Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion

In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis―developed in conversation with modern Western philosophers like William Alston and J. L. Austin―offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy―and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.

Politics & Social Sciences

Arnold, Dan

Philosophy

Columbia University Press

In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis―developed in conversation with modern Western philosophers like William Alston and J. L. Austin―offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy―and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.

Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death (its continuity is what Buddhists mean by "rebirth"), they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakirti, turns out to be vulnerable to arguments modern philosophers have leveled against physicalism.By characterizing the philosophical problems commonly faced by Dharmakirti and contemporary philosophers such as Jerry Fodor and Daniel Dennett, Arnold seeks to advance an understanding of both first-millennium Indian arguments and contemporary debates on the philosophy of mind. The issues center on what modern philosophers have called intentionality―the fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality cannot, in principle, be explained in causal terms.Elaborating some of Dharmakirti's central commitments (chiefly his apoha theory of meaning and his account of self-awareness), Arnold shows that despite his concern to refute physicalism, Dharmakirti's causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind. This is evident in the arguments of some of Dharmakirti's contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimasa school as well as fellow Buddhists from the Madhyamaka school of thought), whose critiques exemplify the same logic as modern arguments from intentionality. Elaborating these various strands of thought, Arnold shows that seemingly arcane arguments among first-millennium Indian thinkers can illuminate matters still very much at the heart of contemporary philosophy.

Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind

Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death (its continuity is what Buddhists mean by "rebirth"), they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakirti, turns out to be vulnerable to arguments modern philosophers have leveled against physicalism. By characterizing the philosophical problems commonly faced by Dharmakirti and contemporary philosophers such as Jerry Fodor and Daniel Dennett, Arnold seeks to advance an understanding of both first-millennium Indian arguments and contemporary debates on the philosophy of mind. The issues center on what modern philosophers have called intentionality―the fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality cannot, in principle, be explained in causal terms. Elaborating some of Dharmakirti's central commitments (chiefly his apoha theory of meaning and his account of self-awareness), Arnold shows that despite his concern to refute physicalism, Dharmakirti's causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind. This is evident in the arguments of some of Dharmakirti's contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimasa school as well as fellow Buddhists from the Madhyamaka school of thought), whose critiques exemplify the same logic as modern arguments from intentionality. Elaborating these various strands of thought, Arnold shows that seemingly arcane arguments among first-millennium Indian thinkers can illuminate matters still very much at the heart of contemporary philosophy.

Brains, Buddhas, and Believing

Religion & Spirituality

When former Texas Ranger, John Everett Sage, steps off a train to stretch his legs he puts his foot into something that will change his life forever. As a witness to a cold blooded murder, John soon lands a job as a deputy town marshal. He encounters his long lost family-the travelers known as Romani. When the marshal is murdered, John is appointed as the new marshal of the town of Bear Creek, Colorado. John needs deputies, so he invites men he can trust, men he knew when he was a Ranger, including the half Comanche, half Cherokee tracker, Yellow Horse. This story, told from the perspective of John Sage, is rich with details of life on the front range of the Rocky Mountains, at the end of the nineteenth century. It is a dramatic and, at times, humorous tale of a man finding his legacy, a man committed to do justice, to love mercy and walk humbly with his God.

Bear Creek (Sage Country)

Literature & Fiction

Genre Fiction

CreateSpace Independent Publishing Platform

When Sheriff John Everett Sage returns from California to the town of Bear Creek, Colorado, he’s prepared to get married. He’s not prepared to confront a bunch of killers in the company of both a bounty hunter and a preacher. A daring daylight bank robbery puts him on the trail of murderous outlaws. When he and the posse return, John soon finds himself a married man with two children. How will he balance the responsibilities of his life with the politics and perils of a job that ultimately plunges his little family into mortal danger? As the 19th Century draws to a close, life is hard on the Front Range of the Rocky Mountains. For John Everett Sage, it’s hard to stay alive. He’s a husband, a father, and a celebrated lawman, committed to do justice, love mercy and walk humbly with his God. Even though the newspapers will probably get it wrong, as Colorado prepares to enter the twentieth century, John Everett Sage will become part of the legend of the west.

