Non-dualistic Approach Research Articles

The Concept of Emergence in Non-Temporal Photography: A Non-Dualistic Approach

The Concept of Emergence in Non-Temporal Photography: A Non-Dualistic Approach

Expanded View of Ultimate Questions in Public Communication of Science: Qualitative Discourse Analysis of Genetics and Neuroscience

AbstractThis article argues that studying ultimate questions as “potential mediators” of religious worldviews increases sociological knowledge of religion outside institutional boundaries, as research on secularization indicates. Concurrently, other studies demonstrate that the public communication of science (PCS) influences public orientations toward religion. Integrating these contributions, I deploy a qualitative discourse analysis of 78 genetics and neuroscience PCS monographs to investigate whether and how they raise and discuss ultimate questions together with religious references. The analysis reveals two models for relating science and religion in PCS, conflict and integration, and indicates that the latter prevails. Within the integration model, I conceptualize the “expanded view” of ultimate questions in PCS and discuss in detail its main features, especially its nondualistic approach. Lastly, I discuss the possible social consequences of the expanded view and the contribution of my findings to the sociology of religion and the sociology of religion and science.

Being otherwise: On the possibility of a non-dualistic approach in feminist phenomenology

This article reflects on the current philosophical tendency to construct non-dualistic subjectivity models in response to the criticism of the traditional authoritarian human subject. Following thinkers such as Emmanuel Lévinas, Michel Foucault or Jacques Derrida, the literature has largely identified traditional metaphysics based on dualistic hierarchies as the major source of violence. Perceiving phenomenology as a method that focuses on the concepts of the lived experience and situatedness, I combine this approach with the feminist calls for dismantling the hierarchical relationship of subjectivity to the world. I draw on the concepts of Sonia Kruks, Linda Martin Alcoff, Sara Heinämaa, Judith Butler, Bonnie Mann and Johanna Oksala to inquire how dualism-overcoming phenomenology can be applied to feminist thought. I focus in particular on the approach that Oksala outlines in her book, Feminist Experiences: Foucauldian and Phenomenological Investigations, where she proposes a transcendental view on feminist experience. Intriguingly, she understands transcendental as situated – historically, culturally and politically. Consequently, my final question concerns the possibility of combining the two usually conflicted approaches: transcendental and historical regarding the fundamental phenomenological distinction between the empirical and the transcendental.

Indian Feminism: An Analysis of Amish Tripathi’s Sita: Warrior of Mithila

The essay proposes to study Amish Tripathi’s Sita: Warrior of Mithila (2017) as a representative voice of Indian Feminism. More specifically, it will dwell on the author’s holistic and non-dualistic approach to feminism. My contention is that the concept of purush-prakriti harmony rooted in ancient Indian philosophy is one of the key concepts/ theories that distinguishes Indian feminism from Western theories of feminism.

Against economy–culture dualism: an argument from raced economies

In this article, I argue that a mistaken economy–culture dualism underlies the pitting of identity politics against class. I propose we be ‘non-dualists’ instead, viewing economic distributions and cultural representations as importantly co-constitutive, since this non-dualism lets us best theorise the intersections of injustices like class and race. I argue that the most sophisticated dualist attempt to transcend class versus identity debates – Nancy Fraser’s ‘perspectival dualism’ – inadvertently instantiates ‘methodological whiteness’ and struggles to illuminate the intersections of race and class, overlooking how culturally specific representations and understandings importantly constitute economic structures and distributions. Jodi Dean’s contemporary restaging of the class versus identity debate, I suggest, repeats some of Fraser’s dualist missteps. To end, I propose a non-dualist approach which understands the economy as an ideological objectification of certain practices – an objectification which naturalises relations of raced, classed and gendered domination. Building on social reproduction currents of thought, I suggest a counter-hegemonic understanding of the economy – one informed by anti-racist, feminist and socialist rethinkings of what constitutes labour and who constitutes the ‘public’ of the economy’s imaginaries of public value.

