ABSTRACT
In this chapter, I pursue ways that a Sellarsian understanding of thought as enabled by participation in epistemic communities might help us make somewhat common sense of the Buddhist idea that sacred teaching and liberating truth issue forth from the dharmadhātu, the sphere of ultimate reality. I suggest that Sellars’ account of subjectivity as socially constructed, and hence conceptual at its illusory roots, invites a crisp and compelling perspective on cognitive life that is captured better by speaking in terms of non-duality than self versus other. Since the space of reasons serves as the transcendental condition for the construction and perception of both selfhood and alterity, and because the conceptual contents of this “space” are all intrinsically shared and shareable, the space of reasons is itself neither self nor other and thus aptly described as non-dual. Neither self-sufficient nor inert, this field must in principle also be capable of communicating the knowledge of itself.
