1 00:00:14,010 --> 00:00:22,440 So the day you went to imagine is what is my current research and that's my dissertation. 2 00:00:23,510 --> 00:00:26,960 And it's only my second year, Right? So it's a work in progress. 3 00:00:29,610 --> 00:00:36,330 So please bear with me. So this is taught and my dissertation in general, 4 00:00:36,690 --> 00:00:42,629 it focuses on a very specific and rather famous Buddhist example that has been used now for millennia. 5 00:00:42,630 --> 00:00:52,920 It at various moves. The example itself problematise the issues surrounding into subjectivity and by extension, perceptual relativism. 6 00:00:53,970 --> 00:00:59,430 But I know that scares you. And there's the title, The Next Awards of Blood. 7 00:00:59,520 --> 00:01:02,700 This gives us the kind of, like, hints that we might be talking about. 8 00:01:02,700 --> 00:01:12,090 And then essentially what I'm trying to do is tell a story, a Buddhist history of discussions surrounding perceptual relativism, 9 00:01:12,360 --> 00:01:16,000 and specifically on the example that we're about to describe. 10 00:01:22,950 --> 00:01:29,879 Okay. The example from henceforward. Shall we call the example though rather straightforward. 11 00:01:29,880 --> 00:01:37,920 You understand we have a common object or common reference, sometimes described as water, sometimes described as a flowing substance. 12 00:01:38,920 --> 00:01:42,670 And you have a ghost or a hungry ghost. They humans. 13 00:01:42,820 --> 00:01:51,430 And they have a location. You even have a union. And they all have these divergent cognitions of this same restaurant. 14 00:01:52,390 --> 00:02:05,020 The hungry guys see the blood, the water and the pot nectar, and the union even sees it as attacking humanity, the representation of the. 15 00:02:05,530 --> 00:02:15,670 Of rewards and. In this example is taken to be factual by the authors that I'm working on an actual possible scenario. 16 00:02:16,180 --> 00:02:24,370 But we can, without having to accept what is cosmology, we can use the novel, one that fits the bill that actually illustrates the same problem. 17 00:02:25,550 --> 00:02:32,930 And by looking at the best, we can do different combinations of our shared environments by humans and animals, 18 00:02:32,930 --> 00:02:37,009 such as a tick through only has three senses that are blind or something, 19 00:02:37,010 --> 00:02:43,100 but you see ultraviolet light and even dogs with a greater sense of smell and hearing passages. 20 00:02:43,550 --> 00:02:47,330 But if we compare their environments with our own, 21 00:02:48,650 --> 00:02:53,959 we can we can put into question exactly what this shared environment is with the 22 00:02:53,960 --> 00:02:58,280 objects that we perceive are so utterly different or in fact are different. 23 00:02:58,940 --> 00:03:04,570 What is the criterion for distinguishing the shared reality that we are supposed to face in public? 24 00:03:06,030 --> 00:03:16,870 This work has been in the Western sphere, but it is very in the beginning of the 20th century, which is on the books, 25 00:03:16,890 --> 00:03:26,460 the kind of environment and the subject of environment, the different organisms where we have an experience, whether or not they actually coalesce. 26 00:03:28,380 --> 00:03:36,000 They're such examples, particularly the one I'm going to look at. They ask us to consider questions such as Why do beings of various realms, 27 00:03:36,000 --> 00:03:40,470 the spiritual levels, all seem to perceive the same object in such different ways. 28 00:03:40,920 --> 00:03:44,100 Is that in fact a common and shared object of perception? 29 00:03:45,670 --> 00:03:51,790 Is what we perceive as water. Actually, water, if it is perceived in such a different way by Holy Ghost sports or yoga. 30 00:03:52,770 --> 00:03:55,780 If there is, there is this. What exactly is it? 31 00:03:56,200 --> 00:04:00,190 By extension, which of the preceding is accurate and what is the criteria? 32 00:04:00,670 --> 00:04:10,100 Having an actual cognition of the subject. It is the kinds of questions this example following the choices and issues 33 00:04:10,100 --> 00:04:14,540 that all of the different Indian and Tibetan exegesis that I'm working on are 34 00:04:14,540 --> 00:04:20,359 struggling and doing their best to answer the dissertation as a whole is an 35 00:04:20,360 --> 00:04:24,830 attempt at mapping the history of Buddhist discussion surrounding this example. 36 00:04:25,490 --> 00:04:31,450 And also it's telling the story of how Buddhists, from the very earliest days up until modern Tibetans, 37 00:04:31,730 --> 00:04:41,330 have grappled with perceptual relativism and relativism generally, and they have produced incredibly rich and sophisticated philosophical solution. 38 00:04:42,500 --> 00:04:48,270 So I hope this study will thereby illustrate some interesting nuances around the development of the 39 00:04:48,320 --> 00:04:54,050 report on relativism and perhaps also even offer something towards the modern debate on the subject. 40 00:04:56,910 --> 00:05:03,440 So, I mean, just to make a little bit background, why I'm so interested in this subject is when I was in Italy studying, 41 00:05:03,600 --> 00:05:08,180 studying the match up with the guitar and this commentary on that record, 42 00:05:08,190 --> 00:05:18,120 perhaps I should mention that they can take two years off from everyday events and it's just really sparked my interest in something. 43 00:05:18,780 --> 00:05:25,919 And then after that I had to take this doco in the London monastery and that was the summer, two years going through this thing. 44 00:05:25,920 --> 00:05:29,760 It's very, very rich effort, he continues with students. 45 00:05:29,760 --> 00:05:30,800 And so it's a. 46 00:05:32,040 --> 00:05:41,130 It's a very difficult and simple problem, and it illustrates one of the major issues I'd say that it is in faces in terms of dealing relative. 