Look at it this way, you used to use the example of a car about to hit someone. So, lets go back to that. All of this, I have to say of course, IMO.Circle5 wrote: ↑Wed Oct 25, 2017 5:32 amSo if one believes their family members will not continue to exist after they die, does this not imply that they only consider themselves to exist, and not their family members ?Coëmgenu wrote: ↑Tue Oct 24, 2017 6:23 pmNo!
These theories are non-substantialist theories.
Solipsism means that you think "only you" exist. That is the root of solipsism. Nothing about external reality. It 'means' only you exist. Theories about the substantiality or nonsubstantiality of the world follow therefrom.
You are J walking. A car is about to strike you. After it kills you, it will continue onward and kill several people behind you on the sidewalk. After you are dead, does the car continue and do the people behind you still die on account of that continuing car?
The answer is yes, the car will still continue on doing what it was doing and the people behind you will still die, killed by that very car. This is because no one (well, to be fair, some people say this, but they are a far more eccentric and small minority than you think, IMO) argues that "empty of inherent existence" or even "asvabhāva" has ever meant that causality does not exist and that causes and conditions do not interact. Saying that the car is "empty of car" simply means that there is no "true identity" that is the "fundamental 'car' essence" in a way that is indivisible and irreduceable. You can break the car down into its constituent parts. You can also break the car down into the experience of the car. You cannot find the discreet "only-car" essence. Because it does not exist.
A lot of people are what I would like to call "Emptiness Mystics" IMO. If I wanted to be less generous I would call these unnamed and unspecified peoples "para-Madhyamakas". You would call them "Emptiness Eel-wrigglers". Suññavikkhepa perhaps. 像空性之扭動, to use the language of the āgamāḥ.
That is, they do a great job, standing on the shoulders of the Madhyamaka giants, in declaring emptiness to not be whatever anyone just described it as, regardless of however they just described it.