The Ego-Soul Dynamics of Enlightenment
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Nebraska, Omaha Journal of Religion & Film Volume 21 Article 34 Issue 1 April 2017 4-1-2017 How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected] Recommended Citation Kwiatkowski, Fryderyk (2017) "How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998)," Journal of Religion & Film: Vol. 21 : Iss. 1 , Article 34. Available at: https://digitalcommons.unomaha.edu/jrf/vol21/iss1/34 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Abstract In the second half of the 20th century, a fascinating revival of ancient Gnostic ideas in American popular culture could be observed. One of the major streams through which Gnostic ideas are transmitted is Hollywood cinema. Many works that emerged at the end of 1990s can be viewed through the ideas of ancient Gnostic systems: The Truman Show (1998), The Thirteenth Floor (1999), The Others (2001), Vanilla Sky (2001) or The Matrix trilogy (1999-2003). In this article, the author analyses Dark City (1998) and demonstrates that the story depicted in the film is heavily indebted to the Gnostic myth of Sophia. -
Theoretical Models of Consciousness: a Scoping Review
brain sciences Review Theoretical Models of Consciousness: A Scoping Review Davide Sattin 1,2,*, Francesca Giulia Magnani 1, Laura Bartesaghi 1, Milena Caputo 1, Andrea Veronica Fittipaldo 3, Martina Cacciatore 1, Mario Picozzi 4 and Matilde Leonardi 1 1 Neurology, Public Health, Disability Unit—Scientific Department, Fondazione IRCCS Istituto Neurologico Carlo Besta, 20133 Milan, Italy; [email protected] (F.G.M.); [email protected] (L.B.); [email protected] (M.C.); [email protected] (M.C.); [email protected] (M.L.) 2 Experimental Medicine and Medical Humanities-PhD Program, Biotechnology and Life Sciences Department and Center for Clinical Ethics, Insubria University, 21100 Varese, Italy 3 Oncology Department, Mario Negri Institute for Pharmacological Research IRCCS, 20156 Milan, Italy; veronicaandrea.fi[email protected] 4 Center for Clinical Ethics, Biotechnology and Life Sciences Department, Insubria University, 21100 Varese, Italy; [email protected] * Correspondence: [email protected]; Tel.: +39-02-2394-2709 Abstract: The amount of knowledge on human consciousness has created a multitude of viewpoints and it is difficult to compare and synthesize all the recent scientific perspectives. Indeed, there are many definitions of consciousness and multiple approaches to study the neural correlates of consciousness (NCC). Therefore, the main aim of this article is to collect data on the various theories of consciousness published between 2007–2017 and to synthesize them to provide a general overview of this topic. To describe each theory, we developed a thematic grid called the dimensional model, which qualitatively and quantitatively analyzes how each article, related to one specific theory, debates/analyzes a specific issue. -
Consciousness, Philosophical Issues About Ned Block New York University I
To appear in The Encyclopedia of Cognitive Science Consciousness, Philosophical Issues about Ned Block New York University I. The Hard Problem There are a number of different matters that come under the heading of ‘consciousness’. One of them is phenomenality, the feeling of say a sensation of red or a pain, that is what it is like to have such a sensation or other experience. Another is reflection on phenomenality. Imagine two infants, both of which have pain, but only one of which has a thought about that pain. Both would have phenomenal states, but only the latter would have a state of reflexive consciousness. This entry will start with phenomenality, moving later to reflexivity and then to one other kind of consciousness. The Hard Problem of consciousness is how to explain a state of consciousness in terms of its neurological basis. If neural state N is the neural basis of the sensation of red, why is N the basis of that experience rather than some other experience or none at all? Chalmers (1996) distinguishes between the Hard Problem and “easy” problems that concern the function of consciousness. The Hard Problem (though not under that name) was identified by Nagel (1974) and further analyzed in Levine (1983). There are two reasons for thinking that the Hard Problem has no solution. 1. Actual Failure. In fact, no one has been able to think of even a highly speculative answer. 2. Principled Failure. The materials we have available seem ill suited to providing an answer. As Nagel says, an answer to this question would seem to require an objective account that necessarily leaves out the subjectivity of what it is trying to explain. -
Wittgenstein and Descartes on Consciousness