47 00:05:44,190 --> 00:05:48,200 So now this is the outline. 48 00:05:49,080 --> 00:05:55,920 So there's two sections that I sort of survey the sources to understand some of the exegesis. 49 00:05:56,640 --> 00:06:00,510 So the examples of be examples in India, in Indian sources, 50 00:06:01,110 --> 00:06:10,650 it's been seems to have been used in three main ways to illustrate the doctrine of common, that is doctrine, common idealism and magic emptiness. 51 00:06:11,580 --> 00:06:14,280 And we're going to carry on this conceptual general to Tibet. 52 00:06:14,880 --> 00:06:21,690 And they seem to be pretty distinct phases of the discourse in Tibet and that use the example. 53 00:06:22,440 --> 00:06:27,870 And this is also still very in its early phases of Tibetans. 54 00:06:27,870 --> 00:06:34,709 I do I'm open to suggestions of disagreements, and then we'll focus in on some companies interpretation of the example, 55 00:06:34,710 --> 00:06:42,030 which is somewhat revolutionary, I think at that time in Tibet and also was a very controversial. 56 00:06:45,380 --> 00:06:48,720 So the first text we will look at is the pizza boxes. 57 00:06:49,370 --> 00:06:57,170 This is what the earliest one that I found in the local source tells of The Departed. 58 00:06:57,320 --> 00:07:02,630 The compilation of 51 accounts of the Warriors of Holy Ghost that are experiencing negative results on the comet. 59 00:07:03,230 --> 00:07:10,280 And these texts they all found in the last division of the party by the miscellaneous collection. 60 00:07:13,650 --> 00:07:19,770 And Donna, Paula admits that she currently holds Tara with the Python second guitar. 61 00:07:19,770 --> 00:07:23,380 His mother, Tara, actually left during the just after. 62 00:07:23,400 --> 00:07:37,070 But it's part of learning and normal process that this story, this account was actually during the first council and then later became the second. 63 00:07:38,820 --> 00:07:44,160 It was to have an equivalent in the other dungeons and the same story with slight difference it. 64 00:07:45,560 --> 00:07:49,740 So this just reached 70. It has been 55 years since I died in a human world. 65 00:07:49,760 --> 00:07:53,960 I have not eaten anything or drank water since then. Please give me some water and breakfast. 66 00:07:55,130 --> 00:08:00,300 And the monks. But there is this cool water in the Ganges River flowing down Himalayan mountains. 67 00:08:00,310 --> 00:08:06,620 You can take some from it and drink. Why do you ask me for water supplies? 68 00:08:06,650 --> 00:08:10,700 Oh, Bunty, I take some of it turns into blood. That is why I am asking for water. 69 00:08:11,600 --> 00:08:16,300 So this is one of these, as I said. 70 00:08:16,340 --> 00:08:24,440 But it's narrative instead of okay. All of these actions arise and give rise to unfortunate experiences in the future. 71 00:08:24,990 --> 00:08:28,030 And that is a. 72 00:08:30,440 --> 00:08:37,100 It's rather simple. It doesn't it doesn't explicitly describe any aspects of his symbology and or ontology. 73 00:08:37,280 --> 00:08:41,540 But there are, I believe, indications that we can draw from them. 74 00:08:45,560 --> 00:08:52,370 Okay. So then swiftly moving on. So when we look at the next text, we. 75 00:08:58,170 --> 00:09:04,410 The mind of some citizens of science and text or subscribe to a singer. 76 00:09:05,900 --> 00:09:13,920 There's a variety of examples that are set forth by various authors who substantiates their claim of mind only. 77 00:09:15,430 --> 00:09:23,380 This is just one among many rights and lots of text or many different examples given to illustrate the doctrine that there are no external objects. 78 00:09:23,770 --> 00:09:27,340 Everything that we perceive is not a different entity from online. 79 00:09:28,610 --> 00:09:40,290 And the example is used to illustrate the. And of the many arguments to prove that this document cheats a much or mind only. 80 00:09:41,660 --> 00:09:45,170 This is illustrates one of them. Let's just read the Tibetan. 81 00:09:46,050 --> 00:09:56,020 In that good job in regard to watch it did she so much but I knew mean that's the translation to the idea here. 82 00:09:56,650 --> 00:10:00,100 Okay since hungry ghost animals you thoughts of different minds perceptions 83 00:10:00,100 --> 00:10:03,910 concerning single entity according to the class of beings to which they belong. 84 00:10:04,300 --> 00:10:14,690 It is maintained. External objects do not exist. So bear in mind, within the history of a pretty strong sport is this yoga cha cha cha? 85 00:10:14,690 --> 00:10:22,550 Is that very often talking to other Democrats that the Democrats who are asserting external objects exist? 86 00:10:22,940 --> 00:10:27,170 And how is perception generated generated by external objects? 87 00:10:27,860 --> 00:10:36,170 Passing an aspect to our consciousness is to our senses, and then our senses reflect those of being generated in the aspect of those objects. 88 00:10:36,950 --> 00:10:40,100 And just like the mirror, just like if you put a orange in front of the mirror, 89 00:10:40,520 --> 00:10:45,919 that object past its aspect and the mirror is that similar to our senses. 90 00:10:45,920 --> 00:10:49,460 And so how cognition works as an avatar issued a proclamation. 91 00:10:50,950 --> 00:10:54,160 But interactions and your guitar is like saying of his. 92 00:10:54,730 --> 00:11:02,980 This doesn't make any sense. You have an object like a orange reflect in ten different mirrors and you end up having a banana, 93 00:11:03,490 --> 00:11:08,110 strawberry and an apple reflected in name by difficult to maintain. 94 00:11:08,110 --> 00:11:15,850 That is one object passing or actually reflecting itself into these different cognition or in mirrors. 95 00:11:16,120 --> 00:11:21,560 Example. So in that case, because there are such different cognition, 96 00:11:21,920 --> 00:11:30,260 they argue there is no external that is producing locations or that these consciousnesses are represented. 