Crucible of Synthesis

Author(s):  
Eliezer Geisler

Why is the search for the basic unit of knowledge possible and necessary, even when separated from larger philosophical and scientific questions? There are three main reasons. First, one such problem deals with the process by which knowledge is gained about the external world and rational beings interact with their external environment. A second problem examines the existence or ontology of this external world: is it real or an artifact of the mind? Thirdly, another area of inquiry concerns the degree to which we can trust our senses. Are the inputs we receive from the external world “true” representations of the external reality?

2018 ◽  
Vol 29 (4) ◽  
pp. 505-516
Author(s):  
Andrea Roselli

In this paper I defend situated approaches of cognition, and the idea that mind, body and external world are inseparable. In the first section, I present some anti-Cartesian approaches of cognition and discuss the intuition they share that there is a constitutive interaction between mind, body and external environment. In the second section, I present the fallacy of the Cartesian theater of the mind and explain its theoretical premises. In the third section, I present a spatial argument against it, and argue that some case studies could give support to the idea of the mind stretching over the boundaries of the skull. In the fourth section, I present a temporal argument, and argue that even in this case the idea of an interaction between our cognitive life and the external world has at least a very strong intuitive palatability.


2019 ◽  
Vol 36 (1) ◽  
pp. 3-29
Author(s):  
Giacomo Benedetti

The action noun adhimukti derives from the verb adhi-muc, not attested in Classical Sanskrit but in P?li. It is regularly used in the passive, with the original meaning ‘to be fastened to’, and then ‘to adhere’. This meaning is not used in a concrete sense, but in a metaphorical one, referred to mind and mental objects, so that adhimukti can be used to express inclination, faith in a doctrine, and also intentional and stable representation of an image or an idea in meditative practice, sometimes with the effect of transformation of external reality. The common feature appears to be adherence or the fixing of the mind on its object.


Author(s):  
Jessica Schnabel

Mind wandering, or “daydreaming,” is a shift in the contents of a thought away from a task and/or event in the external environment, to self-generated thoughts and feelings. This research seeks to test the reliability of eye tracking as an objective of measure mind wandering using the Wandering Eye Paradigm, as well as examine the relationships between mind wandering and individual characteristics. Fifty participants will be recruited for two appointments a day apart, on each day on each day completing two eye tracking sessions following a moving target. In this task, participants will be instructed to press the space bar if they feel they are mind wandering, and then answer three questions about their episode content. Questionnaires measuring mind wandering, procrastination, mindfulness, creativity and personality (in particular conscientiousness) will be completed between eye tracking sessions. By comparing the eye tracking data in the period prior to the spacebar press we can determine quantifiable indicators of the onset and duration of mind wandering episodes by analyzing gaze location in relation to the target location. It has been hypothesized that severity of task performance failures (losing track of the target) should correlate with the “depth” of the mind wandering episode content. Additionally, we expect the frequency of mind wandering episodes to correlate with individual characteristics, and that these measures will be consistent across trials. This research would provide a novel objective way to identify and measure mind wandering, and would help further advance the understanding of its behavioral and subjective dimensions.


Author(s):  
Jon Mills

Abstract In our dialogues over the nature of archetypes, essence, psyche, and world, I further respond to Erik Goodwyn’s recent foray into establishing an ontological position that not only answers to the mind-body problem, but further locates the source of Psyche on a cosmic plane. His impressive attempt to launch a neo-Jungian metaphysics is based on the principle of cosmic panpsychism that bridges both the internal parameters of archetypal process and their emergence in consciousness and the external world conditioned by a psychic universe. Here I explore the ontology of experience, mind, matter, metaphysical realism, and critique Goodwyn’s turn to Neoplatonism. The result is a potentially compatible theory of mind and reality that grounds archetypal theory in onto-phenomenology, metaphysics, and bioscience, hence facilitating new directions in analytical psychology.


2021 ◽  
Vol 52 (1) ◽  
pp. 36-77
Author(s):  
Claire Petitmengin

Abstract Both Buddhist meditation and micro-phenomenology start from the observation that our experience escapes us, we don’t see it as it is. Both offer devices that allow us to become aware of it. But, surprisingly, the two approaches offer few precise descriptions of the processes which veil experience, and of those which make it possible to dissipate these veils. This article is an attempt to put in parentheses declarative writings on the veiling and unveiling processes and their epistemological background and to collect procedural descriptions of this veiling and unveiling processes. From written and oral meditation teachings on the one hand, micro-phenomenological interviews applied to meditative experience and to themselves on the other hand, we identified four types of veiling processes which contribute to screen what is there, and ultimately to generate the naïve belief in the existence of an external reality independent of the mind: attentional, emotional, intentional and cognitive veils. The first part of the article describes these veiling processes and the processes through which they dissipate. It leads to the identification of several “gestures” conducive to this unveiling. The second part describes the devices used by meditation and by micro-phenomenology to elicit these gestures.


