory in the absence of an enduring self. In place of a unitary self, we find a motley of mental factors bound together by causal forces, which allow a Buddhist thinker to sidestep the postulation of the self as an owner of memories. This view, namely that I shall name no-self causal theory of memory, accepts the thesis that it is sufficient to postulate causal connections between specific mental factors to render memory plausible.What interests me in this study is how the Buddhist philosophers defined memory (smṛti 念) without a reference to the self as an agent of remembering and owner of memories. My aim in this dissertation is to defend the plausibility of the no-self causal theory of memory, by tracing its historical connections within the Abhidharma corpus, by probing the relevance of pro et contra arguments for this theory of memory, and by establishing possible links with the contemporary theories in the philosophy of memory. Since smṛti is also oftentimes mentioned in relation to mindfulness, I claim that what we understand it as memory through and through.This dissertation is divided into five chapters. In the introduction I define the term memory I use, provide an overview of the concept of memory in the Buddhist philosophy, and argue that smṛti 念, understood as mindfulness, should be subsumed under the concept of memory. In the second chapter I follow the definition of smṛti 念 as ‘mind noting clearly’ 心明記性 as it unfolds in the Sarvāstivāda canonical treatises. It is done with the purpose of establishing conceptual connections between the Jñānaprasthāna 發智論, with its immense commentary the Mahāvibhāṣā 大毘婆沙論, and Vasubandhu’s Treatise on the Refutation of the Person (Pudgalaviniścaya 破我品) from the ninth chapter of his Abhidharmakośabhāṣya. In the third chapter I discuss the relevance of the Indic no-self and self-theories to understanding the concept of memory. Special attention is devoted to the Naiyāyikas and their insistence that memory is quality of ātman, as well as their contention that memory is not an epistemic instrument pramāṇa. In the fourth and the fifth chapters, I follow Vasubandhu’s memory argument in the Pudgalaviniścaya very closely and provide an in-depth analysis of Vasubandhu’s no-self causal theory of memory and its relevant terms: memory as ‘distinctive mental event’ (cittaviśeṣa), conceptual resemblance (sadṛśa-saṃjñā) and conceptual connection (sambandha-saṃjñā). I restate the significance of the phenomenological reading of memory in understanding smṛti 念 and return to the theory of causality and its importance in explaining no-ownership view of memory. I propose the reasons why we should take Vasubandhu to be the first thinker in the history of philosophy to formulate a robust causal theory of memory. en_US dc.description.tableofcontents 1. Introduction. 41.1. General introduction. 41.2. Which memory? 71.2.1. Classification of types of memory in contemporary psychology. 81.2.2. Personal and impersonal memory. 101.3. The concept of memory in the Buddhist philosophy:smṛti as memory and mindfulness 101.3.1. Smṛti as memory and/or mindfulness:some ancient and modern conundrums. 111.3.2. Smṛti and ‘the memory argument’:self and the question of its ownership. 171.3.3. Memory and self-awareness. 201.4. Review of scholarship. 211.5. Goal, Questions and Methodology. 261.6. Chapter Outline. 29Chapter 2. The inception of the theory of memory. Smṛti in Abhidharma. 312.1. Textual sources: early Abhidharma treatises and later manuals. 322.2. Smṛti in the early Sarvāstivāda Abhidharma canonical texts. 352.2.1. Abhidharma-saṃgītiparyāya-pādaśāstra 阿毘達磨集異門足論. 362.2.2. Abhidharma-dharmaskandha-pādaśāstra阿毘達磨法蘊足論.392.2.3. Prajñaptiśāstra 施設足論. 422.2.4. *Abhidharma-vijñānakāya-pādaśāstra 阿毘達磨識身足論. 432.2.5. Abhidharma-dhātukāya-pādaśāstra阿毘達磨界身足論. 472.2.6. Abhidharma-prakaraṇapāda-śāstra 阿毘達磨品類足論. 492.2.7. Abhidharma-jñānaprasthāna-śāstra 發智論 and its commentary the Mahāvibhāṣa. 532.3. The Sarvāstivāda model of memory smṛti. 572.3.1. The doctrine of momentariness (kṣaṇikavāda 剎那論).602.3.2. The fundamental existents dharma. 702.3.3. The causality. 742.3.4. Tri-temporality of dharmas. 782.3.5. Memory and temporality. 852.3.6. Madhyamaka and time. 902.3.7. Can consciousness apprehend all dharmas? 