- Jul 2022
he distinguishes three dimensions of dependent origination and this is in his commentary on the guardian of malama jamaica carica called clear words he talks about causal dependence that is every phenomenon depends upon causes and 00:16:19 conditions and gives rise to further causes and conditions um myriological dependence that is every phenomenon every composite phenomenon depends upon the parts that uh that it 00:16:31 comprises and every phenomenon is also dependent upon the holes or the systems in which it figures parts depend on holes holes depend on parts and that reciprocal meteorological dependence 00:16:44 characterizes all of reality and third often overlooked but most important is dependence on conceptual imputation that is things depend in order to be represented as the kinds of 00:16:57 things they are on our conceptual resources our affective resources and as john dunn emphasized our purposes in life this third one really means this um 00:17:09 everything that shows up for us in the world the way we carve the world up the way we um the way we experience the world is dependent not just on how the world is but on the conceptual resources 00:17:22 as well as the perceptual resources through which we understand the world and it's worth recognizing that um when we think about this there are a bunch of um contemporary majamakers majamikas we 00:17:34 might point to as well and so paul fireauben who's up there on on the left well really an austrian but he spent much of his life in america um willard van norman kwine um up on the right wilford sellers and paul churchland
This is a key statement: how we experience the world depends on the perceptual and cognitive lens used to filter the world through.
Francis Heylighen proposes a nondual system based on causal dependency relationships to serve as the foundation for distributed cognition.(collective intelligence).
another way to put this and we're going to go there in a moment um is that we could say that we're tempted just overwhelmingly 00:05:09 tempted to believe that to believe that when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately the idea that to be in a 00:05:22 cognitive state is to know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are
Another way to articulate our two ignorances: we're overwhelmingly tempted to believe when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately. When we are experiencing a cognitive state, we believe we know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are
buddhism is first and foremost a solution to a problem the problem is the 00:02:47 ubiquity of suffering in samsara and buddhism is all about trying to solve that problem and famously there's a diagnosis of that problem where the immediate conditions 00:02:59 of suffering are attraction and aversion but where the root cause the thing that gives rise to that attraction and aversion to those pathologies is a profound confusion about the nature of reality and it's that confusion that 00:03:13 leads us to the attraction and aversion that takes us into samsara and since it's an illusion we should pay attention to the classical indian understanding of what illusion is and 00:03:25 that is something that appears in one way but exists in another that is an illusion isn't something that's completely non-existent it's something his mode of existence and his mode of appearance are discordant from one 00:03:37 another and we're going to be focusing on that a great deal in this talk but the idea is that because this primal confusion this illusion lies at the root of suffering the only way to end the 00:03:50 problem of suffering is to extinguish the illusion and what i want to talk about today is how that illusion manifests in the case of our own minds and what i'm going to argue is is this 00:04:03 that that confusion manifests as a conviction that we have an immediate knowledge of our own minds that we can be indubitably aware of the contents of our own minds and the second aspect of that delusion equally pernicious is that 00:04:16 it involves the sub the superimposition of a subject object duality on experience that is uh primordially non-dual um so that primal confusion can be 00:04:28 thought of this way um it's taking that which is impermanent to be permanent that which is a source of suffering to be a source of happiness that which is only conventionally real to be ultimately real that which is 00:04:42 interdependent to be independent and the important point for our purposes is that the thesis that our own experience is permeated with illusion applies to our experience of our own minds as well 00:04:55 that's what i want to emphasize here
Jay introduces the purpose of Buddhism is to get to the root of suffering, shine the light of wisdom on it to dissipate the ignorance.
The ignorance manifests in two ways: 1. We have an immediate and indubitable knowledge of our own minds 2. we impose an equally compelling subject/object dualism upon our nondual reality
- American Madhyamika
- ignorance of nonduality
- W Quine
- distributed cognition
- immediacy of experience
- Paul Feyerabend
- Shima Beigi
- Wilfrid Sellars
- collective intelligence
- Paul Churchland
- ignorance of mind
- causal dependency
- Francis Heylighen
ind outside Brain:a radically non-dualist foundation for distributed cognition
- Title: Mind outside Brain: a radically non-dualist foundation for distributed cognition
- Author: Heylighen, Francis & Beigi, Shima
- Date: 2016
We approach the problem of the extended mind from a radically non-dualistperspective. The separation between mind and matter is an artefact of the outdatedmechanistic worldview, which leaves no room for mental phenomena such as agency,intentionality, or feeling. We propose to replace it by an action ontology, which conceivesmind and matter as aspects of the same network of processes. By adopting the intentionalstance, we interpret the catalysts of elementary reactions as agents exhibiting desires,intentions, and sensations. Autopoietic networks of reactions constitute more complex super-agents, which moreover exhibit memory, deliberation and sense-making. In the specific caseof social networks, individual agents coordinate their actions via the propagation ofchallenges. The distributed cognition that emerges from this interaction cannot be situated inany individual brain. This non-dualist, holistic view extends and operationalizes processmetaphysics and Eastern philosophies. It is supported by both mindfulness experiences andmathematical models of action, self-organization, and cognition.
The proposal is to interpret mind and matter as aspects of the same process network, and decouple both from the Cartesian/Newtonian mechanistic worldview. Catalysts of elementary reactions are agents exhibiting intention, which can exhibit increasingly complex behavior Distributed cognition that emerges from high level social interactions cannot be situated in any single individual brain.
- Stop Reset Go
- Deep Humanity
- distributed cognition
- Shima Beigi
- extended mind
- Mechanistic Worldview
- Francis Heylighen
URLbafybeicho2xrqouoq4cvqev3l2p44rapi6vtmngfdt42emek5lyygbp3sy.ipfs.dweb.link/Non-dualism - Mind outside Brain a radically non-dualist foundation for distributed cognition.pdf
- Jan 2018
Miranda suggests "being honest about where we don't always tell the truth" to others or to ourselves, because of shame, fear, or other long held pain.
She talks about her spiritual experiences, including a challenging experience of "dark night of the soul" and how she navigated that by continual acceptance practice: "feeling everything".
The partial truth of the self-talk of "I'm not good enough", is that the separate self actually cannot, because it is illusory.