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Science of consciousness :: First-person approaches :: Eastern and contemplative approaches

• Henk Barendregt (online). Buddhist phenomenology.   (More)
  Additional links for this entry:
  http://dare.ubn.kun.nl:8080/handle/2066/17299
  http://dare.ubn.kun.nl/dspace/handle/2066/17299
  http://dare.ubn.ru.nl:8080/dspace/handle/2066/17299
  
• Henk Barendregt (forthcoming). The abidhamma model of consciousness and its consequences.   (More)
• Jay Garfield (2006). The conventional status of reflexive awareness: What's at stake in a tibetan debate?   (Abstract & more)
  Abstract: ‘Ju Mipham Rinpoche, (1846-1912) an important figure in the _Ris med_, or non- sectarian movement influential in Tibet in the late 19^th and early 20^th Centuries, was an unusual scholar in that he was a prominent _Nying ma_ scholar and _rDzog_ _chen_ practitioner with a solid dGe lugs education. He took dGe lugs scholars like Tsong khapa and his followers seriously, appreciated their arguments and positions, but also sometimes took issue with them directly. In his commentary to Candrak¥rti’s _Madhyamakåvatåra, _Mi pham argues that Tsong khapa is wrong to take Candrak¥rti’s rejection of the reflexive character of consciousness to be a rejection of the _conventional _existence of reflexive awareness. Instead, he argues, Candrak¥rti only intends to reject the reflexivity of awareness _ultimately_, and, indeed, Mipham argues, it is simply _obvious _that conventionally, consciousness is reflexive
  Additional links for this entry:
  http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-AN/an147454.pdf
  http://muse.jhu.edu/journals/philosophy_east_and_west/v056/56.2garfield.pdf
  https://muse.jhu.edu/journals/philosophy_east_and_west/v056/56.2garfield.pdf
  http://buddhism.lib.ntu.edu.tw/BDLM/toModule.do?prefix=/search&page=/search_detail.jsp?seq=134885
  http://buddhism.lib.ntu.edu.tw/BDLM/toModule.do?prefix=/search&page=/search_detail.jsp?seq=147454
  http://nagarjuna.onlinestoragesolution.com/boodist/papers/Garfield - The Conventional Status of Reflexive Awareness.pdf
  
• Matthew MacKenzie (2007). The illumination of consciousness: Approaches to self-awareness in the indian and western traditions.   (Abstract & more)
  Abstract: : Philosophers in the Indian and Western traditions have developed and defended a range of sophisticated accounts of self-awareness. Here, four of these accounts are examined, and the arguments for them are assessed. Theories of self-awareness developed in the two traditions under consideration fall into two broad categories: reflectionist or other-illumination theories and reflexivist or self-illumination theories. Having assessed the main arguments for these theories, it is argued here that while neither reflectionist nor reflexivist theories are adequate as traditionally formulated and defended, the approaches examined here give important insights for the development of amore adequate contemporary account of self-awareness
  Additional links for this entry:
  https://muse.jhu.edu/journals/philosophy_east_and_west/v057/57.1mackenzie.pdf
  
• Sangeetha Menon (2001). Towards a sankarite approach to consciousness studies: A discussion in the context of recent interdisciplinary scientific perspectives.   (More)
• C. Ram-Prasad (2001). Saving the self: Classical hindu theories on consciousness and contemporary physicalism.   (More)
  Additional links for this entry:
  https://muse.jhu.edu/journals/philosophy_east_and_west/v051/51.3ram-prasad.pdf
  http://links.jstor.org/sici?sici=0031-8221(200107)51:3<378:STSCHT>2.0.CO;2-0
  http://www.jstor.org/sici?sici=0031-8221(200107)51:3<378:STSCHT>2.0.CO;2-0
  http://www.jstor.org/stable/pdfplus/1399848.pdf
  
• K. Ramakrishna Rao (2005). Perception, cognition, and consciousness in classical hindu psychology.   (Abstract & more)
  Abstract: Perception is sensory awareness. Cognition is reflective awareness. Consciousness is awareness-as-such. In Indian psychology, as represented by Samkhya-Yoga and Advaita Vedanta systems, consciousness and mind are fundamentally different. Reality is the composite of being (sat), knowing (cit) and feeling (ananda). Consciousness is the knowledge side of the universe. It is the ground condition of all awareness. Consciousness is not a part or aspect of the mind. Mind is physical and consciousness is not. Consciousness does not interact with the mind, the brain or any other physical objects or processes. Nor does it have any causative role in mental activity. Hence the existence of consciousness does not interfere or upset the apparently closed physical system. Mind in this view is the interfacing instrumentality that faces consciousness on one side and the brain and the rest of the physical world on the other. Mind is closely connected with the different systems of the brain. In normal perceptions, the mind takes the forms of objects via the channels of the sensory system and the processes in the brain. The forms themselves are non-conscious representations of the world of objects. The mental forms (vrittis) become conscious experiences in the light of the purusha. The vritti in sensory form is perception and with the reflection of the purusha it becomes cognition. All conscious perceptions are therefore cognitions
  Additional links for this entry:
  http://www.imprint.co.uk/jcs_12_3.html
  http://www.ingentaconnect.com/content/imp/jcs/2005/00000012/00000003/art00001
  
• Robert Reeves (1989). Abhidhamma as practical method.   (More)
• B. Alan Wallace (2001). Intersubjectivity in indo-tibetan buddhism.   (More)
  Additional links for this entry:
  http://buddhism.lib.ntu.edu.tw/BDLM/toModule.do?prefix=/search&page=/search_detail.jsp?seq=104803
  http://www.ingentaconnect.com/content/imp/jcs/2001/00000008/F0030005/1218
  

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