Philosophical Theology in Vedanta

A Brief History of Indian Religions

a b c d

(c.1200 BCE) (c.800 BCE) << Buddha >> (c.400 CE) (800–1200 CE)

a – Vedasb – Upanishadsc – Bhagavad-Gitad – Vedanta

Philosophical Theology

•Who/what am I?

•Is the world real?

•Is altruism possible?

Classical Indian Dialectics

Advaita Vedanta

(c. 800 CE)

Indian Buddhism

Conceptual Clarification

“Fix your definitions!”

What is a ‘substance’?

•Synchronic identity

•Diachronic identity

The Great Pumpkin–1

sour, yellow, raw sweet, red, ripe

5 days ago Today

The Great Pumpkin–2 Is the same pumpkin as ?

‘What do you mean by ‘the same’’?

The same – substantially identicalThe same – similar, related through causal continuity

The Great Pumpkin–3 The Advaita Vedanta answer

PUMPKIN-HOOD has the attributes X, Y, and Z five days agoPUMPKIN-HOOD has the attributes X*, Y*, and Z* today

The Advaita Axiom

REALITY = that which is not subject to any modification

Axiom : REALITY Immutability

Philosophical Argument

If P is true, then Q is true. P is true. Therefore, Q is true.

If the empirical world is mutable, then it is not REALITY.The empirical world is mutable.

Therefore, it is not REALITY.

The Paradox of Change

Question: precisely what changes?

If x is REALITY, we cannot say that x has changed because x by definition is unchangeable.

If x is not REALITY, we cannot say that x has changed for change is understood as a transformation of ‘something’.

Advaita Resolution

•You cannot logically spell out how change is possible.

•Conclusion: There is no change at the deep ‘level’ of Reality.

A Standard Complaint

“Surely you don’t mean to suggest that I am sleepwalking through this lecture?”

Advaita Response

Empirical and Transcendental

Empirically we perceive change (yes ‘really’ my headache hurts) Transcendentally there is no change (yes REALLY there is no headache)

An Everyday Analogy

DescriptionI saw the sun rise this morning.

[My head is aching.]

InterpretationThe earth’s rotations causes the appearance of the sun’s movement.

[There is an appearance of a headache.]

Are you real?

REALITY = that which is immutable

UNREALITY = that which is a logical contradiction

Conclusion: The empirical you are neither REALITY nor UNREALITY

The Analogy of Being

Serpent : Rope

(is the serpent REAL or UNREAL?)

= the empirical world : REALITY

How ‘real’ is a rainbow?

The rainbow is real. People have written poems and novels about rainbows. The rainbow has real effects.

The rainbow is not REAL. The rainbow passes away.

The Great Pumpkin–4 The Buddhist answer

There is no such ‘thing’ as PUMPKIN-HOOD

P (Then) P1 P2 …………………………… P (Today)

The Buddhist Axiom

The three marks of existence

An-atman (not-self)A-nitya (impermanence)Duhkha (suffering, unsatisfactoriness of life)

The Great Pumpkin–5

A B C D E

…… t= -1 t = 0 t= 1 t= 2 t= 3

The Buddhist and the Chariot

Is there a chariot over and above its parts?

Not the same, not another

A standard complaint

The subjective unity of experience

Five impermanent aggregates

The self is an emergent product

The Self

What makes you you over time?

Philosophy of Language

Language – Reality

The cat is on the mat

Isomorphism

•The cat did not sit on the mat

•It is raining

Linguistic Failure

•Tomato

•John is going to the market

•I am walking

Who is my neighbour?

Why should I care about your pain?

The Possibility of Altruism

Deep relationality and the doctrine of the not-self