Context and question: Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.
What is the term for constantly changing physical and mental parts?
Answer: skandhas
Context and question: Hayek’s concept of the market as a spontaneous order has been recently applied to ecosystems to defend a broadly non-interventionist policy. Like the market, ecosystems contain complex networks of information, involve an ongoing dynamic process, contain orders within orders, and the entire system operates without being directed by a conscious mind. On this analysis, species takes the place of price as a visible element of the system formed by a complex set of largely unknowable elements. Human ignorance about the countless interactions between the organisms of an ecosystem limits our ability to manipulate nature. Since humans rely on the ecosystem to sustain themselves, we have a prima facie obligation to not disrupt such systems. This analysis of ecosystems as spontaneous orders does not rely on markets qualifying as spontaneous orders. As such, one need not endorse Hayek’s analysis of markets to endorse ecosystems as spontaneous orders.
What is the term used to describe the obligation for humans to avoid disrupting the ecosystem?
Answer: prima facie
Context and question: Dreyfus writes that after the Phagmodrupa lost its centralizing power over Tibet in 1434, several attempts by other families to establish hegemonies failed over the next two centuries until 1642 with the 5th Dalai Lama's effective hegemony over Tibet.
What did the other families fail to establish?
Answer:
hegemonies