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originally posted by: Astrocyte
a reply to: chr0naut
By complexity I mean systems theory/chaos/non-linearity.
This is a more complex way of seeing things than the simplistic methods of scientific reductionism.
Don't get me wrong - reducing things is interesting and a useful part of our current knowledge base. Atoms are now seen to be made of smaller particles - neutrons/protons/electrons. Protons/Neutrons in turn are regularities of even more energetic quark-gluon reactions.
With Quantum field theory, we now also have a sense of how space emerges (as a gravitational field). All of this is the product of reductionism.
But yes - I'm specifically referring to the NECESSITY of increasing representational awareness - i.e. how you know and understand cause and effect - and not simply trusting, as most religious people do, their initial affectivity.
Mindfulness - a uniquely Buddhist concept - has proven indispensable to western scientific approaches that study the mind i.e. neurosciences, phenomenology and psychodynamics. All of these understandings are buttressed by the Eastern conviction - and belief - that the mind can pay attention to its own functionality without becoming "absorbed".
It's a profound position, which, naturally, assumes a far more skeptical relation to the products of our self-experience than either westerners or Hindu's do.
originally posted by: Astrocyte
a reply to: chr0naut
By complexity I mean systems theory/chaos/non-linearity.
This is a more complex way of seeing things than the simplistic methods of scientific reductionism.
Don't get me wrong - reducing things is interesting and a useful part of our current knowledge base. Atoms are now seen to be made of smaller particles - neutrons/protons/electrons. Protons/Neutrons in turn are regularities of even more energetic quark-gluon reactions.
With Quantum field theory, we now also have a sense of how space emerges (as a gravitational field). All of this is the product of reductionism.
But yes - I'm specifically referring to the NECESSITY of increasing representational awareness - i.e. how you know and understand cause and effect - and not simply trusting, as most religious people do, their initial affectivity.
Mindfulness - a uniquely Buddhist concept - has proven indispensable to western scientific approaches that study the mind i.e. neurosciences, phenomenology and psychodynamics. All of these understandings are buttressed by the Eastern conviction - and belief - that the mind can pay attention to its own functionality without becoming "absorbed".
It's a profound position, which, naturally, assumes a far more skeptical relation to the products of our self-experience than either westerners or Hindu's do.
originally posted by: Michet
Some links you might find interesting:
"Are we as a society at risk for nihilism? Are we more vulnerable now to ideologies and conmen who promise to do what God used to do for us and society? While Americans are increasingly pessimistic about the future, the non-religious are less so than the religious. It seems Nietzsche may have been wrong in the long run about our ability to deal with the idea that God is dead."
"The impact of the social group could help explain why religion might in a very literal sense be what Karl Marx defined as “the opium of the people”: It can tap into the ability to access our own store of beliefs and expectations, especially when we’re surrounded by other believers who are doing the same."
"Healing rituals create a receptive person susceptible to the influences of authoritative culturally sanctioned ‘powers’. The healer provides the sufferer with imaginative, emotional, sensory, moral and aesthetic input derived from the palpable symbols and procedures of the ritual process—in the process fusing the sufferer's idiosyncratic narrative unto a universal cultural mythos. Placebo effects are often described as ‘non-specific’; the analysis presented here suggests that placebo effects are the ‘specific’ effects of healing rituals."