The Sāṁkhyakārikā is one of the classical texts of the Sāṁkhya philosophy. In this text, the concept of Puruṣa is regarded as 'a pure conscious being' and the ultimate reality of the universe. It relates to Prakṛti for an evolution. During evolution, if a living creature is created, an element of Puruṣa is believed to be embedded in it, i.e., life/consciousness. Since many living creatures exist on the earth, a plurality of selves exist. We consider a living creature (i.e., a person) a 'narrative self.' In contrast to a narrative self, we regard Puruṣa as the 'minimal self.' Against this backdrop, the paper examines the minimal self's origin, nature, and function. It elucidates the differences between the 'minimal self' and a 'narrative self.' It analyzes Sāṁkhyakārikā's arguments about the minimal self and narrative self by relating them to Dan Zahavi's and Shaun Gallagher's interpretations of the minimal and narrative self. The paper illustrates transcendental and empirical consciousness by considering the minimal and narrative selves. In the end, the paper submits that the minimal self is a prerequisite for the existence of a narrative self, and they have an inherence relation to their subsistence.
Thursday July 9, 2026 11:00am - 11:55am AEST Steele-3093 Staff House Rd, St Lucia QLD 4067, Australia
According to Asian nondual traditions, the apparent separation between subject and object is an illusion. If this is true, then how do we understand the nondual experience and even more importantly how do we experience it? I argue that we can distinguish between two types of nonduality: (1) Nonduality by exclusion: An experience in which there is no distinction between subject and object. (2) Nonduality by inclusion: An experience in which subject and object are non-separate, but in which an experiential distinction can still be drawn. While there are certainly many reports of contemplative experiences that involve the former, I am particularly interested in how to experience the latter in everyday life. To explore this and most importantly to experience nonduality directly for ourselves, I will guide the audience through a series of Douglas Harding’s first-person experiments. While conceptualisations of the phenomenology of nonduality may never be entirely adequate, I believe that different accounts can be useful for bringing out different aspects of these experiences. I will hence conclude by outlining five potential accounts: reductive identity (the bundle theory), substance-mode, the paradoxical account, co-constitution and the dialectical account.
Thursday July 9, 2026 12:00pm - 12:55pm AEST Steele-3093 Staff House Rd, St Lucia QLD 4067, Australia
The doctrine of Dependent Origination is a view of a great Philosopher Buddha. Seeing Dependent Origination is seeing the truth of the Selflessness of dharmas (Emptiness of dharmas). This is a unique view of the history of Philosophy. The doctrine of No-self is a feature of Buddhist teachings, which is entirely different from all philosophies and beliefs of the world. Nagarjuna appeared several centuries after the Buddha and followed the thought of Dependent Origination to establish the Madhyamika (Sunyata) school or Middle Way. Although many centuries have passed, Nagarjuna’s doctrine of emptiness is still valid for breaking all attachments. This empty foundation can be seen as the pinnacle of wisdom that has brought Buddhism above all other doctrines. Nagarjuna Philosophy of Logic of Emptiness on Logic Two truths and Logic of Non-Dualism, or Logic of Eight Negations. The Two Truths logic clearly explains the existence of emptiness as well as its practicality. The logic of Non-Dualism (Eight negations) smashes all thoughts of attachment to worldly phenomena as well as creative ideas of some schools.
Thursday July 9, 2026 2:00pm - 2:55pm AEST Steele-3093 Staff House Rd, St Lucia QLD 4067, Australia