97 00:11:36,090 --> 00:11:42,730 So there are three arguments for different arguments for idealism that use the example, but this is just one of them. 98 00:11:45,170 --> 00:11:53,600 It's more details. So the next major improvements are by 2050. 99 00:11:54,140 --> 00:11:58,180 This is. Yeah. 100 00:11:58,900 --> 00:12:02,570 Yeah. Okay, so let's just read. That's about it. And then I'll try and explain the laughing. 101 00:12:03,590 --> 00:12:11,719 So that we don't want. But unfortunately, from the beginning I did that young boy. 102 00:12:11,720 --> 00:12:14,910 Not a [INAUDIBLE] on this young midget. 103 00:12:15,740 --> 00:12:18,940 He should be. So. 104 00:12:20,320 --> 00:12:27,520 Also hungry guests. Awareness of a flowing river bus is similar to someone with visual senses afflicted with an eye disorder. 105 00:12:28,990 --> 00:12:34,510 Sometimes the idea is that just as objects of knowledge do not exist, one should also understand mind as non-existent. 106 00:12:35,680 --> 00:12:42,340 So the context of this discussion comes in the middle of a large debate with those who are 107 00:12:42,370 --> 00:12:47,080 trying to say that there are no external objects in the given premises and subject in mind. 108 00:12:48,430 --> 00:12:55,240 The mind is what exists. That's what's real external objects. I think it's the film. 109 00:12:56,450 --> 00:12:58,340 And so in a previous example, 110 00:12:58,550 --> 00:13:10,190 when chandrakant you responded to the example of an eye disorder sort of research in and I just wanted a sample where you have these flowcharts, 111 00:13:10,190 --> 00:13:16,590 right, we see like pooling, having separated. So the teacher matches, they use that as an example, illustrate how you can have cognition, 112 00:13:16,610 --> 00:13:22,990 that external object that is like when you have the eyes we see in these places, actually there is no problem head. 113 00:13:23,600 --> 00:13:26,780 Therefore, we can have cognition about physics and logic. 114 00:13:27,260 --> 00:13:39,990 It's educated in that context. Refuted that by saying that if there is really this intrinsic existence of mission consciousness, as you say, 115 00:13:40,640 --> 00:13:51,170 there is such a cognition of these voting as being intrinsic existent does not depend on the identity itself from anywhere. 116 00:13:51,560 --> 00:13:52,910 It's intrinsic to it. 117 00:13:52,910 --> 00:14:02,600 So hence that cognition does not rely on having this or having an eye disorder or anything else in order to have the appearance of full intent. 118 00:14:03,200 --> 00:14:06,500 That's the case anyone who looks at direction should seek. 119 00:14:09,080 --> 00:14:12,980 Why? Because the cognition is intrinsic. This is intrinsic. 120 00:14:13,040 --> 00:14:18,350 It needn't depend on. But that's obviously not the case. 121 00:14:18,500 --> 00:14:21,980 I have voters in my hometown this morning had you not see them. 122 00:14:22,190 --> 00:14:30,050 That's my subjective variance. But if my cognition were intrinsic with the subject, as we should all be, because it doesn't depend on. 123 00:14:31,280 --> 00:14:35,899 The second essential way of explaining subject is previous refutation. 124 00:14:35,900 --> 00:14:44,230 And he says the same thing here is similar to that. So just as someone with an eye disorder exceeds sporting content. 125 00:14:44,990 --> 00:14:50,100 Likewise here. If the cognition of these beings. 126 00:14:51,260 --> 00:14:55,190 Is intrinsic. It does not depend on anything for its own identity. 127 00:14:56,630 --> 00:15:08,150 Then when a hungry guy sees us, since that submission does not pretend to be dependent on anything like common sense power or anything at all, 128 00:15:08,660 --> 00:15:13,040 then the gods, the human and anyone else, they should also see us. 129 00:15:13,250 --> 00:15:17,380 And blood. Because their cognitions intrinsic. 130 00:15:19,210 --> 00:15:24,560 That's the kind of argument that she's bringing then. And there are various interpretations of that by Tibetan. 131 00:15:25,630 --> 00:15:32,850 Then come later. But here's a brief summary of various text. 132 00:15:32,850 --> 00:15:39,630 I found the example in Indian sources. They are earliest, as I said in the paper, back to the second century B.C. 133 00:15:40,020 --> 00:15:41,960 Then we've got the Jurassic period. 134 00:15:41,970 --> 00:15:50,459 This is from the positive out of the Maya that kept on medicines, and that's something of China's future may have had in the vein of suture. 135 00:15:50,460 --> 00:15:55,470 And then that lost on the way a shorter shastra by some good budget commentary. 136 00:15:55,470 --> 00:15:58,590 And that kind of refutation of a bit on the question. 137 00:15:59,890 --> 00:16:06,820 So those all of those texts use the example to illustrate his doctrine of karma in two ways. 138 00:16:06,940 --> 00:16:16,599 Ethical dimension, its cognitive or psychological dimension that functions the perceptual capacity of us to perceive different types of objects. 139 00:16:16,600 --> 00:16:24,650 But also we go to the. And in terms of idealism, it's a matter. 140 00:16:25,890 --> 00:16:27,060 We have all of these different tech. 141 00:16:27,060 --> 00:16:37,080 So the abdominal suture, this is actually I lost my future that appears in many Tibetan texts, the Chinese texts in a sentence minus so roughly. 142 00:16:37,740 --> 00:16:44,790 But essentially like Apatow's future my some ground and it's Bashir by Abbas Bandhu. 143 00:16:45,820 --> 00:16:52,440 We should start exacerbating the example then then in general, which is also a bit on some of China, 144 00:16:52,440 --> 00:16:58,230 etc. our national body is beginning to today then an extension. 145 00:16:59,750 --> 00:17:09,680 Also many Chinese said 726 iPhone anyway that also used example to illustrate idealism and share which are non-existent fixed on a world. 146 00:17:12,780 --> 00:17:15,430 You know, you could say in the end it's a better system. 