Contexts and Dialogue: Yogacara Buddhism and Modern by Tao Jiang

By Tao Jiang

Are there Buddhist conceptions of the subconscious? if this is the case, are they extra Freudian, Jungian, or anything else? If no longer, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different versions? those are a number of the questions that experience inspired smooth scholarship to procedure ālayavijñāna, the storehouse cognizance, formulated in Yogācāra Buddhism as a subliminal reservoir of developments, behavior, and destiny possibilities.

Tao Jiang argues convincingly that such questions are inherently problematical simply because they body their interpretations of the Buddhist thought mostly when it comes to responses to fashionable psychology. He proposes that, if we're to appreciate ālayavijñāna accurately and examine it with the subconscious responsibly, we have to switch the way in which the questions are posed in order that ālayavijñāna and the subconscious can first be understood inside of their very own contexts after which recontextualized inside of a dialogical atmosphere. In so doing, definite paradigmatic assumptions embedded within the unique frameworks of Buddhist and glossy mental theories are uncovered. Jiang brings jointly Xuan Zang’s ālayavijñāna and Freud’s and Jung’s subconscious to target what the diversities are within the thematic matters of the 3 theories, why such changes exist when it comes to their ambitions, and the way their equipment of theorization give a contribution to those differences.

Contexts and discussion places forth a desirable, erudite, and thoroughly argued presentation of the subliminal brain. It proposes a brand new paradigm in comparative philosophy that examines the what, why, and the way in navigating the similarities and alterations of philosophical platforms via contextualization and recontextualization.

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Extra resources for Contexts and Dialogue: Yogacara Buddhism and Modern Psychology on the Subliminal Mind (Society for Asian and Comparative Philosophy Monographs)

Example text

Three radically different pictures of what a human being is and/or should be, as implied by the three theories, will emerge. Ultimately, my inquiry will lead to the question: What does the difference in the formulations of the subliminal mind tell us about a “typical” person reflected in modern psychological formulations in contrast with one reflected in the Yog1c1ra formulation? It will become clear to us that both are constructs, socially, historically, and culturally conditioned. That is, the theories of the subliminal mind, on the one hand, are conditioned by their contexts, while, on the other hand, they help to shape that very condition to a greater or lesser extent.

Inherits the Abhidharma’s systematic pursuit of a body of coherent and cogent Buddhist doctrines. As William Waldron points out, “[I]t was within 21 Jiang_Contexts and Dia 9/26/06 1:08 PM Page 22 22 contexts and dialogue the historical and conceptual context of Abhidharma scholasticism that the Yog1c1ra school arose, and within whose terms the notion of the 1layavijñ1na was expressed” (2003, 47). In this chapter we will explore one fundamental tension within the Buddha’s teachings that Abhidharma Buddhists attempt to overcome.

But to Jiang_Contexts and Dia 9/26/06 1:08 PM Page 26 26 contexts and dialogue get even an illusory sense of I-ness, it must be feeling, or one of the other personality-factors, which work in unison with feeling (or all the factors), but these are all impermanent. (Harvey, 32) All of those characteristics by which the self can be known are impermanent, and therefore any attempt to even conceive of a permanent self is hopelessly self-defeating. Consequently, it is meaningless to either affirm or deny a metaphysical self.

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