By Dan Lusthaus
A richly complicated learn of the Yogacara culture of Buddhism, divided into 5 components: the 1st on Buddhism and phenomenology, the second one at the 4 easy versions of Indian Buddhist notion, the 3rd on karma, meditation and epistemology, the fourth at the Trimsika and its translations, and eventually the 5th at the Ch'eng Wei-shih Lun and Yogacara in China.
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Additional resources for Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun (Routledge Critical Studies in Buddhism)
Intentionality is the main phenomenological theme, and the intentional structure can be revealed through analysis; precisely this is the task of phenomenological description. 53 Intentionality reveals itself as having two correlative poles, the noetic or subjective pole, and the noematic or objective pole. The noetic phase is that of the acts of consciousness, while the noematic is the object of consciousness. The object of consciousness is always a sense, a meaning, something intended, something meant, and the acts of consciousness are what make present this meaning.
182, 187-9. , p. 183. , pp. 95-7. "38 Biologists, for example, in pursuing their work in the laboratory, do not ask how is biology possible, nor what type of ontological status the being which is studied by biology has, but rather raise only those questions and carry through those methods which are part of the biological science itself. Dogmatics here is to be understood then in the sense that the working scientist takes the facts that are given, and takes them as such, and applies to them only the methods and questions that flow directly from the very nature of the science.
242. , p. 413. , p. 221. EPISTEMOLOGY AND THE METAPHYSICS OF PRESENCE 35 object. And this region is the original region, the region upon which all others depend. Secondly, this allows that all of the modes of consciousness can now be understood as modifications of consciousness of the primordial dator intuitions, those through which being is self-evidently given. This means that in principle it is possible to return to that absolute evidence, that presence to being in which the object, given to consciousness in its originary mode as bodily presence, has an indubitable claim to being.