147 00:17:16,930 --> 00:17:22,810 When finally in terms of emptiness, using the example to illustrate emptiness, we've got to educate you then. 148 00:17:23,420 --> 00:17:29,750 Very interesting text. Next, I'm tempted century by German budget. It's his commentary on the bank charter. 149 00:17:29,770 --> 00:17:35,390 Future uses the example in a very interesting way to my point of view. 150 00:17:36,540 --> 00:17:41,219 And then there's a giant under there which is on the back of a tourist is the only known Indian 151 00:17:41,220 --> 00:17:46,980 commission educated smuggler with the guitar of century that would talk about violence against Jews. 152 00:17:47,040 --> 00:17:50,040 And some went to Tibet and to a century. 153 00:17:51,080 --> 00:18:02,930 But anyway, this is just a survey really illustrate the kinds of doctrines that examples being used in and this development of it in India. 154 00:18:06,840 --> 00:18:13,260 There's a lot to say in terms of both the differences and the discussions surrounding, but this is focussed more like the. 155 00:18:14,410 --> 00:18:21,970 Presentation. So now let's get to Tibet. 156 00:18:26,990 --> 00:18:34,880 So moving north, we continue this conceptual journey with a previous chapter along this very same tributary of Peace in Tibet. 157 00:18:35,480 --> 00:18:42,410 My current research, it seems we can go regroup Tibetan Exegesis Tibetan majority accidents into three phase it. 158 00:18:45,830 --> 00:18:52,400 That between the and from 13th century, so roughly from beginning of the T-shirt, we should know. 159 00:18:52,580 --> 00:18:55,870 That's not to say there's nothing on my jumping rocker. 160 00:18:56,360 --> 00:18:59,930 I think there is a little bit. I very much agree. I'm a great. 161 00:19:00,890 --> 00:19:07,490 The extensive search into that area. And if anybody knows, I'll be happy to hear about it and to soon that. 162 00:19:08,030 --> 00:19:16,519 But anyway, in terms of real time maximum discourse on the writing that much more lucid as far as treatises on measurement, 163 00:19:16,520 --> 00:19:26,690 he begins around this period in 13th century with teachers, not to mention is a good way to link the incoming teachers with Tibetans. 164 00:19:27,840 --> 00:19:33,240 So what is the people I'm looking into? But I haven't found an example as of yet. 165 00:19:33,480 --> 00:19:35,520 Yellow is people that I have found usually don't. 166 00:19:36,590 --> 00:19:44,959 Then maybe I just spoke a little bit about each of these accidents because they're all quite important for getting my Jennifer and Tisha, 167 00:19:44,960 --> 00:19:51,170 we would agree here. So I need that out wrong sometimes. We saw last week that it's great. 168 00:19:51,170 --> 00:19:54,530 Not a huge exodus, fantastic epistemology, some philosopher. 169 00:20:00,780 --> 00:20:05,970 It's used by mid-pandemic and relies heavily on Zoom in managing. 170 00:20:07,700 --> 00:20:15,890 Very influential, putting up a tradition. We have not there was not traditional translates Department of Africa and. 171 00:20:17,260 --> 00:20:24,510 Considered by tradition, a proponent of a Democrat speciality of what I do, what I would refer. 172 00:20:25,810 --> 00:20:31,420 Edition. Then we've got parts of New Majok. He was a very important person within my judgement. 173 00:20:31,950 --> 00:20:38,350 Generally, this is two branches of much of the discourse that existed in Cuba when pulling them apart. 174 00:20:40,270 --> 00:20:47,000 This is really an admission. But he had some injuries when he first was not first action, 175 00:20:47,900 --> 00:20:56,510 but considers the main accident of education system or the founder in a sense propagated it and established its in Tibet. 176 00:20:58,500 --> 00:21:02,240 And then we have the championship the same days and nights. 177 00:21:02,260 --> 00:21:09,750 This is the one who just actually had a debate with Gyanendra and apparently defeated him in debates in some people's view. 178 00:21:11,180 --> 00:21:16,860 And Gyanendra seems to approach educated, secular. 179 00:21:18,800 --> 00:21:22,880 And then the change of scenery is interesting. He is a student. 180 00:21:23,740 --> 00:21:29,660 TAPPER So if you disagreed with him and you can't see much for your. 181 00:21:31,720 --> 00:21:35,310 And then she attempts to refute lots of pitches. 182 00:21:35,440 --> 00:21:39,890 I did subsequently to postpone my Jamaica. 183 00:21:41,090 --> 00:21:50,390 Then when we hit the 14th and 15th century. We have a slightly different theory to just by. 184 00:21:51,790 --> 00:21:59,260 Where luminaries from all of the five principal villages were in the midst of an incredibly rich and dynamic period of scholarly activity. 185 00:22:00,040 --> 00:22:03,370 Also included Mendonca Altos Duckworth. 186 00:22:03,760 --> 00:22:10,089 The simply observes during this period the distinctive interpretations of the various approaches 187 00:22:10,090 --> 00:22:16,000 to the British past and view of the main participants in Tibet were being forged at this time. 188 00:22:16,330 --> 00:22:21,489 We've got writing boards. Experts come up a few times shaped or proposed for the champion, 189 00:22:21,490 --> 00:22:28,700 pass on tempo numbers from a dumb question and sent for the sections is fantastic or for lounging. 190 00:22:30,020 --> 00:22:37,429 And so all of these are works on Democrats. And but so far, I mean, it just it works. 191 00:22:37,430 --> 00:22:49,660 I haven't found anything. Then we then when we hit the mid 14th century, this is the same as a kind of new injection of life into Tibetan discourse. 192 00:22:50,800 --> 00:22:57,100 And tradition generally considers that it's going to provide as much teaching to my studies in Tibet. 