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principles are mainly by seeing how he in fact conducts himself.]: This is a muddle. A man cannot be said to ‘break’ a moral principle. p. 312/26-28 [Moreover the logic of practical language is adapted to the practice of ordinary men, not to that of mental paralytics.]: Practical language, then, has its philosophical limitations. p. 313/37-314/2 [But the one thing he cannot do is to try to alter his conception of the Good Life; for it is ultimately by reference to this conception that all his choices are made.]: If you define the conception of the Good Life as the conception by ultimate reference to which all choices are made, it is a mere tautology to say that one cannot choose to alter this conception. But it does not follow that there is such a conception: all that is implied is that upon any occasion of choice the degree of reflexion or self-criticism involved is limited. If there really was the conception of the Good Life we should have to conclude that the limit of the degree of self-criticism was fixed at a certain point. But this is evidently not so. A limit is only reached when successive reflexive regressions reveal no fresh attitude. This will tell us something about the nature of pro and con attitudes, but not about the Good Life. The ethical limit is reflexion for its own sake. p. 315/12-19 [We may ask what ‘we’ mean by a certain word; but we do not all mean the same thing and, if we did, it would be impossible to understand why it is that, in a philosophical dispute, which is concerned with the meanings of words that are the common property of everybody, the points made by the protagonists on each side seem to their opponents so absurd, and far-fetched.] ‘in a philosophical … everybody’ noted: This excludes from philosophy any concept for which there is no adequate word. p. 28/n.19

Nyanaponika Thera, The Discourse on the Snake Simile, Kandy, BPS, 1962 [‘The Universe is the Self’, lit.: ‘This (is) the world, this (is) the self’ (so loko so attå). That, in fact, an identification of the two terms is intended here, will be shown in the following comments. The best explanation of the passage is furnished in the Brahmajåla Sutta (D. 1) where a similar


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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