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Journal of Hindu Studies 6 (3) pp. 391-393.
Hindu and Buddhist Ideas in Dialogue: Self and No-Self, ed., Irina Kuznetsova, Jonardon Ganeri, Chakravarthi Ram-Prasad2013 •
2016 •
The paper deals with the early Yogācāra strategies for explaining intersubjective agreement under a ‘mere representations’ view. Examining Vasubandhu, Asaṅga, and Sthiramati’s use of the example of intersubjective agreement among the hungry ghosts (pretas), it is demonstrated that in contrast to the way in which it was often interpreted by contemporary scholars, this example in fact served these Yogācāra thinkers to perform an ironic inversion of the realist premise—showing that intersubjective agreement not only does not require the existence of mind-independent objects but is in fact incompatible with their existence. By delineating the phenomenological complexity underlying this account, the paper then proceeds to unpack the emergent Yogācāra account of intersubjectivity, its implications on the understanding of being, the life-world, and alterity, arguing that it proposes a radical revision of the way we conceive of the ‘shared’ and ‘private’ distinction in respect to experiences, both ordinarily and philosophically.
Mapping the field of dynamic interdependence between subject and object, “mind” and “world”, structures of consciousness and levels of reality experienced by the lived body, this phenomenological prelude on wholeness seeks to semiotically explore synergies between the philosophies of Buddhism and Merleau-Ponty. No framework of rationality will ever allow us to “drag in the facta bruta” (Adorno 1966/1973) or indeed to include the whole, as we are facing the question: “Am I apart from the universe?” or “Am I a part of the universe?” (von Foerster as qutd. in Brier 2008). And yet, operating in the spirit of transdisciplinarity and complexity, including cybersemiotics (Brier) and Buddhist knowledge forms (Lettner forthc.), the challenge will be not to reify those analytic abstractions from (more) integral forms of awareness that as humans we habitually make within an “ordered movement of Reality” of which we are part (Cilliers & Nicolescu 2012): a living process of reasoning (Brier 2017) that in Peirce’s terms is “diffused through the whole universe” (CP 1.352). According to the psycho-ontological dynamic of “dependent arising” (pratītyasamutpāda) in Buddhism, dharmas (as minimal and non-substantial experiential events) provide the constitutive conditions for Batesonian patterns of relationship in cognition (Waldron 2002). Merleau-Ponty’s understanding of nature as “dynamically changing relations of reciprocity” (Harney 2015) clearly ties in with the Peirce-inspired “relational ontology of the Umwelt” as embraced by biosemiotics with regard to the structural couplings of organism-environment relations (Kull et al. 2011), including the biosemiotic thrust of Buddhist phenomenology (Lettner 2019). In order to uncover the semiotic richness of objects as “the effect on the objects of observing them” (Cobley 2018), we may indeed turn to Buddhism, which in its Yogācāra version diagnoses “cognitive closure” (Lusthaus 2002) as the root problem conditioning rebirth through saṁskāras, i.e. fundamentally bivalent processual effects and structures of agency that are enacted as “karmic formations” of body, speech and mind (Waldron 2003). How now move beyond the “closed circle of being” (Rosen 2006) and flesh out the posture of knowing objects phenomenologically as the “end results” of embodied perception captured in light of “existential beginnings” (Csordas 1990)? In the stream of experience and intentional arc of “objects, organs and consciousness” (Lusthaus), the constraints of object constitution are framed in terms of “elements” (dhātu) comprising the dharmas both of one’s own body and of external objects (Stcherbatsky 1923). How then shall some apparent shape find its truth “in the tightly knit system formed by phenomena and my body together” (Merleau-Ponty 1964/1968)? As adumbrated topologically in an ontological flowing together of subject, object, and space (Rosen 2017), arguably, only by being deeply in touch with ourselves can we bring the “respect” of non-detachment (Fromm 1949) to bear upon some “other” that we perceive in an all-encompassing universe unfolding inside and outside of our bodies (Yoshigasaki 2002). Rather than by denying the reality of particular positions, holding each of them in an open space of awareness may be our best chance of reaping wholeness in attempting to create a new earth (Tolle 2005). Selected references: Adorno, Theodor W. 2000. Introduction, Negative Dialectics [1966], Tr. by E. B. Ashton (London 1973, pp. 3-31). In Brian O'Connor (ed.), The Adorno reader, 54–78. Oxford: Blackwell Publ. Brier, Søren. 2008. Cybersemiotics: Why information is not enough. Toronto: Toronto Univ. Press. Brier, Søren. 2017. "Peircean cosmogony's symbolic agapistic self-organization as an example of the influence of Eastern philosophy on Western thinking". Progress in Biophysics and Molecular Biology Dec(131). 92–107. Cilliers, Paul & Basarab Nicolescu. 2012. "Complexity and transdisciplinarity – Discontinuity, levels of reality and the hidden third". Futures 44. 711–718. Cobley, Paul. 2018. "Observership, knowing, and semiosis". Cybernetics and Human Knowing (CHK) 25(1). 23–47. Csordas, Thomas J. 1990. "Embodiment as a paradigm for anthropology". Ethos 18(1). 