Ritual, Self-deception and Make-Believe: a Classical Buddhist Perspective

Abstract

Everyone, with the possible exception of those who are really good at it, is personally familiar with the phenomenon of self-deception. Anyone who has been conscious of struggling with a temptation to do what goes against her own better judgment and has then found justification for yielding to temptation is familiar with self-deception. So if I may be allowed to begin with the assumption that most of us have experienced a phenomenon that we would identify as some form of self-deception, what I shall try to do in this paper is to examine how one particular theory of personal identity can account for the phenomenon. Having done that, I shall look into the question of one of the mechanisms of self-deception and then into the question of whether there are occasions in which the mechanisms of self-deception may be regarded as producing more positive results.

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References found in this work

1. The Deceptive Self: Liars, Layers, and Lairs.Amélie Oksenberg Rorty - 1988 - In Amelie Oksenberg Rorty & Brian P. McLaughlin, Perspectives on Self-Deception. University of California Press. pp. 11-28.
Nagarjuna: The Philosophy of the Middle Way.David J. Kalupahana - 1988 - Religious Studies 24 (4):529-533.
Principled atheism in the buddhist scholastic tradition.Richard P. Hayes - 1988 - Journal of Indian Philosophy 16 (1):5-28.
Causality: The Central Philosophy of Buddhism.Charles S. Prebish - 1976 - Journal of the American Oriental Society 96 (3):463.

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