Although the idea of harmony is one of the basic Confucian ideas, two of its key classic authors, Mengzi and Xunzi, emphasised either the ethical-personal or socio-political aspects, respectively, ...and this contrast was only maintained and deepened in later Chinese history. The socio-political considerations of harmony often considers an ideal state of community to be static, with social and ethical states being preserved, rather than dynamic. On the other hand, personal and spiritual harmony was valued by artists and autonomous thinkers, which often found themselves in conflict with the state. However, an open conflict between these two lines of thought very seldom if at all appeared in traditional China, and thus the differences often remained implicit. A self-cultivated individual without external social support was condemned to social isolation and personal defeat. Even among contemporary Chinese Marxist politicians and theorists, the idea of a “harmonious society” follows Xunzi’s rather legalist emphasis, even if (in Marx view) the term “social harmony” stands for some surface phenomena of seemingly harmonious societal interrelationship, covering up the brutal reality of social and economic contradictions. I argue that not only in China, but also elsewhere, a better balance is needed between the personal and the social ideas of harmony. However, manifesting harmony can become something worthwhile only if it becomes a part of a broader project, namely that of active solidarity based on the reciprocal and universal cultivation of personal dignity and virtuous humaneness.
I contrast briefly the Buddhist concept of Self as a process and a conditional reality with the concept of the substantial metaphysical concept of Self in Brahmanism and Hinduism. I present the ...criticism of the Buddhist thinkers, such as Nāgārjuna, who criticize any idea of the metaphysical Self. They deny the idea of the Self as its own being or as a possessor of its mental acts. However, they do not reject all sense of Self; they allow a pure process of knowledge (first of all, Self-knowledge) without a fixed subject or “owner” of knowledge. This idea is in a deep accord with some Chan stories and paradoxes of the Self and knowledge.
In the contemporary (Western) literature on mindfulness many authors present it as only a mental practice, which may bring one to a more successful and effective working of the mind, as well as ...different kinds of mental concentration. However, at least in part of Buddhist literature mindfulness is taken as an inseparable part of the Eightfold Way, and not as a means to achieve a separate mental aim. Another important emphasis of Mahayana Buddhism is that mindfulness does not aim at something new, but instead leads our awareness towards a deeper origin, which has already been present with us. While the initial form of mindfulness clings to various methods and achievements, the higher form lies bare in the present moment, always ready to reveal itself. When we are ready to let go of all that we achieve and do, we can surrender our being to the here and now.
The article elucidates three important concepts and realities that refer to cognitive phenomena and are often (mistakenly) used as synonyms: consciousness (slo. zavest), mind (slo. um), and spirit ...(slo. duh). They present three levels of human cognition: individual-experiential, individual-mental, and trans-individual-mental. Simply put: the concept of consciousness pertains to the waking mental life of a human being, while the concept of mind pertains to the ability and activity to consciously comprehend and understand contents and objects of human activity. I delineate three "types" of spirit: personal spirit, objective spirit, and the objectification of spirit in productions of human culture; I have doubts, however, about the existence of cosmic or super-cosmic dimensions of spirit, although some interpretations of quantum physics and modern cosmology suggest that such dimensions are possible.
The article examines whether it is possible to provide a coherent naturalist account of the emergence of the mind (spirit), construed as a plethora of mental abilities that are present in living ...beings. I analyze Bateson's information-system theory of mind, Peirce's theory of semiotics, and some biosemiotic proposals. All of these conceptions fail to provide a plausible theoretical explanation of the emergence of the mind, particularly (i) the emergence of the interpreters of signs, and (ii) the emergence of the experiential perspective out of the non-living nature. I argue for a hypothesis based on the idea of the trans-objective perspectivity dimension, i.e. the real possibility of acquiring a more or less distinctive experiential perspective in the form of like-to-be-X for all sufficiently developed natural entities. Taking on an experiential perspective also entails a greater sensitivity to not only actual, but also potential events, e.g. a greater sensitivity to everything that can be "useful" or "harmful" to the system in question.
Conversation about the Concept of Spirit Ule, Andrej; Varga von Kibéd, Matthias
Interdisciplinary Description of Complex Systems,
01/2015, Letnik:
13, Številka:
4
Journal Article, Paper
Recenzirano
Odprti dostop
The following dialogue is an excerpt from a longer conversation in Piran (Slovenia) between Andrej Ule (University of Ljubljana) and Matthias Varga v. Kibéd (LMU Munich) on April 19, 2015 regarding ...Ule's concept of spirit.
This paper presents some characteristics and dilemmas of collective decision making. Collective decision making could be presented as the process of successive crystallization of dominant ...alternatives under the influence of different decision contexts from primary given decision potentials. This process is presented as the many-phased process of the acting of contextually dependent “energizing factors” of the collective decision making on the “attractiveness matrix” of outcomes of collective decisions. The attractiveness matrix determines the attractiveness for each alternative of decision, and the most attractive alternative in the given situation presents the rational decision in the given situation. In the final phase of decision making holds a context which gets a simplified attractiveness matrix. It corresponds to the common decision for one of the alternatives.
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