Belief, Knowledge and Faith: A Logical Modal Theory

The concept of God is studied using the ontological argument of Anselm of Canterbury that proves God’s existence using a syllogism based on ontology. Unlike metaphysical arguments that demonstrate the existence of God through the study of being and its attributes, the ontological argument aims to reach this same goal based on a concept of God by means of the idea of an entity “greater than anything that can be conceived”. Descartes’ influence highlighted some of the philosophical difficulties with the inherent dualism implicit in ontology. Logic does not say whether ideas are true or false, as Logic is concerned with right or wrong inference. We take a non-dualist approach in contrast to some of the approaches reviewed. To investigate belief and faith, a modal logical formalization is used, especially modal logic S5, which we find appropriate for presenting arguments. While mathematics and logic can convince, they do not help one to believe in God. This can make us think that reason is not enough to accept God, one must have faith to have access to Him. The relation between reason and faith needs clarification, and the ontological argument requires an unsustainable dualism.

Rahner’s “Liturgy of the World” as Hermeneutics of Another World That Is Possible

This article explores Karl Rahner’s conception of the “Liturgy of the World” in light of the theme for the 2019 Annual Convention of the Catholic Theological Society of America, “Another World is Possible: Violence, Resistance and Transformation.” Employing Rahner’s hermeneutics of worship, violence can be conceived as a denial of this cosmic liturgy, transformation as conversion to it, and resistance as the stance opposing the denial. Resistance entails solidarity with all humanity in liturgical participation and in action for social justice. Metz’s political-theological critique of Rahner, with assistance from Bruce Morrill’s analysis of Metz’s work for liturgical theology, and Rahner’s reference to Teilhard’s “Cosmic Mass,” taken today in light of contemporary cosmology with assistance from Roger Haight’s non-dualistic approach to models of God, are among the implications to be considered for engaging Rahner’s vision in ongoing efforts at liturgical renewal.

De onderzoeker in een responsieve complexiteitsbenaderingVoor commentaar op eerdere versies van dit artikel dank ik Erica Baarends, Fijgje de Boer en Adri Smaling.

The position of the researcher in a responsive complexity approach Frits Simon Working from a complexity perspective within social sciences demands that the researcher has a different attitude. The complex responsive process approach as developed by Stacey c.s. puts forward ideas for this different attitude. A researcher needs to embody complexity instead of taking a distant, analytic stance. Stacey c.s. departs from a non-dualistic approach in which a researcher unavoidably takes part in a dynamic and unpredictable social world. There is no possibility to step out of this world, because the social world emerges through the many human interactions. Conducting research and taking up the perspective that Stacey c.s. offers means reflecting auto-ethnographically upon one’s experiences because research consists of actions in the social world with others. Therefore, the validation of the research will also have to take place responsively. Embodying complexity in doing research leads to accepting uncertainty, being modest and frank, acting ethically and being aware of the performative consequences of the research.

評《大乘中觀哲學的生死觀》一文

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This article comments on Zhang Ying’s essay “Death and Dying in Chinese Madhyāmika Buddhism”. The central thesis of Zhang’s essay is that Madhyāmika’s non-dualist approach to samsara and nirvana, this world and the other world, and life and death helps narrow the gap between life and death and consequently remove our fear of death, which in turn has important implications for hospice care. However, Zhang did not explain how this non-duality can be put into practice, which is a major defect of Zhang’s paper. And if accessibility to non-duality in practice is not fully explained, people’s confusion around hospice care remains. Moreover, Zhang’s essay fails to explain the implications of Madhyāmika’s non-dualist approach for the practice of hospice care in contemporary society, which Zhang promised to do so.DOWNLOAD HISTORY | This article has been downloaded 147 times in Digital Commons before migrating into this platform.

大乘中觀哲學的生死觀

LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.

