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Knowing that one knows: The Buddhis...

Yao, Zhihua.

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Knowing that one knows: The Buddhist doctrine of self-cognition.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Knowing that one knows: The Buddhist doctrine of self-cognition./
作者:	Yao, Zhihua.
面頁冊數:	274 p.
附註:	Source: Dissertation Abstracts International, Volume: 63-04, Section: A, page: 1404.
Contained By:	Dissertation Abstracts International63-04A.
標題:	Religion, Philosophy of. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3051434
ISBN:	0493657053

Knowing that one knows: The Buddhist doctrine of self-cognition.
Yao, Zhihua.

Knowing that one knows: The Buddhist doctrine of self-cognition. - 274 p.

Source: Dissertation Abstracts International, Volume: 63-04, Section: A, page: 1404.

Thesis (Ph.D.)--Boston University, 2003.

The dissertation explores the historical development of the Yog&amacr;c&amacr;ra doctrine of self-cognition. The concept “self-cognition (<italic>svasam&dotbelow;vedana </italic>)” refers to the reflexive nature of the human mind, which is also a main subject in modern psychology and the rapidly-growing field of cognitive science. My central thesis is that the Buddhist doctrine of self-cognition originated in a soteriological discussion of omniscience among the Mah&amacr;s&amacr;m&dotbelow;ghikas, an early Buddhist school established right after the first schism of Buddhist community. The doctrine then evolved into a topic of epistemological inquiry among the Yog&amacr;c&amacr;rins.

ISBN: 0493657053Subjects--Topical Terms:

1017774
Religion, Philosophy of.

Knowing that one knows: The Buddhist doctrine of self-cognition.
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245 1 0 $a Knowing that one knows: The Buddhist doctrine of self-cognition.
300 $a 274 p.
500 $a Source: Dissertation Abstracts International, Volume: 63-04, Section: A, page: 1404.
500 $a Major Professor: Malcolm David Eckel.
502 $a Thesis (Ph.D.)--Boston University, 2003.
520 $a The dissertation explores the historical development of the Yog&amacr;c&amacr;ra doctrine of self-cognition. The concept “self-cognition (<italic>svasam&dotbelow;vedana </italic>)” refers to the reflexive nature of the human mind, which is also a main subject in modern psychology and the rapidly-growing field of cognitive science. My central thesis is that the Buddhist doctrine of self-cognition originated in a soteriological discussion of omniscience among the Mah&amacr;s&amacr;m&dotbelow;ghikas, an early Buddhist school established right after the first schism of Buddhist community. The doctrine then evolved into a topic of epistemological inquiry among the Yog&amacr;c&amacr;rins.
520 $a Based on the primary sources in Chinese, P&amacr;li, Sanskrit and Tibetan, I trace the origin of the doctrine of self-cognition back to the Mah&amacr;s&amacr;m&dotbelow;ghikas. In their discussion on the omniscience of Srota-&amacr;panna, an initial stage of Buddhist sagehood, they admit that this omniscience and, consequently, the self-cognition of the mind and mental activities occur in a single moment. In their view, the mind is like a lamp: it illuminates other things while it also illuminates itself.
520 $a The dissertation then explores the subsequent development of this doctrine in a series of Buddhist scholars, including Sarv&amacr;stiv&amacr;dins, Sautr&amacr;ntikas, and Yog&amacr;c&amacr;rins. The Sarv&amacr;stiv&amacr;dins set forth a systematic refutation to the Mah&amacr;s&amacr;m&dotbelow;ghika doctrine in terms of causality, epistemology, soteriology, the relationship of self and other, the distinction between particular and universal, and supportive similes. The Sarv&amacr;stiv&amacr;dins also developed a reflective model, in which they saw self-cognition as possible only in multiple moments rather than in a single moment.
520 $a The Sautr&amacr;ntikas developed their doctrine of self-cognition by synthesizing the views of their predecessors. They discussed self-cognition in a more epistemological context, and especially in a framework of successively arising moments of cognition. They conclude that only mental consciousness is endowed with the capacity of self-cognition.
520 $a The early Yog&amacr;c&amacr;ra doctrine of self-cognition bears a strong mark of Sautr&amacr;ntika influence, although it was modified by contact with the Yog&amacr;c&amacr;ra idealism. Dign&amacr;ga was the first Yog&amacr;c&amacr;ra scholar to systematize a doctrine of self-cognition in his epistemological system. I argue, against several eminent contemporary scholars, that self-cognition is a separate type of perception for Dign&amacr;ga. Finally, I introduce Dharmap&amacr;la's concept of the cognition of self-cognition, which signifies a further level of reflexivity of the mind.
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