Marty - I'm pleased to hear that you got something out of that link - the
whole site at buddsoc.co.uk impressess.
But re my own paper on Iris Murdoch I'm more than a little miffed by the
elusiveness of every last page of the University of Limerick's site (not
experienced before), since I signed over copyright to the online journal
there. You've been pretty persistant in trying, as have I now, and so what
I plan to do this time is to send you a copy of the paper (which apparently
I'm not supposed to put on my own website for copyright reasons) to your
subscribed email address. I'm sure Minerva can't object to that sort of
thing since its necessitated by cock up at their end.
I'd be very happy to hear what you think.
Elephant
> Elephant - Thank you for the link to the Buddhist site - I have been reading
> Buddhist literature for several years now and I found this article very
> informative, concise and to the point. Thank you for providing the link.
> One note - I was unable to connect to the secondary link you listed on
> several attempts - is it available?
> Marty J
>
> -----Original Message-----
> From: owner-moq_discuss@venus.co.uk
> [mailto:owner-moq_discuss@venus.co.uk]On Behalf Of elephant
> Sent: Wednesday, January 10, 2001 1:21 PM
> To: moq_discuss@moq.org
> Subject: Re: MD Plato's "essences"/Forms
>
>
> I've enjoyed comparing Prisig's veiw of truth to Plato's. Any one
> interested in my Platonic 'two levels of truth' thesis (that there is
> jamesian truth as a variety of the good, and then some higher kind of truth
> which goes beyond), should also compare the Buddhist perspective on Lila's
> predicament at the end of 'Lila':
>
> http://www.buddsoc.org.uk/world_s.htm
>
> Perhaps a short 'taster' to get you clicking:
>
>>
>> In the Buddhist scriptures we are often told that our everyday world is
> like a
>> dream, that neither we nor the world around us is 'ultimately' real. This
> is
>> of course different from saying that our life is a dream or that nothing
> we
>> experience is real. Nevertheless some sort of distinction is being made
>> between the kind of reality we ordinarily ascribe to our lives and the
> kind of
>> reality they 'ultimately' have.
>>
>> In Mahayana Buddhism the distinction is drawn between two 'levels' of
> truth or
>> reality. There is first the level, of Samsara, of ordinary reality within
>> which we make all the distinctions we do make, including those between
> what,
>> in an ordinary way, is real and what is not (for example, the distinction
>> between mirages and real pools of water). And then there is the level of
>> 'ultimate reality', about which little can be said except that the view
> from
>> 'ultimate reality' is an 'enlightened' view, a way of seeing and being in
>> which there is freedom from Dukkha.
>> The notion of this 'ultimate reality' can seem very elusive, abstract,
>> philosophical; and its philosophical elucidation has indeed taxed the
> brains
>> of the greatest Buddhist thinkers from Nagarjuna onwards. But it is not
> just a
>> philosopher's notion; it is central to the experience of the Buddhist
> path.
>
>
> The author then goes on to explain something about that path in the clearest
> way. Prisig was all for treating buddhism seriously as philosophy, as was
> Iris Murdoch, so I assume that there are some here for whom this is a
> relevant link and and an informative comparison. Once again, a real jewel
> this when you read it:
>
> http://www.buddsoc.org.uk/world_s.htm
>
> Afterwards, for a briefish exploration of Murdoch's early thoughts on some
> of this, try my own article on her metaphysics, the last of those listed at:
>
> http://www.ul.ie/~philos/vol4/index.html
>
>
> all the best,
>
> - Elephant
>
>
>
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