Alta Vista: Sage Country Book Two

Riding For The Brand Much like that of the samurai who has pledged loyalty and service to his lord, the term, “Riding for the brand” refers to a commitment, a responsibility and a sense of belonging. Simply stated, to ride for the brand means to be loyal and faithful to the outfit you represent. It is a code of honor. At the end of the 19th Century, life is hard on the Front Range of the Rocky Mountains. For John Everett Sage, it’s hard to stay alive. He’s a husband, a father, and a celebrated lawman committed to do justice, to love mercy and walk humbly with his God. The scars of his past and the politics of the present have weakened his resolve and self-confidence. After a brief encounter with Bat Masterson, John rides off to investigate what became of the parents of the children he and his wife Lora have taken into their home. Before he resumes his role as Sheriff of Alta Vista County, he’ll round up stolen livestock, confront thieves and murderers, and with the help of a famous old frontiersman, bring justice to another corner of his world. Even though the newspapers will probably get it wrong, as Colorado prepares to enter the 20th Century, John Everett Sage will become part of the legend of the west.

Riding For The Brand: Sage Country Book Three

YELLOW HORSEIn response to a sacred vision, the half Comanche, half Cherokee warrior, Yellow Horse, returns to the Indian Territory from Texas to discuss his vision with the great Comanche war chief, Quanah Parker.Yellow Horse is a man on the edge. He's struggling to understand his place as a Comanche warrior in the rapidly changing times, and the white man's world. He's found some comfort scouting for his peoples' long-time enemies, the Texas RangersTo improve his beef holdings, Quanah needs a man to buy breeding stock and herd them to the reservation. Yellow Horse has come in answer to his prayers.He is surprised to learn that Quanah is no longer fighting the American government. He too is learning to think and speak like a white man.In a time when native people are hated and feared, Yellow Horse sets out to find someone who will sell cattle to the Comanche, hire drovers, outfit a cattle drive, and deliver the herd to the Indian Territory. Before he can bring in the herd, he'll have to confront rustlers and track down the outlaws who destroyed a small settlement. They've kidnapped the woman he loves, an army Colonel's daughter.They will show him no mercy. None will be shown them.

Yellow Horse: A Sage Country Novel

The Fourth Horseman Death and destruction are threatening the borderlands. After Texas won its independence, the Mexican people left stranded on the U.S. side of the Rio Grande continue to live as they have for centuries. Not even the Civil War and Reconstruction have changed their way of life. Politics and greed are about to put an end to all that, even if it means murder. Outraged at being treated like second class citizens, the Mexican people have a different outcome in mind. They outnumber the Anglo population by ten to one. If they are to be treated like dogs, it's time for the dogs to bite. As blood flows on both sides of the conflict, an undercover Texas Ranger is sent into El Paso County to investigate. In a region where life is cheap and crime and corruption are as common as dirt, can one man find a just solution and prevent a war, or will death and hell ride into the borderlands on a pale horse? The Fourth Horseman is another great book for fans of Dan Arnold's Historical Fiction. The story is based on one of the worst chapters in the history of Texas, the San Elizario Salt War. The Fourth Horseman is another great book for fans of Dan Arnold's Historical Fiction. The story is based on one of the worst chapters in the history of Texas, the San Elizario Salt War.Fans of Louis L' Amour will love this action packed Western, which may also remind them of Robert B. Parker or Elmore Leonard with a touch of Cormac McCarthy for good measure.

The Fourth Horseman: A Sage Country Novel

Independently published

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Books by Arnold, Dan

See the best price to sell, buy, or rent books by Arnold, Dan. BookScouter helps to compare book prices from 25+ online bookstores and 30+ buyback vendors with a single search.

Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion

Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion

Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind

Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind

Brains, Buddhas, and Believing

Bear Creek (Sage Country)

Alta Vista: Sage Country Book Two

Riding For The Brand: Sage Country Book Three

Yellow Horse: A Sage Country Novel

The Fourth Horseman: A Sage Country Novel