Christopher G. Framarin's Desire and Motivation in Indian Philosophy (Routledge Hindu PDF
By Christopher G. Framarin
Desireless motion is sometimes brought up 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 influenced through wish, desireless motion is a contradiction. They finish that desireless motion is motion played with out sure wants; different wishes are permissible. during this booklet, 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 hope in any respect. the writer argues that the theories of motivation complex in those texts will not be simply constant, yet believable. This booklet 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)
No desire for an end can connect a desire for an end with action without becoming a desire for a means, and no desire for a means can be the origin of motivation without becoming a desire for an end. What Condition Two says is that each type of desire is permissible only if it takes the most valuable state of aﬀairs (available by means of some action of the agent) for a desire of its type. This means that in order for a desire for a means to be permissible, it need not necessarily take the most valuable state of aﬀairs available by means of some action of the agent as its object; it need only take the most valuable means available by means of some action of the agent as its object.
In order to simplify it, I will use the phrase ‘most valuable means available to the agent’ to refer to the most valuable means available by means of some action of the agent to the most valuable end available by means of some action of the agent. Hence the second condition for a permissible desire for a means states: A desire for a means is permissible only if the state of aﬀairs that it takes as its object is the most valuable means available to the agent. Put this way, the second condition for a permissible desire for a means parallels the second condition for a permissible desire for an end.
A advises Arjuna to act without desire. Four interpretations of desireless action 15 Premise Two: Desire is a necessary condition of action. a’s advice is a contradiction. a’s advice. a advises Arjuna to act without some desires. He permits others. Here again, the ﬁrst two premises and the ﬁrst conclusion constitute the basic argument from which most interpreters begin. The second conclusion is common to all non-literal interpretations. The third conclusion is unique to what I will call the ‘Some Desires Interpretation’.
Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series) by Christopher G. Framarin