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Extra info for All Welcome!: A Best Practice Guide to Including Disabled People in the Life of the Church
There is simply the first-personal stream itself. Thus, while Dharmakı¯rti argues that consciousness is intrinsically personal, that is, it manifests in a first-personal how, or mode of givenness, it doesn’t follow, he further insists, that there is a single, stable who serving as the recipient of this stream. Dharmakı¯rti’s discussion of the self is in this way a deflationary realism. The sense of self at the core of phenomenal consciousness (svasam Á vedana) is indeed very real. This quality, for Dharmakı¯rti, is subjectivity: it is what makes consciousness the unique phenomenon that it is.
We can thus conceptually distinguish two aspects of each mental state: its world-presenting objective aspect ( gra¯hya¯ka¯ra) and its subject-referring subjective aspect ( gra¯haka¯ka¯ra). However, THE WHO AND THE HOW OF EXPERIENCE 33 the point of this discussion is to indicate that within the Buddhist tradition there is room for a view that admits the reality of subjectivity, while nevertheless denying the ultimate existence of an enduring self. Dharmakı¯rti insists that conceding the subjective or self-reflexive character of consciousness is compatible with the core Buddhist notion of ana¯tman.
E. the first-person phenomenal mode of access to the intentional content, such as the act of perceiving a tree, remembering a childhood experience, or imagining a unicorn). Put differently, svasam Á vedana refers to the ‘self-illuminating’ (svapraka¯´sa) character of conscious states. g. dharmas, or momentary, individual atoms or tropes) which have intrinsic nature. See Siderits (2007) for a clear introduction to this debate (and others) within the Buddhist philosophical tradition. e. e. the auditory experience of the car roaring by as my auditory experience).