By Yasuo Yuasa
This e-book explores mind-body philosophy from an Asian standpoint. It sheds new gentle on an issue relevant in glossy Western idea. Yuasa exhibits that japanese philosophy has as a rule formulated its view of mind-body solidarity as an success a country to be acquired—rather than as crucial or innate. looking on the individual’s personal developmental nation, the mind-body connection can differ from close to dissociation to just about ideal integration. while Western mind-body theories have commonly requested what the mind-body is, Yuasa asks how the mind-body relation varies on a spectrum from the psychotic to the yogi, from the debilitated to the athletic, from the awkward amateur to the grasp musician. Yuasa first examines a variety of Asian texts facing Buddhist meditation, kundalini yoga, acupuncture, ethics, and epistemology, constructing an idea of the “dark cognizance” (not exact with the psychoanalytic subconscious) as a motor vehicle for explaining their uncomplicated view. He exhibits that the mind-body snapshot present in these texts has a extraordinary correlation to issues in modern French phenomenology, Jungian psychoanalysis, psychomatic medication, and neurophysiology.The e-book clears the floor for a provocative assembly among East and West, constructing a philosophical sector on which technology and faith should be jointly illuminating.
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Additional info for The Body: Toward an Eastern Mind-Body Theory
Our goal, of course, was integration of readability and accuracy. Since Japanese syntax, semantics, and style differ so much from English, however, some compromises were inevitable. In making these compromises, two criteria were followed. Where the original passage is philosophically central to the argument, the translation tends to be more literal. Where the passage concerns factual background for the main thesis, the translation is often freer. In addition, the editor used his prerogative to modify or abridge a small number of technical passages related to Asian studies that would be of interest to only a very few Western readers and might seem unnecessarily cumbersome to others in following the flow of Yuasa's argument.
The Western tradition can recognize the possibility, Page 3 but its concepts intersect so that a blindspot occurs precisely where the body-mind unity can be found-in the enlightened state achieved through years of spiritual and physical cultivation. Therefore, at present at least, we cannot focus sharply on the phenomenon itself within our Western frameworks; we can only approach it. To see it clearly, we have to reorient the grids by which we have traditionally understood the world. In this attempt, we encounter the problematics, daring, and profundity of Yuasa's book.
This view of responsibility is similar to the scholastic notion of the near occasion of sin. According to this doctrine, one is morally responsible not only for sins, but also for allowing oneself to enter situations in which one has habitually fallen into sin in the past. Like many of the other notions arising from the medieval monastic traditions, this concept is rich in psychological insight. Consider, for example, a rapist who consciously knows that acts of voyeurism lead him to a point of excitement in which he loses self-conscious control of his Page 11 behavior.