Nagarjuna applies his emptiness theory to motion and change. Delving into the concept of motion and location in relation to verbs. Examining Sanskrit grammatical theory and exploring objects' roles in motion. Comparing Nagarjuna and Zeno's paradoxes of motion, language, and knowledge. Analyzing Nagarjuna's critique of the validation of sources of knowledge.
Motion is impossible according to Nagarjuna's argument as it occurs in a place being moved across.
Nagarjuna demonstrates the incoherence of defining the starting point of motion by analyzing the motion of a participant in three time periods.
Deep dives
Nagarjuna's denial of motion and its location
Nagarjuna challenges the concept of motion by questioning its location. He argues that if we divide a path into different portions - the part already traversed, the part yet to be traversed, and the part currently being traversed - none of these portions can be the location of the motion. This leads to the conclusion that motion is occurring in a place that is being moved across, which is impossible according to Nagarjuna's argument. By using Sanskrit grammatical notions and examples, Nagarjuna highlights the emptiness and redundancy of statements about motion and argues that our natural languages have inadequate resources for describing it.
Nagarjuna's examination of the beginning of motion
Nagarjuna raises the question of when motion begins and shows that any answer leads to incoherence. He uses the example of a race, where the motion of a participant, such as Jina the crocodile, is analyzed in three periods of time: before the motion, during the motion, and after the motion. Nagarjuna argues that Jina cannot begin to move in any of these time periods, leading to the conclusion that she does not begin to move at all. This argument parallels Zeno's paradoxes and highlights the challenge of defining the starting point of motion.
Nagarjuna's examination of knowledge and its validation
Nagarjuna explores the validation of knowledge, particularly in relation to its sources. He presents different options for validating knowledge, including intrinsic validation, extrinsic validation, and mutual interdependence between the sources of knowledge and the objects known. Through a series of arguments, Nagarjuna refutes each option, ultimately asserting that nothing can be known. He employs a style of argumentation and negation called prasanga, where options are systematically eliminated until the opponent's position collapses. Nagarjuna's examination of knowledge highlights the limitations of language and our ability to describe and justify knowledge.