International Journal of Humanities and Social Science Invention ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org Volume 3 Issue 10 ǁ October. 2014 ǁ PP.27-30 Wittgenstein and Descartes on Consciousness Dr. Bimal Chandra Gogoi Associate Professor, Department of Philosophy, Lakhimpur Kendriya Mahavidyalaya (Dibrugarh University), North Lakhimpur, Assam, India ABSTRACT : The concept of consciousness has been discussed by a number of philosophers in the history of philosophy but it still needs more detailed interpretations. Philosophy has never been stable and as time passes philosophical problems arises with new directions of study. Descartes, in his Meditations, proved that his essence is thinking or consciousness and discussed the nature of mind, its relation to material body and consciousness without the body etc. Wittgenstein doesn’t regard consciousness to be the essence of mind or mental phenomena. He criticizes the Cartesian theory of consciousness, which regards consciousness to be a private inner essence. The aim of this paper is to analyze and compare the views of both the philosophers about the nature of consciousness. KEWORDS: Consciousness, Criticism, Essence, Descartes, Wittgenstein I. INTRODUCTION . In the history of philosophy, the problem of mind or soul is regarded as one of the vital problems, which attracted philosophers a good deal. Man as an intellectual being; always tries to inquire into his own mind. It is a bare fact that we have a mind and it is accepted by every person. Although “mind” is an ambiguous term no body would accept that he has no mind, but it does not mean that he knows the meaning of it or he is pointing out something to be his mind. -
Searle's Critique of the Multiple Drafts Model of Consciousness 1
FACTA UNIVERSITATIS Series: Linguistics and Literature Vol. 7, No 2, 2009, pp. 173 - 182 SEARLE'S CRITIQUE OF THE MULTIPLE DRAFTS MODEL OF CONSCIOUSNESS 1 UDC 81'23(049.32) Đorđe Vidanović Faculty of Philosophy, University of Niš, Serbia E-mail: [email protected] Abstract. In this paper I try to show the limitations of John Searle's critique of Daniel Dennett's conception of consciousness based on the idea that the computational architecture of consciousness is patterned on the simple replicating units of information called memes. Searle claims that memes cannot substitute virtual genes as expounded by Dennett, saying that the spread of ideas and information is not driven by "blind forces" but has to be intentional. In this paper I try to refute his argumentation by a detailed account that tries to prove that intentionality need not be invoked in accounts of memes (and consciousness). Key words: Searle, Dennett, Multiple Drafts Model, consciousness,memes, genes, intentionality "No activity of mind is ever conscious" 2 (Karl Lashley, 1956) 1. INTRODUCTION In his collection of the New York Times book reviews, The Mystery of Conscious- ness (1997), John Searle criticizes Daniel Dennett's explanation of consciousness, stating that Dennett actually renounces it and proposes a version of strong AI instead, without ever accounting for it. Received June 27, 2009 1 A version of this paper was submitted to the Department of Philosophy of the University of Maribor, Slovenia, as part of the Festschrift for Dunja Jutronic in 2008, see http://oddelki.ff.uni-mb.si/filozofija/files/Festschrift/Dunjas_festschrift/vidanovic.pdf 2 Lashley, K. -
Perceived Reality, Quantum Mechanics, and Consciousness
7/28/2015 Cosmology About Contents Abstracting Processing Editorial Manuscript Submit Your Book/Journal the All & Indexing Charges Guidelines & Preparation Manuscript Sales Contact Journal Volumes Review Order from Amazon Order from Amazon Order from Amazon Order from Amazon Order from Amazon Cosmology, 2014, Vol. 18. 231-245 Cosmology.com, 2014 Perceived Reality, Quantum Mechanics, and Consciousness Subhash Kak1, Deepak Chopra2, and Menas Kafatos3 1Oklahoma State University, Stillwater, OK 74078 2Chopra Foundation, 2013 Costa Del Mar Road, Carlsbad, CA 92009 3Chapman University, Orange, CA 92866 Abstract: Our sense of reality is different from its mathematical basis as given by physical theories. Although nature at its deepest level is quantum mechanical and nonlocal, it appears to our minds in everyday experience as local and classical. Since the same laws should govern all phenomena, we propose this difference in the nature of perceived reality is due to the principle of veiled nonlocality that is associated with consciousness. Veiled nonlocality allows consciousness to operate and present what we experience as objective reality. In other words, this principle allows us to consider consciousness indirectly, in terms of how consciousness operates. We consider different theoretical models commonly used in physics and neuroscience to describe veiled nonlocality. Furthermore, if consciousness as an entity leaves a physical trace, then laboratory searches for such a trace should be sought for in nonlocality, where probabilities do not conform to local expectations. Keywords: quantum physics, neuroscience, nonlocality, mental time travel, time Introduction Our perceived reality is classical, that is it consists of material objects and their fields. On the other hand, reality at the quantum level is different in as much as it is nonlocal, which implies that objects are superpositions of other entities and, therefore, their underlying structure is wave-like, that is it is smeared out. -