922.3.8. If pudgala is not obtainable, whence the memory? 942.3.9. The power of habituation, cognition of similarity and memory. 97Chapter 3. Memory and self in the Abhidharmakośabhāṣya.1053.1. Setting of the problem. 1053.1.1. Indian Theories of Self. 1073.1.2. Theories of self in Indian Buddhism. 1083.2 The anātman theory in the Āgamas. 1093.3. The Upaniṣadic ātman. 1113.4. Buddhist Reductionism and Non-Reductionism. 1173.5. Naiyāyikas on self and memory as a quality of ātman. 1183.6. Epistemic instruments pramāṇa. 1243.6.1. Sources of knowledge in the Western tradition. 1263.6.2. Sources of knowledge and the Skepticism. 1273.6.3. The Indian anti-foundationalism: the skepticism of Nāgārjuna. 1293.6.4. Memory is not an epistemic instrument pramāṇa. 1323.6.5. The Buddhist Epistemologists: Diṅnāga and Dharmakīrti. 137Chapter 4. Vasubadhu’s Master Argument. 1444.1. Distinctive mental event (cittaviśeṣa). 1464.2. ‘Bending’ ābhoga as ‘attention.’ 1514.2.1. *Abhilapana is 明記. 1604.2.2. Omnipresent character of memory. 1614.3. Phenomenological analyses of memory.1674.4. Conceptual resemblance sadṛśa- saṃjñā. 1824.5. Conceptual connection sambandha-saṃjñā. 1864.6. Necessary conditions for the memory occurrence:Causal Theory of Memory (CTM). 188Chapter 5. Vasubandhu’s No-Self Theory of Memory. 1985.1. Summary of the criteria for the Causal Theory of Memory. 1985.2. Habit memory, serial continuity, and recognition. 2025.3. Causal relations. 2045.4. If there is no self, who remembers? 2075.4.1. Dignāga on memory and self-awareness. 2085.4.2. Mādhyamaka critique of the self-awareness memory argument. 2105.5. No ownership needed to account for memory. 2135.6. It is causality all the way down. 2185.7. No Caitra, no cow: who cognizes? 2195.8. Parfit’s Reductionism and Memory Criterion. 2225.9. Some contemporary interpretations of Vasubandhu’s memory argument. 226Conclusion. 234Bibliography. 239 zh_TW dc.format.extent 3327105 bytes - dc.format.mimetype application/pdf - dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0103154504 en_US dc.subject (關鍵詞) 記憶 zh_TW dc.subject (關鍵詞) 念 zh_TW dc.subject (關鍵詞) 阿毘達摩 zh_TW dc.subject (關鍵詞) 一切有部 zh_TW dc.subject (關鍵詞) 世親 zh_TW dc.subject (關鍵詞) 因果論 zh_TW dc.subject (關鍵詞) 神我與無我 zh_TW dc.subject (關鍵詞) Memory en_US dc.subject (關鍵詞) Smṛti en_US dc.subject (關鍵詞) Abhidharma en_US dc.subject (關鍵詞) Sarvāstivāda en_US dc.subject (關鍵詞) Vasubandhu en_US dc.subject (關鍵詞) Causal theory en_US dc.subject (關鍵詞) Self & no-self en_US dc.title (題名) 世親基於無我的記憶因果論 zh_TW dc.title (題名) Vasubandhu’s No-Self Causal Theory of Memory en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) Primary SourcesChinese SourcesAbhidharma-āvatāra-prakaraṇa (入阿毘達磨論), Skandhila (塞建陀羅) T1554Abhidharma-prakaraṇapāda-śāstra (眾事分阿毘曇論) T1541.Abhidharma-mahā-vibhāṣā-śāstra (阿毘達磨大毘婆沙論) T1545Abhidharmāṣṭagrantha (阿毘曇八犍度論) T 1543*Abhidharma-nyāyānusāra śāstra (阿毘達磨順正理論), Saṅghabhadra (衆賢) T1562*Abhidharma-vibhāṣā-śāstra (阿毘曇毘婆沙論) T1546Apidamo jushe lun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍論) T 1558Apidamo jushe shilun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍釋論) T 1559*Ārya-śāsana-prakaraṇa (顯揚聖教論) T1603Cheng weishi lun shuji (成唯識論述記), Kuiji (窺基) T1830Dīrgha-āgama (長阿含經) T 1.Dharmaskandha-śāstra (法蘊足論) T 1537Dhātukāya-śāstra (界身足論 ) T 1540Dasheng apidamo zajilun shuji (大乘阿毗達磨雜集論述記), Kuiji (窺基) X48Dasheng yi zang (大乘義章), Huiyuan (慧遠) T 1851Ekottara-āgama (增壹阿含經 ) T2Jñānaprasthāna-śāstra ( Fazhilun發智論) T 1543, T 1544Jushelun ji (俱舍論記), Puguang (普光) T 1821Ju she lun shu (倶舍論疏), Shentai (神泰) X0386Jushelun shu (倶舍論疏), Fabao (法寶) T1822Madhyama-āgama (中阿含經 ) T1Mahāyānābhidharma-samuccaya-vyākhyā (大乘阿毘達磨雜集論), Sthiramati (安慧) T1606Nyāyapraveśa (因明入正理論), Śaṃkarasvāmin (商羯羅主) T1630Prajñapti-śāstra (施設論) T 1538Prakaraṇa-pāda-śāstra (阿毘達磨品類足論) T 1541, T 1542Saṃgītiparyāya-śāstra (集異門足論) T 1536Saṃyukta-āgama (雜阿含經) T2*Saṃyuktābhidharma-hṛdaya-śāstra (雜阿毘曇心論 ) , Dharmatrāta (法救) T1552*Tattvasiddhi śāstra (成實論), Harivarman (訶梨跋摩) T1646Vijñānakāya-śāstra (識身足論) T 1539Weishi ershilun shuji (唯識二十論述記) Kuiji (窺基) T43Yogācārabhūmi-śāstra (瑜伽師地論) T1579Sanskrit SourcesAbhidharmakośabhāṣyam of Vasubandhu. 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