By Christopher G. Framarin
Desireless motion is sometimes brought up as a criterion of the liberated individual in classical Indian texts. modern authors argue with close to unanimity that on account that all motion is influenced through wish, desireless motion is a contradiction. They finish that desireless motion is motion played with out yes wishes; 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 may still certainly be taken actually, because the recommendation to behave with none hope in any respect. the writer argues that the theories of motivation complex in those texts aren't purely constant, yet believable. This booklet 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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Additional info for Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series)
He permits others. Here again, the ﬁrst two premises and the ﬁrst conclusion constitute the basic argument from which most interpreters begin. The second conclusion is common to all non-literal interpretations. The third conclusion is unique to what I will call the ‘Some Desires Interpretation’. The Some Desires Interpretation is by far the most common contemporary interpretation of desireless action. It is accepted almost without exception. a is permitted, that only unselfish desires are permitted, and so on.
Since I assume that the Indian philosophical tradition in general accepts the claim that desire is a necessary condition of action, I assume that desire is a necessary condition of action in the Yogasu¯ tra. ya to support this claim. So while my analysis of the Yogasu¯ tra assumes that the text takes desire to be a necessary condition of action, my analysis should not be taken as evidence for the second justiﬁcation of the second premise of the argument for the Some Desires Interpretation. If the argument for the Some Desires Interpretation is convincing, and the Yogasu¯ tra draws a distinction between permissible and impermissible desires, then it deﬁnes permissible and impermissible desires in the way that I have outlined above, in terms of the desires that a fully knowledgeable agent would and would not have, respectively.
Ical ritual tradition with its conventional analysis of the causes of action” (Brodbeck 2004: 89). a’s teaching. a seems to both advise certain actions and deny that action is possible. He both emphasizes moral responsibility and refutes it. a says” (ibid). It is important, however, to see the choice about which passages to ignore – or at least take less literally – as clearly as possible here. a advises certain actions, and thereby deny the moral relevance of the Gı¯ta¯ , or adopt a less literal reading of the seemingly deterministic passages.