By Christopher G. Framarin
Desireless motion is sometimes mentioned as a criterion of the liberated individual in classical Indian texts. modern authors argue with close to unanimity that considering all motion is stimulated by means of hope, desireless motion is a contradiction. They finish that desireless motion is motion played with no yes wishes; 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 should still certainly be taken actually, because the recommendation to behave with none wish in any respect. the writer argues that the theories of motivation complex in those texts will not be basically constant, yet believable. This e-book 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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Additional resources for Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series)
In what follows, I assume that the Some Desires Interpretation – according to which the injunction to act without desire is an injunction to eliminate only some desires – is correct. Since the additional arguments that I oﬀered against the Absurdity Interpretation and the No Action Interpretation in Chapter 1 are not avoided by the second argument for a non-literal reading, I continue to assume that these interpretations are implausible. Any version of the Some Desires Interpretation draws a distinction between permissible and impermissible desires.
Hume continues, If you push your enquiries farther, and desire a reason why he hates pain, it is impossible he can ever give any. This is an ultimate end, and is never referred to any other object . . It is impossible there can be a progress in inﬁnitum; and that one thing can always be a reason why another is desired. Something must be desirable on its own account, and because of its immediate accord or agreement with human sentiment and aﬀection. ) All actions have their origin in a desire for some ultimate end – a state of aﬀairs that the agent does not desire as a means to something else.
8 Hence both desires for ends and desires for means might meet the ﬁrst condition of a permissible desire. While Hume is certainly correct to point out that some actions are explained by a series of desires for means that are longer than that represented in (HTM3), for the sake of simplicity in what follows, I will focus on actions that ﬁt within this model. This strategy has the advantage of avoiding redundancy, while at the same time analyzing desires of seemingly every sort. Desireless action in the Yogasu¯ tra 29 The second condition of permissible desires As I argued above, not all desires that play a necessary role in motivating action are permissible.
Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series) by Christopher G. Framarin