| Article |
|---|
| Article name |
The Problems of the Nature of Mind and Consciousness in the Decisions of the Traditional and Modern Buddhist Thought |
| Authors |
Kolesnikov A.S. Doctor of Philosophy, Professor, kolesnikov1940@yandex.ru |
| Bibliographic description |
Kolesnikov A. S. The Problems of the Nature of Mind and Consciousness in the Decisions of the Traditional and Modern Buddhist Thought // Scholarly Notes of Transbaikal State University. Social Sciences Series. 2017. Vol. 12, No. 3. PP. 141–153. DOI: 10.21209/2500-171X-2017-12-3-141-153. |
| Section |
SOCIOLOGY OF RELIGION |
| UDK |
24-1 |
| DOI |
10.21209/2500-171X-2017-12-3-141-153 |
| Article type |
|
| Annotation |
The spread of Buddhism in the world is accompanied by a growing interest in Buddhist thought as a potential source of the alternative of the concept of consciousness nature as a relationship between the mental and the physical. When considering traditional models of modern philosophy of consciousness, there is a possibility of not only comparing it with Buddhist philosophy but also the reception of its individual aspects in the philosophy of consciousness correlated with Physicalism (naturalized Buddhism) and the phenomenological approach. The phenomenological approach perceives from Buddhism a non-dualistic relationship between the mental and the physical. For philosophers of consciousness prone to materialism, Buddhism is a religion without the monotheistic God of the creator, and in some of its forms and deities in general. In the philosophy of consciousness, interest in alternatives to materialism has revived, and here too, it is a source of the attractiveness of Buddhist thought. The most prominent traditional alternative to materialism in the Western philosophy of consciousness is the type of substantial dualism proposed by Descartes. The philosophers, attracted by non-materialistic representations of consciousness, reject duality because of the traditionally related problems. Buddhist theories of consciousness are attracted by the fact that they resist direct materialism, but also reject the notion that the mind is an irrelevant matter, since they annul the concept that there are substances in general, either mental or material. The Models of the modern philosophy of consciousness, faced with significant difficulties in explaining the interaction of the mental and physical, in the opinion of the researchers, are partly solvable in the model of the Buddhist philosopher Nagarjuna. Neutral non-duality, unlike physicalism, dualism, and consciousness-based representations, does not generate ontological obligations that are incompatible with these facts.
|
| Key words |
Buddhist consciousness philosophy, mental and physical, Physicalism, phenomenological approach, not-dualistic model, Nagarjuna |
| Article information |
|
| References |
1.
Balog Katalin. In Defense of the Phenomenal Concept Strategy // Philosophy and Phenomenological Research. 2012. No. 84. P. 1–23.
2.
Blackburn Simon. Filling in Space // Analysis. 1990. No. 59. P. 62–65.
3.
Cameron Ross. Turtles All the Way Down: Regress, Priority and Fundamentality // Philosophical Quarterly. 2008. No. 58. P. 1–14.
4.
Chalmers David. The Conscious Mind: In Search of a Fundamental Theory. Oxford: Oxford University Press, 1996. 405 p.
5.
Chalmers David. Consciousness and Its Place in Nature. In Philosophy of Mind: Classical and Contemporary Readings / ed. D. Chalmers. Oxford: Oxford University Press, 2002. P. 247–272.
6.
Chalmers David. The Representational Character of Experience. In The Future for Philosophy / ed. B. Leiter. Oxford: Oxford University Press, 2004. P. 153–181.
7.
Chalmers David. Phenomenal Concepts and the Explanatory Gap. In Phenomenal Concepts and Phenomenal Knowledge: New Essays on Consciousness and Physicalism / eds. T. Alter, S. Walter. New York: Oxford University Press, 2007. P. 167–194.
8.
Clark Andy, David Chalmers. The Extended Mind // Analysis. 1998. No. 58. P. 10–23.
9.
Flanagan Owen. The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. New York: Basic Books, 2002. 382 p.
10.
Flanagan Owen. The Bodhisattva’s Brain: Buddhism Naturalized. Cambridge: MA; London: MIT Press, 2011. 249 p.
11.