193 00:22:58,260 --> 00:23:05,910 And so Brent our legend capsule I'm saying so Carter as a free during that time. 194 00:23:06,300 --> 00:23:21,340 What's it been. And they I think they wanted to capture a pulsing, possibly the earliest special commentary on Katie's my dynamic at the time. 195 00:23:22,090 --> 00:23:33,909 And it also has a commentary and then some copper, as was a very fiery commentary and in many ways generally because the tradition and the modern 196 00:23:33,910 --> 00:23:38,590 scholarship also generally considers stonecutters interpretation as being quite unique, 197 00:23:38,590 --> 00:23:40,840 quite different from anything that came before him. 198 00:23:41,530 --> 00:23:49,959 And to have essentially refuted nearly everybody prior to him, there's even a text by AJ that tries to argue why in doubt. 199 00:23:49,960 --> 00:23:56,180 And so Copper's views come to the same point. But at the moment as we saw it, you know, that's right. 200 00:23:56,340 --> 00:24:06,340 He's working longer in my. We just recently have access to mandalas from someone which is published in ten volumes ten years ago. 201 00:24:06,880 --> 00:24:15,660 So a lot of our understandings on what actually what when they were taught are based on native Tibetans articulation of his views or commentary. 202 00:24:15,790 --> 00:24:23,520 And we have had for a while where translated, but that was a sink hole, ten volumes in some not on the view within those. 203 00:24:23,980 --> 00:24:29,320 But we're hoping to kind of go into this a bit more to actually distinguish how revolution actually is supposed to be. 204 00:24:30,040 --> 00:24:34,270 When you have read these ten volumes inscriptions, we haven't really had access to them. 205 00:24:36,340 --> 00:24:40,330 So anyway, these three I get a lot from American studies in Tibet. 206 00:24:41,230 --> 00:24:46,170 Then we have some couples use interpretations of measurements that we would see in. 207 00:24:47,300 --> 00:24:50,750 I was said to be so controversial on every word. Controversial. 208 00:24:51,050 --> 00:25:02,690 You have these three Thatcher scholars who wrote these scathing critiques of attacks on each collectively as the attacks on. 209 00:25:03,950 --> 00:25:11,580 Each of them are quite different and they will write very, very erudite critiques of some of his work, and particularly his interpretation of. 210 00:25:14,390 --> 00:25:19,320 And. Moving on now into the 16th century, you then have a backlash. 211 00:25:20,440 --> 00:25:27,340 And so a couple of followers who also write their own critiques of these few authors should be such authors. 212 00:25:27,760 --> 00:25:30,820 So get some punch in some of this and check in. 213 00:25:31,360 --> 00:25:34,120 They were different critiques of I'm from Texas. 214 00:25:34,660 --> 00:25:45,590 And then you have Mitchell Dorjee, I want you to come up with you actually essentially develop the ideas that I'm arguing for and further development. 215 00:25:45,610 --> 00:25:53,350 It's actually much more of intense interpretation, much, much more complicated, much more nihilistic. 216 00:25:55,340 --> 00:25:59,050 Then we've got lots still to be so important. 217 00:25:59,120 --> 00:26:05,810 Offer this time to see if you had something in this country that's up now, a jumper somewhere. 218 00:26:05,840 --> 00:26:09,889 It's a response to tax sense for cheap but important signal importance. 219 00:26:09,890 --> 00:26:13,840 It has some important interesting writings on the German culture. 220 00:26:13,850 --> 00:26:17,750 Has a complete text on that. I have some sections on that. 221 00:26:18,770 --> 00:26:23,350 And then finally, as we get to the end of the 19th and 20th century, have you met? 222 00:26:23,360 --> 00:26:28,200 I wrote some plastic numerics that you do in his writings on Metallica. 223 00:26:28,580 --> 00:26:38,880 He's in a very privileged position in science. He's looking back at espousing views and discourse on that and agreeing with some others. 224 00:26:38,900 --> 00:26:43,490 So in many ways he refutes some politics, quote unquote, and runs on power. 225 00:26:44,720 --> 00:26:49,240 But in many ways you say follow some copper and then you also have kept in check. 226 00:26:49,250 --> 00:26:53,810 I read it just after you wanted to look in the whilst on super follows me. 227 00:26:53,900 --> 00:26:58,360 I'm in many ways in his critique of some copper going everywhere. 228 00:26:59,690 --> 00:27:07,100 So this is pretty general overview of Islamic discourse in these periods and the offers that I found interesting 229 00:27:07,280 --> 00:27:15,030 usages of the example that I'm working on tend to kind of have an incident I've talk about different. 230 00:27:16,610 --> 00:27:22,110 But what's interesting to me personally is actually the dynamics of that. 231 00:27:22,130 --> 00:27:29,810 You have things like methodology repeating things. Sometimes you have relying on people like what? 232 00:27:29,810 --> 00:27:37,070 I'm wrong. Then you have people like kids who actually premium on the classroom and. 233 00:27:38,760 --> 00:27:43,300 And. And then you have a couple of direct arguments that. 234 00:27:44,870 --> 00:27:49,910 And I think those are some quite interesting about literary history and how this actually develops over a period of time. 235 00:27:51,080 --> 00:27:58,870 And I'll say something about that later. So now let's focus in that. 236 00:27:58,880 --> 00:28:04,940 Zoom inwards onto one of the actual discussion on the Sun cover. 237 00:28:05,090 --> 00:28:13,760 The Sun cover. These are his dates. He argued for reforms or probably more correct to say innovations to better interpretations 238 00:28:14,300 --> 00:28:20,750 of three main components of his practice the view of the decision and conduct. 239 00:28:23,720 --> 00:28:29,200 Then terms of view. The company was very concerned with how Tibetans were interpreting Metallica for him. 240 00:28:29,560 --> 00:28:37,750 They had fallen under the pernicious influence of teachings that either overextend their scope when refuting or rejecting what did not exist, 241 00:28:38,590 --> 00:28:44,980 and thus were unable to uphold relative things of conventional things like karma and method side of Muhammad Buddhism. 