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By Tao Jiang

Are there Buddhist conceptions of the subconscious? if this is the case, are they extra Freudian, Jungian, or whatever else? If now not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different versions? those are many of the questions that experience encouraged smooth scholarship to process ālayavijñāna, the storehouse recognition, formulated in Yogācāra Buddhism as a subliminal reservoir of traits, behavior, and destiny possibilities.

Tao Jiang argues convincingly that such questions are inherently complex simply because they body their interpretations of the Buddhist concept principally when it comes to responses to trendy psychology. He proposes that, if we're to appreciate ālayavijñāna correctly and evaluate it with the subconscious responsibly, we have to switch the best way 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 a dialogical environment. 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 variations are within the thematic matters of the 3 theories, why such modifications exist by way of their ambitions, and the way their tools 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 variations of philosophical structures 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)

Sample text

7 In this connection we find, “This is not mine, this is not what I am, this is not my self” (SaÅyutta Nik1ya 22:59, translated by Bhikkhu Ñ1âamoli, 46–47). 8 Steven Collins, in his discussion of the Buddha’s teaching of anatta (Sk: an1tman), also approaches anatta as not-self in the early Buddhist teachings: “It is precisely the point of not-self that this is all that there is to human individuals. . There is no central self which animates the impersonal elements” (82) into which personality is analyzed.

The issue at stake is the bearer of action. Although Buddhists can deny that there is a substantive self that transmigrates, they still need to account for the karmic continuity that is not limited to a single lifespan: I will refer to this as reincarnation as opposed to transmigration, which implies a substantive self that transmigrates from one life to another. The reason that an1tman is taken to be incapable of accounting for reincarnation is due to the fact that an1tman tends to be interpreted negatively—as rejecting any sense of self whatsoever.

Be that as it may, the issue at stake here is this: Is the no-self interpretation of an1tman compatible with the not-self interpretation of the doctrine? After a meticulous investigation of the early Suttas,9 Peter Harvey observes: [I]t can thus be said that, while an empirical self exists—or rather consists of a changing flow of mental and physical states which neither unchangingly exists nor does not exist—no metaphysical Self can be apprehended. This does not imply that it is real but inapprehensible, as the Buddha of the ‘early Suttas’ saw views on it as appropriate, if it was real.

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