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Perspective word art

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Do Buddhists really believe that we have no self? Do you mean that none of perspective word art exist? But we don't exist as selves. And to believe that you do exist as a self is a serious, albeit common, pathology. Let me explain. The Buddhist doctrine of no-self is not a nihilistic denial of your reality, or that of your friends and relatives; instead, it is a middle way between such a nihilistic denial and a reification of the existence that you do have. That reification is instinctive, and then forms the basis for lots of bad perspective word art and metaphysics, as well as for some really problematic ethical thought and conduct, all of which lead to a mass of suffering.

Let us begin by identifying the self whose existence is denied. It is the self that we instinctively regard as the core of our being. It is the thing which continues as the same entity throughout our lifetime and into the afterlife or next life if you believe in such things.

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These parts don't have a unity. The denial has two dimensions—the diachronic and the synchronic. That is, Buddhists deny that anything retains its identity over time this perspective word art the doctrine of universal impermanenceand that even at a given moment, there is no unity to who we are, and nothing in us that answers to the object of our habitual self-grasping.

perspective word art

Let us begin with the impossibility of anything retaining its identity over time - the diachronic dimension. To see this point, it is useful to distinguish between strict identity and mere similarity.

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When we say that x is strictly identical to y, we say that x and y share all properties, that they are one and the same thing, perhaps under two perspective word art descriptions. It is not just that they look so similar, and each wear the same kind of hat.

There is only one thing, under two descriptions. But Her Majesty the Queen now and the young girl who was crowned in are not strictly identical to one another. They are similar in certain respects, but different in many others. One is much older than the other.

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One is married to Phillip; one is not. We call them by the same name, but that is because of relationships of similarity and causal continuity, not strict identity. There is no strict identity over time, because any two stages of the same continuum are of different ages, if nothing else, and so do not share all properties, and so perspective word art not identical. The fact that we treat individuals as literally the same despite changes over time is a confusion of identity with similarity and causal continuity, not a recognition of an underlying reality. But, you might say, even if I have no identity over time, I have an identity right now, more info synchronic identity.

There is something that is me. And it is a single, unitary thing. Buddhists, however, deny this. They urge instead that while you believe that there is a single unitary you, if only for a moment, there is nothing but a set of causally interrelated psychophysical processes and events that are in turn causally related to prior and succeeding such collections. There are perceptions, feelings, personality traits, physical parts, such as hands and a heart, but no self.

Rid yourself of the myths that you live by.

You can take some away and still be you. You can replace some, and still be you. You can add new ones, and still be you. And if you take them all away, one by one, until there is no body and no mind left, there is no you remaining.]

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