242 00:28:47,330 --> 00:28:52,910 Well, they were overly limited in scope unless they could subtly spell ignorance. 243 00:28:53,180 --> 00:29:02,299 The blocks, the variation with Miyama for reasonable. But you need to know how certain things exist or how certain things we perceive to 244 00:29:02,300 --> 00:29:07,370 exist that actually do not allow you to eliminate what you think is a huge subject. 245 00:29:08,090 --> 00:29:08,560 Imagine. 246 00:29:09,110 --> 00:29:17,960 And what exactly is the culture exactly you what it is that the targets of your analysis and use measurable reasons to refute things do not exist. 247 00:29:21,230 --> 00:29:28,760 It's a very delicate line between what exactly does exist and what is not and some copper is not happy with. 248 00:29:30,170 --> 00:29:34,610 But you can tell anyone that's actually explanations. Person wouldn't say quite in these terms. 249 00:29:36,860 --> 00:29:45,439 So this was writing. So the connection between these friends, the meditation contact, 250 00:29:45,440 --> 00:29:49,010 is actually quite an interesting subject and something I'm trying to write on as well. 251 00:29:49,220 --> 00:29:52,879 Not a separate paper on how the view and meditation, 252 00:29:52,880 --> 00:30:01,940 how they work together and how the actually one applies meditations, things that one establishes as the view in terms. 253 00:30:03,970 --> 00:30:11,320 And so listen, copper, if you have a view which over let's say over extends what you get with my. 254 00:30:11,320 --> 00:30:21,460 No, the reason. In the sense that you in terms of the stature, lemma, you refute the existence of everything and nothing exists. 255 00:30:22,030 --> 00:30:27,550 An emptiness is best described as neither existent, non existent, both, or neither. 256 00:30:28,030 --> 00:30:31,510 You refute all of that. This has a consequence of your meditation. 257 00:30:34,700 --> 00:30:42,110 It leads you to believe that your every concept therefore also is a grasping at something which does not exist. 258 00:30:42,230 --> 00:30:44,330 Every concept therefore should be negated. 259 00:30:44,750 --> 00:30:53,900 Therefore, when we meditate to make every concept, every concept is just one system, so therefore we shouldn't get some help. 260 00:30:54,350 --> 00:30:59,960 So this. You as in forming an inferior form of meditation. 261 00:31:01,810 --> 00:31:07,090 Which also had consequences for conduct, but is under ethics, protection and so on. 262 00:31:08,250 --> 00:31:13,500 Where it's remembered by tradition is that there is this lack of concern with the desire, with ethics and so on. 263 00:31:13,680 --> 00:31:21,670 And generally speaking, the methods cited in my in Buddhism, though, all of the problems that are essentially associated with fashion. 264 00:31:22,140 --> 00:31:30,150 And it was supposed to have been a refuge. It would to be seen as coming out again, proliferating as time. 265 00:31:32,860 --> 00:31:38,920 So he took up his reforms and probably more. But it looks right to say innovations and many aspects of better sports. 266 00:31:39,160 --> 00:31:39,549 However, 267 00:31:39,550 --> 00:31:46,610 his followers would consider his principal contributions to build structure in his writings on Jamaica and on the illusionary body of centuries. 268 00:31:46,650 --> 00:31:53,130 Lucretius. Before discussing some you interpretation of the example that I'm working on 269 00:31:53,490 --> 00:31:58,380 that's recently surveyed some unique features of his interpretation of my Janica. 270 00:31:58,680 --> 00:32:02,880 Hopefully this will allow a more nuanced reading of his interpretation. 271 00:32:06,440 --> 00:32:12,469 So one of the controversial things it does is he indicates that no repentance appears to want to get into my judgement, 272 00:32:12,470 --> 00:32:24,210 cut the signal going down, the pitch even. Very important, very significant, famous and influential authors on this symbology and logic in India. 273 00:32:25,310 --> 00:32:31,370 They essentially they have a very different view of reality than people like 230 mortgages and so on. 274 00:32:32,320 --> 00:32:36,310 But for so half of that, there was no problem to integrate certain aspects of coaching. 275 00:32:37,490 --> 00:32:42,170 From the kitchen's epistemology into my Jericho. As long as you not. 276 00:32:43,100 --> 00:32:47,360 They said. The basic point is that if you want to. 277 00:32:49,770 --> 00:32:57,030 Not fall into scepticism where you can look for anything exists or history relativism, 278 00:32:57,300 --> 00:33:06,090 where you cannot distinguish a of a sense cognition of a mirage and sense cognition of a late within my judgement. 279 00:33:06,240 --> 00:33:10,860 Everything is considered illusion. But then what exactly is the difference between an illusion? 280 00:33:10,860 --> 00:33:18,640 They. For us, the actual functions of it and the cognition of the mirage and cognition of the net. 281 00:33:19,090 --> 00:33:26,800 How do you distinguish? So one of the problems that he felt previous management has not really articulated was this out to distinguish the. 282 00:33:27,950 --> 00:33:33,350 So to help with this imposed on the persons epistemology in terms of its. 283 00:33:34,610 --> 00:33:43,670 Distinguishing features of four defining characteristics some of honour that is accurate knowledge, but I think some are epistemic instruments. 284 00:33:43,970 --> 00:33:48,710 But I'm just correct, it's probably accurate knowledge. 285 00:33:50,510 --> 00:33:57,050 Labour is that catchy and says, fine, we can we can have two types of epistemic instruments. 286 00:33:57,770 --> 00:34:00,770 We can have inferential and we can have perceptual. 287 00:34:01,160 --> 00:34:08,210 These are two types of political order and democratic proposed. That's how we can know everything, everything, maybe sexually or information. 