The Embracing of Realism and Anti-Realism by Vasubandhu
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In this study we aim to find a new way out of the epistemic view about Yogācāra or the Vijñānavādins by means of the argument of “realism and anti-realism”, looking at the issue which is considered to be a sort of idealist philosophy in connection with their claim of “vijñaptimātra” (merely representation) theory. Yogācāra as the empiric realism that Lusthaus wants to advocate is reasonable, but the evaluation for the epistemic view of Yogācāra as a typical example of the philosophy of idealism also has some validity. Therefore, to overcome the limitations of this debate, an exit must be found by using a new alternative trial. I propose an alternative trial to account for the epistemic view of Yogācāra, which shows how Vasubandhu tried to overcome nihilism, on the one hand, while overcoming essentialism on the other. This will be called “the embracing of realism and anti-realism”, Vasubandhu has attempted to escape suspicion of essentialism and nihilism; to do that and have secured an aspect of the “certainty” of our experience in terms of realism and an aspect of the “relativity” in terms of anti-realism. His argument will be meaningful, in that it can pinpoint what problems Vasubandhu tried to overcome through these attempts, rather than the question of whether the argument was successful or failed. Because the philosophical problem that Vasubandhu encountered at his time was the same as it is now, but the way of explaining how we get the certainties and relativities of cognition is different from ours, we would judge that his solution is insufficient in our times. In other words, if we see that Vasubandhu has failed to argue those issues from our current point of view, it cannot guarantee the certainty of the perception that realists think, based on this, that we can evaluate the epistemic view of Vasubandhu as ideologist and an extreme relativist philosopher too. Conversely, Vasubandhu can be judged as a typical essentialist unless the relativity of the perception that anti-realists think is secured within his argument. Therefore, what matters to us now is not to fossilize Vasubandhu’s legacy with our assessment, but to find the significance of the approach at his time; then we are now seeking meaningful reflection from ourselves. Therefore, in this study, I try to confirm that the philosophy of Vasubandhu belongs to “epistemological idealism” and “ontological idealism” simultaneously. This reveals within our context that Vasubandhu tried to cover empiric realism and explores the certainty of recognition, on the one hand, to cover anti-realism and accept the relativity of experience on the other.
Abstract
In this study we aim to find a new way out of the epistemic view about Yogācāra or the Vijñānavādins by means of the argument of “realism and anti-realism”, looking at the issue which is considered to be a sort of idealist philosophy in connection with their claim of “vijñaptimātra” (merely representation) theory. Yogācāra as the empiric realism that Lusthaus wants to advocate is reasonable, but the evaluation for the epistemic view of Yogācāra as a typical example of the philosophy of idealism also has some validity. Therefore, to overcome the limitations of this debate, an exit must be found by using a new alternative trial. I propose an alternative trial to account for the epistemic view of Yogācāra, which shows how Vasubandhu tried to overcome nihilism, on the one hand, while overcoming essentialism on the other. This will be called “the embracing of realism and anti-realism”, Vasubandhu has attempted to escape suspicion of essentialism and nihilism; to do that and have secured an aspect of the “certainty” of our experience in terms of realism and an aspect of the “relativity” in terms of anti-realism. His argument will be meaningful, in that it can pinpoint what problems Vasubandhu tried to overcome through these attempts, rather than the question of whether the argument was successful or failed. Because the philosophical problem that Vasubandhu encountered at his time was the same as it is now, but the way of explaining how we get the certainties and relativities of cognition is different from ours, we would judge that his solution is insufficient in our times. In other words, if we see that Vasubandhu has failed to argue those issues from our current point of view, it cannot guarantee the certainty of the perception that realists think, based on this, that we can evaluate the epistemic view of Vasubandhu as ideologist and an extreme relativist philosopher too. Conversely, Vasubandhu can be judged as a typical essentialist unless the relativity of the perception that anti-realists think is secured within his argument. Therefore, what matters to us now is not to fossilize Vasubandhu’s legacy with our assessment, but to find the significance of the approach at his time; then we are now seeking meaningful reflection from ourselves. Therefore, in this study, I try to confirm that the philosophy of Vasubandhu belongs to “epistemological idealism” and “ontological idealism” simultaneously. This reveals within our context that Vasubandhu tried to cover empiric realism and explores the certainty of recognition, on the one hand, to cover anti-realism and accept the relativity of experience on the other.
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