Jan 14 2025 55 mins 7
ABSTRACT
Christine Korsgaard famously argued that even if we accept the metaphysical theory that there are no selves or persons, the practical standpoint requires us to think of ourselves as unified over time. It is the ability to choose and deliberate, make plans and act that requires me to construct an identity for myself. This practical requirement is antithetical to the Buddhist no-self view. Buddhists argue that it is primarily ignorance about our identity that is responsible for suffering, and that this ignorance consists not just in having a false belief in a metaphysical self but also our ordinary self-conception as being unified across time: our ‘I’-sense, so to say. Buddhists claim that this ‘I’-sense is the real culprit and the source of existential suffering. The Buddhist project of eliminating, or at least reducing, suffering is concerned with arguments to show that there is no metaphysical self and that ‘I’-sense is an illusion that we must get rid of. If Korsgaard is right, it seems that the Buddhist project is in deep trouble. I shall argue that Korsgaard’s requirement is too strong. The Buddhist project is sound and Buddhists at all stages of their practice can continue to choose and deliberate, make plans and act
ABOUT MONIMA
Monima Chadha is Professor of Indian Philosophy at the University of Oxford and Fellow and Tutor in Philosophy at Lady Margaret Hall. Her research interests are in metaphysics and philosophy of mind in classical Indian and contemporary Western traditions. In recent years, she has written a book Selfless Minds (OUP, 2023) and many articles on Buddhist no-self views and their implications for our concepts of subjectivity, agency, responsibility, and ethical life.