288 00:34:08,960 --> 00:34:17,790 Then he distances himself from Don Quixote, using four different types of educated action speeches. 289 00:34:17,980 --> 00:34:25,610 But he adds two types of inference and implies you can have both the inference through analogy and inferences through testimony. 290 00:34:26,760 --> 00:34:33,570 Well for you, kind of an inference based on what someone said. Oh, they say that therefore that's just like this analogy. 291 00:34:33,660 --> 00:34:39,140 Therefore, it adds these types of influences that we can use or certain measurement. 292 00:34:39,150 --> 00:34:43,620 But to have a coherent epistemology, even if everything is on real. 293 00:34:45,000 --> 00:34:48,120 And he divides these up into these two types of. 294 00:34:49,500 --> 00:34:51,580 Epistemic instruments. Two types of summer. 295 00:34:52,690 --> 00:35:00,510 So conventional epistemic instruments, they weren't they validated conventional, conventional thinking and they stayed true. 296 00:35:00,590 --> 00:35:04,950 They established, they validate. Ultimate epistemic instruments. 297 00:35:04,950 --> 00:35:10,530 They weren't ultimate. They established ultimate speeds do not contradict each other. 298 00:35:10,950 --> 00:35:15,450 They had different areas of expertise. So a telescope can see the moon. 299 00:35:15,660 --> 00:35:23,790 They can't see a microorganism, but it doesn't invalidate. Likewise, the ultimate instrument. 300 00:35:24,270 --> 00:35:29,760 It can perceive reality to perceive ultimate, but it cannot. 301 00:35:30,240 --> 00:35:34,020 But that doesn't invalidate nominal with tables and chairs. 302 00:35:41,650 --> 00:35:45,610 Then he goes on to say something quite fundamental for his sister. 303 00:35:47,080 --> 00:35:55,090 Any job is done. And if it's it took the objects that are positive conventionally, this means conventional thing. 304 00:35:55,960 --> 00:35:59,740 They must be warranted by conventional instruments. 305 00:36:06,940 --> 00:36:12,399 So I had to be able to distinguish the difference between a mirage and an actual light blue. 306 00:36:12,400 --> 00:36:18,760 To be able to out is proven true to oneself and to others via recognition. 307 00:36:19,060 --> 00:36:23,290 Otherwise we fall into scepticism, heavy concrete, anything but social relativism. 308 00:36:23,560 --> 00:36:37,520 But every opinion, every idea is equally. However, he's a matchmaker, so he still accepts that all conventional things. 309 00:36:37,540 --> 00:36:40,840 Are you at all deceiving who objects? 310 00:36:40,960 --> 00:36:45,730 It will appear to possess this intrinsic like intrinsic effort, and they don't. 311 00:36:45,730 --> 00:36:52,310 And that's what they're deceiving. I'm a tenant all my drama because it's about many other things. 312 00:36:52,930 --> 00:37:00,440 All conventional things are deceiving. From the objects on them, from the subject's side, all conventional epistemic instruments are to see. 313 00:37:02,520 --> 00:37:06,720 At truer. Okay. 314 00:37:06,860 --> 00:37:17,140 So you've got a situation similar to. A hallucination, let's say a pink elephant and a consciousness that is hallucinating. 315 00:37:19,900 --> 00:37:26,860 But the pink elephant is said to be. Britain is being haunted by this confused cognition. 316 00:37:28,320 --> 00:37:31,500 And yet it still functions. It still work. 317 00:37:31,910 --> 00:37:36,660 So this is a. Problem that people criticise him for. 318 00:37:38,230 --> 00:37:40,360 Well says. And yet objects are positive. 319 00:37:40,360 --> 00:37:46,219 Conventionally, even if they are deceiving, they must be warranted by conventional epistemic instruments must be proven, 320 00:37:46,220 --> 00:37:50,140 they must be established, and you need to have a valid no object. 321 00:38:01,110 --> 00:38:07,170 So to sum up this point, thus ascribes ontological ontological truth to near conventions. 322 00:38:07,500 --> 00:38:14,040 Despite recognising that receiving unconventional accuracy in their certifying buying a warranty. 323 00:38:15,220 --> 00:38:19,060 Four minus seven despite not recognising power to see. 324 00:38:20,880 --> 00:38:25,230 He hopes thereby to avoid epistemic and ethical relativism. 325 00:38:26,430 --> 00:38:34,750 But this would lead to a barrage of criticism from outside some tradition and was considered realist or foundation interpretation using. 326 00:38:36,020 --> 00:38:42,150 Based on the terminology and many Western interpreters were said about. 327 00:38:46,130 --> 00:38:55,460 We've got the debate essentially revolve around one of how to interpret this term, somebody, Thatcher or Stamper. 328 00:38:55,880 --> 00:39:00,400 And so there's some some pretty well I'd say concocted. 329 00:39:00,420 --> 00:39:08,080 It leans towards the conventional wisdom its meaning of action or and perhaps 330 00:39:09,650 --> 00:39:14,770 many of us do disagree with some copy they lean towards obscuration which you. 331 00:39:19,690 --> 00:39:26,319 It seems to me like the central cog that lots of these debates revolve around is trying to catch this common 332 00:39:26,320 --> 00:39:32,920 source for most people who in general is the common source that everyone who considers himself a Jewish reliable. 333 00:39:34,650 --> 00:39:42,930 And he gets free meetings of some pretty. One is conventional, roughly speaking, one is observational and one is mutually dependent. 334 00:39:49,780 --> 00:39:57,000 Reach obscuring doctrine upon obscuring unclear unclarity. 335 00:39:57,980 --> 00:40:02,880 Of. Confusing. 336 00:40:05,310 --> 00:40:10,920 Obstructing the obstructing Innocence Policy. 337 00:40:12,690 --> 00:40:15,600 So these objects are considered conventional truths for various reasons, 338 00:40:16,440 --> 00:40:20,250 in an observational sense, in the sense that they appear one way but don't exist that way. 339 00:40:21,120 --> 00:40:28,290 Therefore, they obscure us from understanding how they really are as one of the ways in which happened on September. 