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Zusatztext one of the key aims of the comparative philosophical enterprise is to think about familiar problems in a new light! and this aim is admirably fulfilled by Ganeri's book. . . It is no exaggeration to say that this book marks the beginning of a completely new phase in the study of Indian philosophy! one in which a firm grasp of the historical material forms the basis for going beyond pure exegesis! opening up the way for doing philosophy with ancient sources. Informationen zum Autor Jonardon Ganeri's work has focused primarily on a retrieval of the Sanskrit philosophical tradition in relationship to contemporary Anglo-American analytical philosophy, and he has done work in this vein on theories of self, conceptions of rationality, and the philosophy of language. He has also worked extensively on the social and intellectual history of early modern South Asia, on the nature of philosophy as a practice, and on the political idea of identity. He iscurrently Professor of Philosophy at the University of Sussex and Professor of Philosophy at Monash University. Klappentext Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind. He explores the notion of embodiment and the centrality of the emotions to the self, and shows how to harmonize the idea of the first-person perspective with a naturalist worldview which encompasses the normative. Zusammenfassung What is it to occupy a first-person stance? Is the first-personal idea one has of oneself in conflict with the idea of oneself as a physical being? How, if there is a conflict, is it to be resolved? The Self recommends a new way to approach those questions, finding inspiration in theories about consciousness and mind in first millennial India. These philosophers do not regard the first-person stance as in conflict with the natural—their idea of nature isnot that of scientific naturalism, but rather a liberal naturalism non-exclusive of the normative. Jonardon Ganeri explores a wide range of ideas about the self: reflexive self-representation, mental files, and quasi-subject analyses of subjective consciousness; the theory of emergence as transformation; embodiment and the idea of a bodily self; the centrality of the emotions to the unity of self. Buddhism's claim that there is no self too readily assumes an account of what a self must be. Ganeri argues instead that the self is a negotiation between self-presentation and normative avowal, atransaction grounded in unconscious mind. Immersion, participation, and coordination are jointly constitutive of self, the first-person stance at once lived, engaged, and underwritten. And all is in harmony with the idea of the natural....
