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| Title: | 世親基於無我的記憶因果論
Vasubandhu’s No-Self Causal Theory of Memory |
| Authors: | 艾恪
Eihmanis, Kaspars |
| Contributors: | 林鎮國
耿晴
Lin, Chen-kuo
Keng, Ching
艾恪
Eihmanis, Kaspars |
| Keywords: | 記憶
念
阿毘達摩
一切有部
世親
因果論
神我與無我
Memory
Smṛti
Abhidharma
Sarvāstivāda
Vasubandhu
Causal theory
Self & no-self |
| Date: | 2023 |
| Issue Date: | 2023-07-06 16:55:42 (UTC+8) |
| Abstract: | 一個具有影響力，而顯得「合乎常識」的哲學觀點，將記憶視為「構成」自我同一性與連續性的必然條件。 而佛教哲學基於「無我」觀點，否定了形而上存在的實體的「真我」。與佛教不同，大多數古代印度哲學家不僅接受「真我」觀點，還將記憶看做「真我」的特質。而在佛教哲學裡，記憶 (smṛti 念)只不過是顯現在不斷變化的意識流的現象。本文嘗試展示佛教哲學家如何在否定「真我」存在的理論下解釋記憶。
在本論文中，筆者對於世親 《阿毘達磨俱舍論‧破執我品》中有關記憶的論述進行分析與概念梳理。筆者認為並試圖證明世親為世界哲學歷史上第一位提出記憶因果論的哲學家之一。
The fundamental thrust of the Buddhist philosophy, its no-self (anātman 無我) doctrine in particular, is to question our commonsense views of subjectivity and strives to explain the functioning of our mental lives without postulating an enduring substantial self. Memory is one such mental faculty that seems to account for our psychological continuity over time, an idea that led some non-Buddhist philosophers in India to take memory to be a quality of an enduring self (ātman). Whereas the self-theorists can easily offload the burden of explaining the unity of experience and the ipseity of memory onto enduring substantial self, the no-self-theorist must account for memory in the absence of an enduring self. In place of a unitary self, we find a motley of mental factors bound together by causal forces, which allow a Buddhist thinker to sidestep the postulation of the self as an owner of memories. This view, namely that I shall name no-self causal theory of memory, accepts the thesis that it is sufficient to postulate causal connections between specific mental factors to render memory plausible.
What interests me in this study is how the Buddhist philosophers defined memory (smṛti 念) without a reference to the self as an agent of remembering and owner of memories. My aim in this dissertation is to defend the plausibility of the no-self causal theory of memory, by tracing its historical connections within the Abhidharma corpus, by probing the relevance of pro et contra arguments for this theory of memory, and by establishing possible links with the contemporary theories in the philosophy of memory. Since smṛti is also oftentimes mentioned in relation to mindfulness, I claim that what we understand it as memory through and through.
This dissertation is divided into five chapters. In the introduction I define the term memory I use, provide an overview of the concept of memory in the Buddhist philosophy, and argue that smṛti 念, understood as mindfulness, should be subsumed under the concept of memory. In the second chapter I follow the definition of smṛti 念 as ‘mind noting clearly’ 心明記性 as it unfolds in the Sarvāstivāda canonical treatises. It is done with the purpose of establishing conceptual connections between the Jñānaprasthāna 發智論, with its immense commentary the Mahāvibhāṣā 大毘婆沙論, and Vasubandhu’s Treatise on the Refutation of the Person (Pudgalaviniścaya 破我品) from the ninth chapter of his Abhidharmakośabhāṣya. In the third chapter I discuss the relevance of the Indic no-self and self-theories to understanding the concept of memory. Special attention is devoted to the Naiyāyikas and their insistence that memory is quality of ātman, as well as their contention that memory is not an epistemic instrument pramāṇa. In the fourth and the fifth chapters, I follow Vasubandhu’s memory argument in the Pudgalaviniścaya very closely and provide an in-depth analysis of Vasubandhu’s no-self causal theory of memory and its relevant terms: memory as ‘distinctive mental event’ (cittaviśeṣa), conceptual resemblance (sadṛśa-saṃjñā) and conceptual connection (sambandha-saṃjñā). I restate the significance of the phenomenological reading of memory in understanding smṛti 念 and return to the theory of causality and its importance in explaining no-ownership view of memory. I propose the reasons why we should take Vasubandhu to be the first thinker in the history of philosophy to formulate a robust causal theory of memory. |
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