新西兰哲学论文代写:三昧哲学

2018-12-02 18:03

在三昧哲学中，区分自我(精神/意识)和物质/自然(般若)是三昧哲学的核心。三昧哲学阐述了这样的意识自我和所有由物质/自然呈现给这样的自我的现象之间的基本二元论。这类物质/自然现象包括对智力的反映，使事物个性化的能力(I-Maker/Ahamkara)，本能的头脑(manas)，感知感官数据的能力，行动的能力，感官感知要素的原则，以及总体要素。当Prakriti出现在Purusha面前时，它们就会出现，当Prakriti和Purusha之间出现错误识别时，它们就会陷入和纠缠。在自我和非自我之间的错误混淆被认为是在这个世界上永久束缚的根本无知。解放是寻求意识到这样的区别在一个非常深的个人知识水平,这可能最终使用心灵的伟大的教师——知识反射(般若/ Mahat)与普拉萨没有错误的识别,然后这样的纠缠将瓦解的影响将不再受化身或困惑Prakriti。在三昧哲学中，古纳是普拉克里提的三种“倾向”之一:他玛、萨特瓦和拉加斯。Guna是思想的倾向，而不是状态的倾向。举个例子，sattva guna是一种力量，它倾向于将心灵带入纯净，但不是纯净本身。同样地，拉加斯古纳是一种倾向于使头脑执行某种行动的力量，而不是行动本身。
新西兰哲学论文代写:三昧哲学
In Samkhya philosophy it distinguishing between Self (Spirit/Consciousness Purusha) and Matter/Nature (Prakrti) is of central importance to Samkhya Philosophy. Samkhya Philosophy elaborates a fundamental dualism between such aware Selves and all the phenomena that is presented to such Selves by Matter/Nature. Such phenomena of Matter/Nature includes reflections of the intellect, the faculty that makes things personal (the I-Maker/Ahamkara), the instinctual mind (manas), the capacities to perceive sense data, the capacities to act, the principles of the elements of sense perception, and the gross elements. These arise when Prakriti is in the presence of a Purusha, and they become enmeshed and entangled when there is mis-identification between Prakriti and Purusha. False confusion between the Self and what is not the Self is considered the fundamental ignorance that perpetuates bondage in this world. Liberation is sought by becoming aware of such distinctions on a very deep level of personal knowledge, so that one may eventually use the great faculty of the mind — intellectual reflection (Buddhi/Mahat) — without mistakenly identifying it with the Purusha, and then the effects of such entanglement will unravel and one will no longer be bound by incarnations or confused by Prakriti. In Samkhya philosophy a guna is one of Prakriti’s three “tendencies”: tamas, sattva, and rajas. Guna is the tendency of the mind and not the state. For instance, sattva guna is that force which tends to bring the mind to purity but is not purity itself. Similarly rajas guna is that force which tends to bring the mind to perform some action but is not action itself.

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