340 00:40:33,050 --> 00:40:36,740 There's a there's enormous amount of things to say here. But was. 341 00:40:38,160 --> 00:40:42,510 So then let's just go to Suncorp's interpretation of the example that this content is comparable. 342 00:40:42,510 --> 00:40:47,910 So commentary to Kopitar, and he begins discussion on this question. 343 00:40:48,860 --> 00:40:53,570 Especially the Tibetan. The job, they said, is that they sent in beings. 344 00:40:53,580 --> 00:40:57,090 And the example that I can conjure up that visual perception. 345 00:40:57,330 --> 00:41:02,550 And if it's a gender. They are conventional estimates instrument. 346 00:41:02,970 --> 00:41:10,550 So the accurate accurate knowledge and staying accurate. Then she need to get us to semi truck. 347 00:41:10,560 --> 00:41:24,230 Ma'am. Chuck Chuck my college education and much if you look at this is this question if the visual perceptions of these beings are warranted by. 348 00:41:25,930 --> 00:41:29,380 Epistemic instruments. Not if they are. There weren't. 349 00:41:30,690 --> 00:41:33,570 Perceptions of those are weren't that valid accurate? 350 00:41:34,170 --> 00:41:41,730 If a single basis or a single object is warranted by the concealment instruments of those discordant visual perception? 351 00:41:44,520 --> 00:41:52,139 Then it would not be contradictory for something to be passed in blood and not there would be no reliability to what whatsoever, 352 00:41:52,140 --> 00:41:59,960 to what is proven by epistemic instrument. So accurate knowledge would essentially no longer be accurate anything again. 353 00:42:00,540 --> 00:42:05,660 And it would be very difficult to say I know anything. That's the problem, Right. 354 00:42:06,310 --> 00:42:12,240 And so some caucus solution is quite perplexing and confusing, but it has some. 355 00:42:14,060 --> 00:42:18,140 But some depth to it. He proposes a a logical solution. 356 00:42:19,010 --> 00:42:23,210 What's the. The. This is his solution. 357 00:42:23,810 --> 00:42:30,350 He says, Well, yes, because we can't all perceive the same object as having utterly contradictory quality. 358 00:42:31,010 --> 00:42:34,520 Michael invited me to see this as the table wasn't as benign. 359 00:42:35,330 --> 00:42:43,730 We can't do that. But does that work? But isn't this example something that these great philosophers accept to explain how? 360 00:42:44,180 --> 00:42:49,520 But what he says is that the human perceives water. The guy sees bugs and Davis sees nectar. 361 00:42:49,760 --> 00:42:54,680 They all see their own unique, creepy object that is unique to themselves. 362 00:42:55,900 --> 00:43:02,380 And therefore they don't invalidate each other. Each of their commissions are accurate and they but they do not invalidate each other's. 363 00:43:03,480 --> 00:43:07,250 Therefore, we have not fallen into this anaemic relativism and scepticism. 364 00:43:08,630 --> 00:43:14,750 The maintenance of conventional cognitions. So this you can still have accurate provision. 365 00:43:16,330 --> 00:43:22,360 And there is a solution to this example possibly raises more questions than answers. 366 00:43:24,360 --> 00:43:38,210 But it is a possible interpretation of it. Okay, so. 367 00:43:40,770 --> 00:43:51,260 Because getting to find out more details of this argumentative debate actually has a lot to say on this and has a really quite a steep reputation. 368 00:43:51,310 --> 00:43:55,050 Some that leaves open question answers more so now so we can actually discuss it. 369 00:43:55,560 --> 00:44:01,080 But maybe just to wrap up, because essentially, as I said at the beginning, this is quite early research. 370 00:44:01,080 --> 00:44:09,110 It's still very early days. And I should mention that a lot of this work from Axel and his refutation of. 371 00:44:10,210 --> 00:44:16,830 I would anyway like to not work out with accents on top of the. 372 00:44:17,780 --> 00:44:29,250 And then in terms of I won't say contribution, it's just observations from all of the above, we can see that perceptual relativism is a problem, 373 00:44:29,370 --> 00:44:37,410 but it's what Spence has been struggling with for thousands of years, making sense of it via ethical, idealistic and non foundational viewpoints. 374 00:44:37,920 --> 00:44:42,960 These narrative and possible textual circuits and states and intriguing aspects of British discourse 375 00:44:43,200 --> 00:44:50,500 and literary history and literary heritage text embody and represent the crystallisation. 376 00:44:50,530 --> 00:44:58,140 Perhaps thousands of debates and conversations of a given subject, like a hub of knowledge and opinions that's now stolen, 377 00:44:58,590 --> 00:45:03,329 and that perpetuates itself through further discussions by the conversations that 378 00:45:03,330 --> 00:45:07,800 eventually crystallise into a new line of inquiry and the text that represents. 379 00:45:08,940 --> 00:45:16,200 This is not necessarily perfect. In many situations you have accidents pre-empting arguments against what happens. 380 00:45:17,390 --> 00:45:23,180 Or responding to arguments that have not yet written or only written down and made its own. 381 00:45:23,750 --> 00:45:29,480 You also have lots of developing arguments from previous authors. 382 00:45:30,570 --> 00:45:34,620 But in essence, then my Democrat discourse, that seems somewhat timeless. 383 00:45:38,220 --> 00:45:42,420 A sphere of metaphysical inquiry. Finding a thousand years is major. 384 00:45:42,420 --> 00:45:48,030 Players seem to be in constant dialogue with each other, reaching back before and across time to respond, 385 00:45:48,030 --> 00:45:57,120 to pre-empt and to support various insights, and maybe in sonnets, perhaps simply because it's about prominence. 386 00:45:57,120 --> 00:46:00,210 We are never old or for that matter, we've. 387 00:46:01,810 --> 00:46:02,410 Thank you very much.