By Christopher G. Framarin
Desireless motion is usually mentioned as a criterion of the liberated individual in classical Indian texts. modern authors argue with close to unanimity that on account that all motion is inspired by means of wish, desireless motion is a contradiction. They finish that desireless motion is motion played with no convinced wishes; different wants are permissible. during this ebook, the writer surveys the modern literature on desireless motion and argues that the arguments for a standard interpretation are unconvincing. He interprets, translates, and evaluates passages from a few seminal classical Sanskrit texts, and argues that the doctrine of desireless motion may still certainly be taken actually, because the recommendation to behave with none wish in any respect. the writer argues that the theories of motivation complicated in those texts will not be in simple terms constant, yet believable. This ebook is the 1st in-depth research of the doctrine of desireless motion in Indian philosophy. It serves as a connection with either modern and classical literature at the subject, and will be of curiosity to students of Indian philosophy, faith, the Bhagavadgita and Hinduism.
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Extra resources for Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series)
26 Immanuel Kant is normally taken to assert this position when he claims that “an act from duty wholly excludes the inﬂuence of inclination and therewith every object of the will” (Kant 1995: 16). That is, an agent’s action might be entirely independent of the desires of the agent; the agent can act from duty alone. In light of this debate and its recent resurgence,27 it seems implausible that the principle of charity requires interpreters to assume that the Bhagavadgı¯ta¯ accepts the Humean theory of motivation.
At this point conditions one and two can be combined. A desire is permissible only if it both (1) plays a necessary role in motivating the right action, and (2) takes as its object the most valuable state of aﬀairs available by means of some action of the agent appropriate to the desire type. An analysis of value So far I have said relatively little about what I mean by the word ‘valuable’. It might seem as if the notion of value is entirely unproblematic, and in no need of analysis. It is synonymous with words like ‘good’, ‘important’, ‘desirable’, and so on, and most people seem to have a ﬁrm intuitive grasp of what these words mean and how to use them.
On this reading, Premise Two is indeed an analytic truth, as Pal seems to say. The principle of charity seems to require that the basic argument be read in this way. 32 If ‘desire’ means purpose in the basic argument, however, then it leaves open the possibility that all desires proper are discouraged. a advises eliminating all desires (proper). a advises Arjuna to act without purpose. Premise Two: Purpose is a necessary condition of action. a’s advice is a contradiction. a’s advice. 33 I call this interpretation the ‘No Desires Interpretation’.