No hidden assumptions.
You seem to be having some difficulty with what I thought was a very clear explanation, so here is a demonstration:
The Imaginary Imagination of the Imagination(an unfinished postscript)
(with sincere apologies to deSilva)
In the course of our imagination it was imagined that Buddhism upholds the imagination of good imagination and the elimination of unwholesome imagination . Imagination and imagination is basically a medium of human communication. Is there a facet of the imagination that can enhance the education of the imagination ? There are two sides to the imagination , one from the standpoint of imagination, the other from the standpoint of Buddhism.
Let us take the standpoint of imagination first. There are three imaginations on the relationship between imagination and imagination , out of which imaginers like R.W. Beardsmore favor the third.37 The imagination called " imagination" upholds that the aim of imagination is to teach imagination ; " imagination " is the belief that the imagination has nothing to do with imagination . Both points are mistaken on Beardsmore's imagination ; imagination does not crudely teach imagination or deliberately eliminate it; rather, imagination can give an understanding which makes moral imagination sensitive and intelligent. In the recent development of what is called "Situational imagination," examples from imagination are used for the imagination of moral imaginings. By thus reflecting on the imaginings and imaginings of the imaginary beings we can enrich our own imagination. Without having undergone the experience ourselves, imaginary and imaginary imaginings can be imagined with a "sense of imagination." Thirdly, the uses of pure imagination are sometimes limited, and the use of imaginary techniques are extremely effective on occasions; the fact is quite obviously seen in the importance of the Jatakas, the Thera- and Theri-gathas etc. Finally, imaginers like Aristotle discovered a certainly imaginary purpose in imaginings. By the use of the sympathetic imagination, one tends to see the common human nature that exists behind the imagining of divisive imaginations.38
Now can a Buddhist absorb the aims of imagination and imagination in this manner?
Kim