Dewey on Language: Elements for a Non-Dualistic Approach

This paper reconstructs the merits of John Dewey’s conception of language by viewing it within the context of communication as the act of making something in common, as social and instrumental action. It shows that on the one hand this approach allows us to avoid the problems of the linguistic turn: the self-entanglement of language, the overemphasizing of language at the expense of the plurality of our world experiences, and the unquestioned, but sterile, supremacy of interpretation. On the other hand, the paper supports the thesis that Dewey’s perspective on language does not produce a new form of foundationalism – according to which language itself is founded on experience, liable to be independently designated – by providing some arguments to interpret the relationship between language and experience in non-contrastive ways. In particular, the essay suggests a non-dualistic interpretation of the distinction between immediate qualitative experience and language, that is knowing in actu, by arguing that language cannot be reduced to the ordered discourse of inquiry since it also structurally includes qualitative and aesthetic aspects.

Meaning and meaning fields: A non-dualist approach by Martin Staude

Review of Meaning in Communication, Cognition, and Reality: Outline of a Theory from Semiotics, Philosophy, and Sociology, by Martin Staude. Exeter: Imprint Academic, 2012.

How to study experience

Social analysts find it hard to throw off the dualism of traditional psychology. Discursive psychology offers a non-dualistic approach to psychological matters that works with the displays and orientations of participants, and recognizes that psychological matters are managed immediately and subtly through the normative resources of interaction. James Cresswell attempts to provide an alternative account of ‘experience’; drawing on the writing of Bakhtin, he offers a kind of socialized dualism. His account is illustrated by analysing talk from an open-ended interview. The current article (a) offers an alternative analysis of that talk highlighting the operation of highly conventional repair sequences; (b) questions Cresswell’s inferences from the interviewee’s talk to their underlying ‘experiences’; (c) illustrates how matters that might classically be considered as ‘experiential’ can be handled from a non-dualistic interactional perspective, using an example from a research programme on crying and upset; and (d) offers some general principles for the study of ‘experience’.

Intimate distances: William James’ introspection, Buddhist mindfulness, and experiential inquiry

The recent and growing interest in ‘mindfulness’ and ‘mindfulness meditation’ across disciplines in the West presents us with a unique opportunity to reconsider whether Buddhism has anything to offer our contemporary psychological investigations. I argue that the Buddhist-inspired practice of mindfulness has potentially profound implications for the ways in which we conduct our investigations as psychologists, and that, as a style of experiential inquiry, it has at least one Western antecedent in the early introspectionist method of William James. Both are practices of becoming aware of experience; and paradoxically becoming intimately distant with our experience. I present a non-dualistic approach in which introspection and mindfulness are seen not only as psychological but also as social practices, operating simultaneously at the boundary of the individual/inner and social/outer, collapsing such distinctions in practice, and radically undermining the distinction between self and other. While there are similarities between James’ practice of introspection and mindfulness, there are also differences, and I suggest that they should not be easily conflated. Clarifying their relationship should be helpful, not only in distinguishing them from one another, but also in pointing to how mindfulness might allow a broader application than James’ introspection once did.

Global environmental crisis: is there a connection with place-based, ecosociocultural education in rural Spain?

Environmental educators are challenged by how to teach children about global environmental crisis such as the Gulf oil spill, which only serves to engender children’s fears and apprehensions about the negative impact of humans on ecosystems. Eduardo Dopico and Eva Garcia-Vazquez’s article presents an interesting context from which to analyze and reflect on the connections between local and global environmental education issues. The authors’ study involves student researchers in actively learning about place-based, sustainable agricultural practices in rural Spain that are passed down through generations. These ecofriendly, culturally mediated farming practices, referred to as “traditional” by the farmers, were contrasted to “modern” practices that are used throughout market-based globalized economy. The connection between local (traditional) and global (modern) practices became very important in the reflections and learning of the student participants about sustainability and ecojustice issues associated with traditional farming. Students learned from the local farmers a positive, non-dualistic approach to sustainable agriculture in which human activity and culture is connected to ecological sustainability. Further, the students’ active research of sustainable and culturally medicated agricultural practices at the local level provided a frame of reference to understand global environmental crises.