Garfield Jay. The Fundamental Wisdom of the Middle Way: Nagarjuna’s Мulamadhyamakakarika. Oxford: Oxford University Press, 1995. 367 p.
12.
Garfield Jay. Ask Not What Buddhism Can Do for Cognitive Science, Ask What Cognitive Science Can Do for Buddhism // Bulletin of Tibetology (Gangtok). 2011. No. 47. P. 15–30.
13.
Garfield Jay, Graham Priest. Nagarjuna and the Limits of Thought. In Jay Garfield, Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford: Oxford University Press, 2002. P. 86–105.
14.
Heil John. From an Ontological Point of View. New York; Oxford: Oxford University Press, 2003. 267 p.
15.
Heil John. Philosophy of Mind: A Contemporary Introduction. London: Routledge, 2004. 280 p.
16.
Kim Jaegwon. Supervenience and Mind: Selected Philosophical Essays. Cambridge: Cambridge University Press, 1993. 377 p.
17.
Heil John. Making Sense of Emergence // Philosophical Studies. 1999. No. 95. P. 3–36.
18.
Heil John. Physicalism, Or Something Near Enough. Princeton and Oxford: Princeton University Press, 2005. 237 p.
19.
Levine Joseph. Materialism and Qualia: The Explanatory Gap // Pacific Philosophical Quarterly. 1983. No. 64. P. 354–361.
20.
Levine Joseph. Phenomenal Concepts and the Materialist Constraint. In Phenomenal Concepts and Phenomenal Knowledge: New Essays on Consciousness and Physicalism / eds. T. Alter, S. Walter. New York: Oxford University Press, 2007. P. 145–166.
21.
Loar Brian. Phenomenal Concepts. In The Nature of Consciousness / eds. N. Block, O. Flanagan, G. Guzeldere. Cambridge: MA: MIT Press, 1997. P. 597–616.
22.
Lockwood Michael. Mind, Brain, and Quantum. Oxford: Basil Blackwell, 1989. 302 p.
23.
Lutz Antoine, Evan Thompson. Neurophenomenology: Integrating Subjective Experience and Brain Dynamics in the Neuroscience of Consciousness // Journal of Consciousness Studies.2003. No. 10. P. 31–52.
24.
McGinn Colin. The Mysterious Flame: Conscious Minds in a Material World. New York: Basic Books, 2000. 256 p.
25.
Papineau David. Thinking About Consciousness. Oxford: Oxford University Press, 2002. 280 p.
26.
Papineau David. Phenomenal and Perceptual Concepts. In Phenomenal Concepts and Phenomenal Knowledge: New Essays on Consciousness and Physicalism / eds. T. Alter, S. Walter. New York: Oxford University Press, 2007. P. 111–144.
27.
Siderits Mark. Buddhism and Techno-Physicalism: Is the Eightfold Path a Program? // Philosophy East and West. 2001. No. 51. P. 307–314.
28.
Spackman John. Between Nihilism and Anti-Essentialism: A Conceptualist Interpretation of Nagarjuna // Philosophy East and West. 2014. No. 64. P. 1.
29.
Sundstrom Par. ‘Phenomenal Concepts.’ Philosophy Compass. 2011. No. 6. P. 267–281.
30.
The Dalai Lama. The Universe in a Single Atom: The Convergence of Science and Spirituality. New York: Broadway Books, 2005. 254 p.
31.
Thompson Evan. Mind in Life: Biology, Phenomenology, and the Sciences of the Mind. Cambridge: MA; London: Harvard University Press, 2007. 543 p.
32.
Thompson Evan, Francisco Valera, Rosch Eleanor. The Embodied Mind: Cognitive Science and Human Experience. Cambridge: MA; London: MIT Press, 1991. 321 p.
33.
Wallace Alan. The Taboo of Subjectivity: Toward a New Science of Consciousness. Oxford: Oxford University Press, 2000. 232 p.
34.
Wallace Alan. Contemplative Science. New York: Columbia University Press, 2007. 342 p. |
| Full article | The Problems of the Nature of Mind and Consciousness in the Decisions of the Traditional and Modern Buddhist Thought |