2020 ◽  
pp. 65-72
Author(s):  
Nicolas Bommarito

This chapter studies the importance of examining the nature of mental habits—the normal ways of perceiving, thinking, and feeling. The source of the problem is a mismatch between the usual way of relating to the world and how it really is, so it is important to closely examine mental habits and understand how exactly they obscure reality. Some Buddhists take this even further: It is not that one's mental projections do not match reality, they will say, but it is that there is no reality aside from an individual’s projections. For them, the problem is not a mismatch. The projections themselves are defective, obscuring not an external reality but the nature of the mind itself. The mental habits that distort reality are often called hindrances or poisons. These are things that the mind does that prevent an individual from seeing reality clearly.


Author(s):  
Jan Westerhoff

A natural place of retreat once the reality of the mind-independent world has been challenged is that of the certainty of our inner world, a world which, we assume, is perfectly transparent to us and over which we have complete control, which provides a sharp contrast with an external world of which we have limited knowledge, and which frequently resists our attempts to influence it. The second chapter considers a set of reasons against the existence of this kind of internal world. I consider arguments critical of introspective certainty and query the existence of a substantial self that acts as a central unifier of our mental life. The chapter concludes that a foundation in the internal world remains elusive: our introspective capacities do not give us any more of a secure grasp of an internal world than our five senses perceiving the external world.


2019 ◽  
pp. 171-182
Author(s):  
Justin London

Chapter 11 discusses the limits and mechanisms of our perceptual faculties for auditory rhythm. Perhaps more than vision, a consideration of auditory perception, and our auditory perception of rhythm in particular, reminds us that the perceptual process is not a linear chain of information from the external world to the mind, but an active interplay between mind and world. But while considering our senses as perceptual systems—as cross-modal—solves some problems of perception, it creates other, perhaps deeper ones, the author argues. In the case of musical rhythm, our rhythmic percepts are often non-veridical, as we add accents, beats, and grouping structure to otherwise undifferentiated stimuli.


Author(s):  
Allan M Cyna ◽  
Suyin GM Tan

Many of the communications commonly encountered in anaesthetic practice elicit subconscious responses, and, because this is so, they frequently go unrecognized. This form of communication involves verbal and non-verbal cues also known as suggestions that can elicit automatic changes in perception or behaviour. Much of this chapter is based on language structures that are thought to make subconscious changes in perception, mood or behaviour more likely, both with patients and anaesthetists themselves. Recognizing subconscious responses will facilitate communication. As is discussed later, anaesthetists can communicate with patients and colleagues in ways that utilize subconscious functioning. To all intents and purposes this looks like intuitive communication, when in reality it has structure and therefore can be learned and taught. The conscious and unconscious states are familiar to all anaesthetists. However, it is frequently unappreciated that all patients, whether in an unconscious or conscious state, will also be functioning subconsciously. In the unconscious patient it is well recognized that subconscious activities still occur—for example, in implicit awareness. Most people would appreciate that there are times during consciousness when they switch off the ‘logical brain’ and enter ‘daydream’-type thinking or they ‘tune out’. People including anaesthetists tend to function subconsciously most of the time—for example, during routine activities such as driving home on ‘autopilot’ and arriving home without realizing it consciously. The ability we all have to function automatically—that is, subconsciously—frees up the conscious part of the mind to focus on other things such as planning tomorrow’s ‘neuro’ case. The teleological basis for this ability lies in being able to filter the massive amount of information continuously presented to the individual. This allows the conscious mind to focus on what it perceives to be important—facilitating learning, logical thinking and problem solving. During activities where logical thinking is not a requirement, the subconscious comes to the fore. This is characterized by dissociation from the external environment—being ‘in your own world’. Paradoxically, at times of extreme stress, the subconscious tends to take over when the conscious part of the mind becomes so overwhelmed by external inputs it ceases to function logically.


Author(s):  
Kenneth P. Winkler

Arthur Collier was an English parish priest who arrived, independently, at a version of immaterialism strikingly similar to that of Berkeley. In his 1713 work Clavis Universalis (‘universal key’), Collier contends that matter exists ‘in, or in dependence on’ the mind. Like Berkeley, he defends immaterialism as the only alternative to scepticism. He admits that bodies appear to be external, but their apparent or ‘quasi’ externeity is, he argues, merely the effect of God’s will, and not a sign of ‘real’ externeity or mind-independence. In Part I of the Clavis, Collier argues (as Berkeley had in his New Theory of Vision) that the visible world is not external. In Part II he argues (as Berkeley had in both the Principles and the Three Dialogues) that the external world ‘is a being utterly impossible’.


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