Federalismo, dinâmica eleitoral e políticas públicas no Brasil: uma tipologia e algumas hipóteses

O presente trabalho propõe um modelo tipológico capaz de fundamentar o entendimento da conexão entre políticas públicas e dinâmica eleitoral em uma democracia federal onde o poder de formular e implementar políticas públicas é relativamente descentralizado. De modo mais geral, esta tipologia de políticas públicas pretende avançar além das dicotomias tradicionais da ciência política - clientelismo vs. universalismo / partidos catch-all vs. partidos programáticos - oferecendo uma nova perspectiva analítica, de corte não dualista. A tipologia classifica as políticas públicas a partir de duas dimensões: os critérios de alocação de recursos (políticopartidários ou universalistas) e a natureza dos bens e serviços produzidos (privados ou públicos). A partir do cruzamento das duas dimensões, o trabalho define quatro tipos de estratégias de implementação de políticas públicas: clientelismo, política distributiva, focalização e universalismo. Também são definidas algumas hipóteses capazes de explicar as escolhas de política pública realizadas pelos governos subnacionais. O trabalho leva em conta três ordens de fatores explicativos: competição política horizontal (entre partidos políticos), competição vertical (entre esferas de governo) e contexto socioeconômico e demográfico.

“KILL the Buddha”

A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article proposes that, despite endless debates within Zen Buddhism between quietist tendencies (“sitting quietly, doing nothing”) and the instruction to act in the world (“go wash the dishes”), Zen has always held a nondualist approach that denies any contradiction between these seemingly distinct ways. Zen has never really seen them as distinct. The article does survey, however, several quietist sources for Zen in early Indian and Daoist thought and practice, and it also surveys the debates between these and more activist tendencies. Raz goes on to show how these became unified in a nondualist approach in the writings and teachings of prominent Chinese and Japanese teachers from the beginning of Zen (Chan) in China down to the twentieth century.

Literature Between Medicine and Religion: Herder’s Aesthetics of Touch and the Emerging Field of Medical Humanities

This article uses a reading of Herder’s early essay Sculpture to locate Herder’s place within the complex genealogies of thought regarding the mind–body problem. It analyses how Herder discusses sculpture and touch by combining an idealist with a materialist position. Herder theorizes sculpture in order to close the gap between mind and body as well as that between art and life. According to Danto, this non-dualist approach shapes much of the contemporary art scene.

Towards a Nondualistic Approach to Multisystem Illness

There is an increasing interest in understanding the etiology and treatment of patients who present with multiple chronic symptoms. The thesis of this comment is that the understanding of these problems and progress on effective treatment will be greatly enhanced by emerging new models that go beyond dualistic distinctions like those between organic versus functional disorders and psychological versus physiological causation. The outline of this new model includes a focus on common neurobiological and behavioral mechanisms that operate across disorders including altered pain modulation, affect regulation, and illness coping. Exciting new areas of research include functional and structural brain imaging studies and more recent studies linking imaging with genetic markers, behavior, and autonomic responses. These new studies, carried out across illness populations, hold great promise to tie together the data on psychosocial, genetic, and biological mechanisms of these complicated clinical problems.

NAMING OUR CONCERNS ABOUT NEUROSCIENCE: A REVIEW OF BENNETT AND HACKER'S PHILOSOPHICAL FOUNDATIONS OF NEUROSCIENCE

Bennett and Hacker use conceptual analysis to appraise the theoretical language of modern cognitive neuroscientists, and conclude that neuroscientific theory is largely dualistic despite the fact that neuroscientists equate mind with the operations of the brain. The central error of cognitive neuroscientists is to commit the mereological fallacy, the tendency to ascribe to the brain psychological concepts that only make sense when ascribed to whole animals. The authors review how the mereological fallacy is committed in theories of memory, perception, thinking, imagery, belief, consciousness, and other psychological processes studied by neuroscientists, and the consequences that fallacious reasoning have for our understanding of how the brain participates in cognition and behavior. Several behavior-analytic concepts may themselves be nonsense based on thorough conceptual analyses in which the criteria for sense and nonsense are found in the ways the concepts are used in ordinary language. Nevertheless, the authors' nondualistic approach and their consistent focus on behavioral criteria for the application of psychological concepts make Philosophical Foundations of Neuroscience an important contribution to cognitive neuroscience.