By Dan Lusthaus
A richly complicated learn of the Yogacara culture of Buddhism, divided into 5 elements: the 1st on Buddhism and phenomenology, the second one at the 4 easy versions of Indian Buddhist idea, the 3rd on karma, meditation and epistemology, the fourth at the Trimsika and its translations, and at last the 5th at the Ch'eng Wei-shih Lun and Yogacara in China.
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Additional info for Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun (Routledge Critical Studies in Buddhism)
Some are more deeply founded than others are, as space and time are more deeply founded than thingness or life than animality. Some are unfounded and can be self-given; they are called by Scheler “pure” facts. To be sure, all phenomenological facts are implicit in and prior to judgments directed upon objects given in perception, feeling, or thought. But what are facts? 2 The first kind of fact is found in propositions about things and events, propositions which are justified by reference to perception (they are judgments of “common sense,” or judgments made from the “natural standpoint”).
28, 219). Further, “If it is a positive value that S is P, then it is a disvalue that S is not P” (Husserliana Vol. 28, 78). Moreover, distinctions between foundational or intrinsic values and instrumental ones can be made axiomatic: “If W is a value-bearing object or state of affairs, and if A is a cause of W (or the state of affairs W is a real consequence of state-of-affairs A), then the value W is transferred to A, from the effect to the cause, from the real consequence to the real foundation” (Husserliana Vol.
Phänomenologie und Erkenntnistheorie,” Gesammelte Werke, Band 10, 379. English edition Max Scheler. The Human Place in the Cosmos. Translated by Manfred S. Frings (Evanston: Northwestern University Press, 2009). 10 11 22 2 The Phenomenology of Value They are the building blocks of all human cognition on both the natural and the scientific standpoints, and Scheler says that their content is a priori or prior to all other cognitive acts. Phenomenological knowledge of these pure or foundational facts may serve to correct conceptual knowledge, which may be cluttered and rendered obscure by presuppositions that cannot be traced back to a pure and immediate experience of the givens from which they are ultimately derived.