LOGICAL ANALYSES OF VIPASSANĀ MEDITATION

ABSTRACT

In this paper we propose logical analyses of Vipassanā Meditation as modus ponens or universal instantiation, as based upon identification, analysis, and interpretation of the meditation as a (spiritual) thought experiment (STE like e.g. huàtóus and kōans in Chan and Zen).*

The analyses consist in completing the unfinished enthymematic argument of the Sutta-nipāta by explication of hidden major. We speculate the thought experiment inference might be brought about by a faculty like mindfulness. The thought experiment analyses link the meditation to global cross-cultural theories and arguments in philosophy as Ibn Sīnā’s Flying Man and, notably, René Descartes’s Cogito. Last, we will give some indications how Vipassanā Meditation may be explained with help of western theories of consciousness.     

Correspondence

Dorothy Judd: Give Sorrow Words: working with a dying child. Published by Free Association Books, 1989. £12.95.

Clifford Yorke, Stanley Wiseberg, Thomas Freeman: Development and Psychopathology — Studies in Psychoanalytic Psychiatry. Published by Yale University Press. £22.50.

Otto Weininger: Children's Phantasies. The Shaping of Relationships. Published by Karnac Books, 1989. £14.95.

Lynn Barnett: Enriching Day Care, 1989. Anna Freud Nursery, 1988. Buddle Lane, 1987. Available from Concorde Video Films Council Ltd., 201 Felixstowe Road, Ipswich, IP3 9BJ. Price £10 to hire, £30 + p.p. &; V.A.T. to buy.     

A Wild West of the Mind

§258 of Wittgenstein's Philosophical Investigations is often seen as the core of his private language argument. While its role is certainly overinflated and it is a mistake to think that there is anything that could be called the private language argument, §258 is an important part of the private language sections of the Philosophical Investigations. As with so much of Wittgenstein's work, there are widely diverse interpretations of why exactly the private diarist's attempted ostensive definition fails. I argue for a version of the no-stage-setting interpretation of the failure of private ostension. On this interpretation, the reason why the diarist cannot establish a meaning for ‘S’ is that she lacks the conceptual-linguistic stage-setting needed to disambiguate the concentration of her attention (the private analogue of an ostensive definition). Thus, the problem with any subsequent use of ‘S’ is not that there is no criterion of correctness for remembering the meaning of ‘S’ correctly, or for re-identifying S correctly in the future. Rather, it is because of the initial failure to define ‘S’ that there is nothing that could count as a criterion of correctness for the future use of ‘S’; there is nothing to remember or re-identify. My argument for the no-stage-setting interpretation consists in showing how well it fits into the rest of the Philosophical Investigations and in defending it against objections from Robert J. Fogelin, Anthony Kenny, and most recently John V. Canfield. Kenny's and Canfield's objections are found to suffer from problems regarding memory scepticism.     

Spiritual But Not Religious? Beyond Binary Choices in the Study of Religion

“Spirituality” often has been framed in social science research as an alternative to organized “religion,” implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in‐depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural “packages,” or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra‐Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to “religion.” Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the “moral boundary work” being done through identifying as “spiritual but not religious.” The empirical boundary between spirituality and religion is far more orous than is the moral and political one.     

Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

Adam and Eve’s Origin: A Theory Harmonising Scientific Evidence with the Qur’anic Text1

A Muslim scientist engaged in interaction between theology and science needs to remain completely faithful to the Holy Qur’an. This also applies to understanding the historical and spiritual dimensions of Adam and Eve. When Islamic scholars (‘ulama’) differ on subject details, this author chooses the position closest to that suggested by the scientific data. This method, then, allows incorporation of facts drawn from skeletal material of early Homo sapiens who could well have provided our ancestral physical form. This article tenders a parsimonious and probable theory that accommodates all relevant Qur’anic statements in conjunction with the scientific data.     

Intrusive thoughts in patients with obsessive compulsive disorder and non-clinical participants: a comparison using the International Intrusive Thought Interview Schedule

The International Intrusive Thought Interview Schedule (IITIS) was used to assess and compare the unwanted intrusive thoughts (UITs) reported in a group of patients with obsessive compulsive disorder (OCD) and a non-clinical group. Although all participants reported at least one type of intrusion, OCD patients experienced more intrusive thoughts than non-clinical participants, and this difference was statistically significant. In the OCD group, intrusive thoughts were more frequent, interfered more with daily life, were considered to be more important to get out of the mind, and were more difficult to stop than in non-clinical participants. The two groups did not differ significantly in terms of five appraisals of the most distressing intrusive thought. One appraisal (importance) was used far more by the OCD group than the non-clinical group. For three appraisals (intolerance of anxiety, need to control, and intolerance of uncertainty), the difference was smaller. Only two of the strategies for controlling the most upsetting intrusive thought (ritual and avoidance) were of value in differentiating between the two groups. The IITIS (an instrument used to assess intrusions in non-clinical samples) appears to be of value for the assessment of patients with OCD.     

The Laozi’s criticism of government and society and a daoist criticism of the modern state

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state.     

Do English and Mandarin speakers think about time differently?

Time is a fundamental domain of experience. In this paper we ask whether aspects of language and culture affect how people think about this domain. Specifically, we consider whether English and Mandarin speakers think about time differently. We review all of the available evidence both for and against this hypothesis, and report new data that further support and refine it. The results demonstrate that English and Mandarin speakers do think about time differently. As predicted by patterns in language, Mandarin speakers are more likely than English speakers to think about time vertically (with earlier time-points above and later time-points below).     

Fanciful Examples

This article defends the use of fanciful examples within the method of wide reflective equilibrium. First, it characterizes the general persuasive role of described cases within that method. Second, it suggests three criteria any example must meet in order to succeed in this persuasive role; fancifulness has little or nothing to do with whether an example is able to meet these criteria. Third, it discusses several general objections to fanciful examples and concludes that they are objections to the abuse of described cases; they identify no special problem with fanciful examples.