Mysticism and Mystical Experiences
1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion. -
Mysticism and Cognitive Neuroscience: We Stand at the Threshold of a New Era in Modern Science … with the Coming of the Neuroscience Revolution
248 discipline within a network of diverse approaches to humanistic issues. Taylor writes that, Mysticism and cognitive neuroscience: We stand at the threshold of a new era in modern science … with the coming of the neuroscience revolution. Before, pure science was able a partnership in the quest for consciousness to brush the philosophical questions aside and, indeed, banished all but the most positivist rhetoric from the discussion of what constituted * Brian Les Lancaster scientific reality. Now, the neuroscience revolution, with its inter- disciplinary communication between the basic sciences, its cross- -fertilization of methods, and its focus for the first time on the biology of Resumo consciousness, appears to have important humanistic implications far beyond the dictates of the reductionistic approach that spawned it. Neste artigo são integrados os conhecimentos neurofisiológicos com (p. 468) um modelo de processos perceptuais e de memória, baseado no misticismo da linguagem Sufi e judaica, e com a análise do pensamento An indicator of the importance of neuroscience may be observed in fundado em textos do Budista Abhidhamma. Os estados místicos pro- the various hybrid disciplines that have been spawned over recent years, movidos nestas tradições parecem envolver consciência, sugerindo-se each of which includes the prefix ‘neuro-’ as an emblem of authority, as it que são estes estados de pré-consciência que produzem a consciência were. Illustrative of this trend are neurophenomenology (Varela, 1996, 1999), de algo mais que William James, Rudolph Otto e outros classicamente neuro-psychoanalysis (Kaplan-Solms & Solms, 2000; Solms, 2000), and the associaram no sentido do espiritual, em particular a asserção principal, topic of my paper, neurotheology (Ashbrook, 1984; d’Aquili & Newberg, dos textos místicos Judeus de que o impulso de baixo activa o de cima é comparável com a neurociência da consciência. -
What Is Consciousness? Integrated Information Vs. Inference
entropy Article What Is Consciousness? Integrated Information vs. Inference James E. Cooke 1,2 1 Institute of Behavioural Neuroscience (IBN), University College London (UCL), London WC1H 0AP, UK; [email protected] 2 Institute of Neuroscience, Trinity College Dublin, Dublin 2, Ireland Abstract: Any successful naturalistic account of consciousness must state what consciousness is, in terms that are compatible with the rest of our naturalistic descriptions of the world. Integrated Information Theory represents a pioneering attempt to do just this. This theory accounts for the core features of consciousness by holding that there is an equivalence between the phenomenal experience associated with a system and its intrinsic causal power. The proposal, however, fails to provide insight into the qualitative character of consciousness and, as a result of its proposed equivalence between consciousness and purely internal dynamics, into the intentional character of conscious perception. In recent years, an alternate group of theories has been proposed that claims consciousness to be equivalent to certain forms of inference. One such theory is the Living Mirror theory, which holds consciousness to be a form of inference performed by all living systems. The proposal of consciousness as inference overcomes the shortcomings of Integrated Information Theory, particularly in the case of conscious perception. A synthesis of these two perspectives can be reached by appreciating that conscious living systems are self-organising in nature. This mode of organization requires them to have a high level of integration. From this perspective, we can understand consciousness as being dependent on a system possessing non-trivial amounts of integrated information while holding that the process of inference performed by the system is the fact of consciousness itself. -
The Mystic Journey of the Soul