5–47. Fromm, Erich. Man for himself: An enquiry into the psychology of ethics : London. Giri, Ananta Kumar (in this volume). "Transpositional subjectobjectivity". Harney, Maurita. 2015. "Naturalizing phenomenology - A philosophical imperative". Progress in Biophysics and Molecular Biology 119(3). 661–669. Kull, Kalevi, Terrence Deacon, Claus Emmeche, Jesper Hoffmeyer & Frederik Stjernfelt. 2011. "Theses on biosemiotics: Prolegomena to a theoretical biology". In Claus Emmeche & Kalevi Kull (eds.), Towards a semiotic biology: Life is the action of signs, 25–41. London: Imperial College Press. Lettner, Alina Therese forthc. "Towards a cybersemiotic philology of Buddhist knowledge forms: How to undo objects and concepts in process-philosophical terms". In Carlos Vidales & Søren Brier (eds.), Introduction to cybersemiotics: An international perspective. Dordrecht: Springer (Biosemiotics Series). Lettner, Alina Therese 2019. "Structuring nature in Buddhism: The biosemiotic thrust of Buddhist phenomenology". Abstract for the paper presented on 2nd August 2019 at Structuring Nature – An Interdisciplinary and Intercultural Summer School organised by Nicholas Aubin (HU Berlin), Vincenzo Carlotta (HU Berlin), Mattia Cipriani (FU Berlin), Katja Krause (MPIWG) and Nicola Polloni (HU Berlin) in Berlin, 28 July – 3 August 2019 (https://structuringnature.wordpress.com/). Abstract available online https://www.academia.edu/40059984/_Structuring_nature_in_Buddhism_The_biosemi otic_thrust_of_Buddhist_phenomenology_forthc._paper. Lusthaus, Dan. 2002. Buddhist phenomenology: A philosophical investigation of Yogācāra Buddhism and the Ch’eng wei-shih lun. London: RoutledgeCourzon. Merleau-Ponty, Maurice. 1962. Phenomenology of perception. Tr. from the French by Colin Smith. Orig. French Phénoménologie de la perception, 1945 by Editions Gallimard, Paris. London: Routledge & Kegan Paul. Merleau-Ponty, Maurice. 1968. The visible and the invisible. Ed. Claude Lefort. Tr. by Alphonso Lingis. Orig. French Le visible et l'invisible, 1964 by Editions Gallimard, Paris. Evanston (Illinois): Northwestern Univ. Press. Peirce, Charles S. 1931-58. Collected papers. Vols. 1-6, Eds. Charles Hartshorne & Paul Weiss; vols. 7-8, Ed. Arthur W. Burks. Cambridge (MA): Harvard Univ. Press. Rosen, Steven M. 2006. Topologies of the flesh: A multidimensional exploration of the lifeworld (Continental thought series 33). Athens, Ohio: Ohio Univ. Press. Rosen, Steven M. 2017. "Quantum gravity and taoist cosmology: Exploring the ancient origins of phenomenological string theory". Progress in Biophysics and Molecular Biology 131. 34–60. Stcherbatsky, Theodor. 1923. The central conception of Buddhism and the meaning of the word "dharma". London: Royal Asiatic Society. Tolle, Eckhart. 2005. A new earth: Awakening to your life's purpose. London: Penguin Books. Waldron, William S. 2003. The Buddhist unconscious: The ālaya-vijñāna in the context of Indian Buddhist thought. London: RoutledgeCourzon. Yoshigasaki, Kenjirō. 2002. Inner voyage of a stranger: Pathways to a new perception. Heidelberg: W. Kristkeitz.
2006 •
The mind is neither within nor without, nor is it to be apprehended between the two. Vimalakīrti-nirdeśa-sūtra (30). The ways in which the relationship between mind and world have been considered for the last few hundred years in Western thought and science are being radically reconceived and ideas from a wide variety of sources are now being taken more seriously than ever. Philosophical perspectives from the Buddhist traditions of India are of particular interest because they have long addressed issues that are currently in contention: if we are not Cartesian subjects essentially alienated from our bodies and the material world, as many have previously accepted, then who and what are we? And what then is the status of the " world " we purportedly stood against? Or our perceptions of it? Or the consequences of actions within it? And if the line between self and world is not nearly as clear or hard and fast as we have assumed, where or what is it? We propose to address such...
The Journal of Religion
Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Jay L. Garfield2003 •
2006 •
Obnovljeni život
The Re–Enchantment with the Buddhist Perspective on Phenomenal Consciousness in the Contemporary Philosophy of MindThe present paper is concerned with a qualitative, analytical, and comparative method of exploring Buddhist perspectives on phenomenal consciousness. The phenomenal consciousness sciences have offered a mechanical explanation of the ‘how’ and ‘what’ of consciousness, but have failed to explain the ‘why’ of consciousness. The Buddhists have given a systematic explanation of conscious experience in Pancha–skandha, and it is in relation to the material world. In this scheme of things, consciousness is overly conditioned and arises from an interaction with other factors (physical or mental). Consciousness, in turn, influences one or more mental factors. Thus, consciousness and the mind–body (nama– rupa) are interdependent: there is no arising of consciousness without conditions. This is to say that there is an unbroken series of consciousnesses. I would like to demonstrate that the Buddhist notion of phenomenal consciousness not only goes against the possibility of a scientific explanat...
Buddhist Studies Review: Journal of the UK Association of Buddhist Studies, Vol. 38, No. 2, 2021.
Review of Siderits, Mark; Keng, Ching; Spackman, John (eds.) (2021). Buddhist Philosophy of Consciousness: Tradition and Dialogue. Leiden: Brill.Revista Ibero-Americana de Ciências Ambientais
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