Another person to get into this conversation is Bob Scharf.https://philpapers.org/rec/SHAIYP
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And this is a great paper (TBH, all of his are), though it definitely reflects the conditions under which it was written (as all philosophy does)
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Replying to @NeuroYogacara @evantthompson and
Also, Bill Waldron! (But this is getting very dude heavy! We’ll have to keep that in mind)
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Replying to @NeuroYogacara @evantthompson and
can you believe in no-self and also illusionism? I mean I guess you *can*, but does it make any sense?
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At each moment, there's a mental event with misrepresentational content, with said content including the misrepresentation that the event is owned by a self
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Replying to @evantthompson @ericlinuskaplan and
This is such a tricky issue, as I believe in a persisting biological process, but I also deny the existence of selves as ontological posits. Selflessness generates a kind of phenomenological distancing from the solicitations that are usually present in the world. 1/2
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Replying to @NeuroYogacara @evantthompson and
I don't see why no-self theorists can't continue to speak of *persons* existing and acting and being subject to illusions. They are just rejecting a certain metaphysical account of what persons are, aren't they?
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Agreed. That's what Buddhists generally do. See Steven Collins, Selfless Persons, and Mark Siderits, Personal Identity and Buddhist Philosophy: Empty Persons
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My own view, however, is that "self" can't be restricted in meaning to an independent, substantial entity (most philosophers and psychologists since James and Mead don't use "self" that way)
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Replying to @evantthompson @keithfrankish and
And I think attempts to validate Buddhist no-self theories using cognitive science are confused, because the former are inherently normative
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Interesting! Must read up on this -- starting with your book.
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