for - question - nilhism - nondualism - is fighting evil a contradiction? - Rupert Spira - Bernado Kastrup - question - nilhism - how do we prevent falling into?

question - nondualism - is fighting evil a contradiction? - Pondering this idea raises the question: - Is fighting evil a contradiction? - Do we fall into duality if we fight evil? - Does nonduality imply not creating categories of morality of good and evil? - This question has no answer because - If you understand the question, you are already - a language user - applying some morality - We are already post category and post linguistic - we can never undo this and get back to pre-category and pre-linguistic - Fighting evil cannot conquer it because - in fighting evil, this implies using (deadly) force - deadly force results in death, the most extreme form of suffering - It is tantamount to abuse and justifying death is the greatest act of separation, causing great suffering to the other - In effect, we have the same result as the abuser and this can create a new generation of abused

question - nilhism - how do we prevent falling into? - Rather, what is needed is to PENETRATE moral relativism / dualism altogether to re-discover the common sacred ground both moral categories are based upon - The use of force as a form of vengeance - is the perpetuation of the abused-abuser cycle

• for: definition, definition - self, compassion, science - compassion, self-illusion, self-illusory, nilhism
• definition
  • Self is an illusory modelling construct created by perceptual systems of Agents

• paraphrase

  • Self is an illusory modelling construct created by perceptual systems of Agents
  • Agents construct models of causal Selves for others, and for ourselves, using the same machinery.
  • The same mechanisms that cause an agent to act toward stress reduction in itself
    • (even though the beneficiary of those actions is in an important sense impermanent)
  • can be expanded to extend to other Selves.
  • In this way, while our focus is on understanding and formulating Self in a way that is applicable to a broad range of scientific contexts,
    • we also see ourselves as here contributing to the treatment of perennial issues in contemporary Buddhist philosophy
      • such as the feasibility of genuine care in a world without real individuals

• comment

  • the last statement has always been a paradox for me
  • Buddhist teachers often warn of how mistaken, immature views of emptiness can lead to harmful action
    • Indeed, if no selves exist, then over can easily mistaken nilhism as the logical behavioural conclusion
    • yet, teaching texts make clear that there is something critical the student has missed it they come to that conclusion
  • the transformation is missing its most important element of that false conclusion persists