The Mystic Journey of the Soul Gul Afroz Zaman Abstract This article briefly outlines the journey a soul is required to make if it wants to attain a state of union with the Eternal from the confines of its material life on earth. Some basic concepts of the Christian and Sufi esoteric traditions as well as Baha'i mysticism are reviewed. The ultimate goal of these spiritual teachings is the same; the need to come as close to the Source or Creator as possible. The paths may differ slightly, but the need to attain to the "Heavenly Homeland", is the central theme that links them together. Introduction As there are many esoteric traditions within each religion, it is not possible, in this short article, to describe them all so only some basic concepts of the Christian, Sufic and Baha'i teachings are reviewed. One overriding question which has always confronted man is how to undertake this journey, so as to transcend human limitations and to achieve enlightenment, or union with God. Most religions of the world have an exoteric (outer) meaning and an esoteric (inner) meaning. We start with the outer and gradually move to the inner world as and when our spirit longs for a nearness to our creator. This is usually done with short periods of meditation and prayer. The meditation can be based on a word, a sentence, a short prayer or silence. This enables us to reduce and ultimately stop the constant mental dialogue and chatter. This process takes time and effort, and most of all, persistence. -
DENNETT's CONSCIOUSNESS EXPLAINED: ITS CRITICS, and the CONTROVERSY OVER the “TRUE NATURE” of CONSCIOUSNESS BENJAMIN NEWMAN Swarthmore College
DENNETT'S CONSCIOUSNESS EXPLAINED: ITS CRITICS, AND THE CONTROVERSY OVER THE “TRUE NATURE” OF CONSCIOUSNESS BENJAMIN NEWMAN Swarthmore College Are zombies possible? They’re not just possible, they’re actual. We’re all zombies. (Dennett Consciousness Explained, 406) It would be an act of desperate intellectual dishonesty to quote this assertion out of context! (footnote to the above). IN CONSCIOUSNESS EXPLAINED, Daniel Dennett sets forth an extended sketch of what may, or may not, be an explanation of consciousness. The controversy regarding what, exactly, Dennett does explain, and what, if anything, he omits, arises both from profound and genuine disagreement with his views on the part of many contemporary philosophers and from ambiguities in the definitions of some key terms (e.g. “consciousness” and “explanation”). Between the fundamentally conflicting worldviews and behind the conceptual ambiguities, is there a real philosophical controversy to be found, or just a lot of empty rhetoric? I believe that there is a real and meaningful question lurking in the interplay between Dennett and his critics, and it will be my goal in this paper to bring that question to light and to frame it in such a way that it is clear what is at stake. What is at stake? Dennett’s approach to the problem of consciousness is firmly reductive and materialistic. He believes that the physical facts about the brain (and, to a lesser extent, about the context in which it finds itself) are sufficient to account for all of the facts about the mind, consciousness included. Some of Dennett’s critics would have ended that last sentence with the words “consciousness excluded,” and they do have a point. -
Introduction Godless People, Doubt, and Atheism
IntroductIon Godless People, Doubt, and Atheism Ruy Llera Blanes and Galina Oustinova-Stjepanovic Abstract: In the introduction to this special issue, we set the agenda for researching the aspirations and practices of godless people who seek to thin out religion in their daily lives. We reflect on why processes of disengagement from religion have not been adequately researched in anthropology. Locating this issue’s articles in the anthropological literature on doubt and atheism, we argue for the importance of a com- parative investigation to analyze people’s reluctance to pursue religion. Keywords: atheism, disbelief, disengagement from religion, doubt, god- less people, non-religion, unbelief Being Godless In the current climate of false prophecies of secularism and numerous theories of the resurgence of religions, it is rather unusual to study a way of disengag- ing from religion. A bulk of recent ethnographies tell stories about technologies of self and the adept cultivation of religious dispositions (Mahmood 2005), learning to discern God (Luhrmann 2007), and enacting divine presences in physical rituals, speech acts, dream visions, or materials (Engelke 2007). Ritu- als of presencing the transcendent, the divine, or the immaterial (e.g., Orsi 2005) and well-rehearsed arguments about the resilience of religious spiritu- alities in politics (Bubandt and van Beek 2012) seem to be the order of the day. Building on the growing interest in researching how people demarcate the boundaries of religion and what falls outside (Engelke 2012b, 2014), this special issue suggests that ‘being godless’ is an important empirical reality that encompasses processes, aspirations, and practices that purposefully or inad- vertently lead to the attenuation of one’s religious life.