By Tao Jiang
Are there Buddhist conceptions of the subconscious? if that is so, are they extra Freudian, Jungian, or anything else? If no longer, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different types? those are the various questions that experience encouraged glossy scholarship to strategy alayavijnana, the storehouse cognizance, formulated in Yogacara Buddhism as a subliminal reservoir of traits, behavior, and destiny chances. Tao Jiang argues convincingly that such questions are inherently frustrating simply because they body their interpretations of the Buddhist proposal mostly when it comes to responses to trendy psychology. He proposes that, if we're to appreciate alayavijnana appropriately and examine it with the subconscious responsibly, we have to swap the way in which the questions are posed in order that alayavijnana and the subconscious can first be understood inside their very own contexts after which recontextualized inside a dialogical environment. In so doing, convinced paradigmatic assumptions embedded within the unique frameworks of Buddhist and sleek mental theories are uncovered. Jiang brings jointly Xuan Zang's alayavijnana and Freud's and Jung's subconscious to target what the diversities are within the thematic issues of the 3 theories, why such adjustments exist by way of their ambitions, and the way their tools of theorization give a contribution to those changes. "Contexts and discussion" places forth a desirable, erudite, and punctiliously 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 transformations of philosophical platforms via contextualization and recontextualization
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Additional resources for Contexts and dialogue : Yogācāra Buddhism and modern psychology on the subliminal mind
Such differences have to do, at least partially, with how they intend their theories to be used: Direct access to the storehouse consciousness is a necessary condition for a Buddhist practitioner to reach enlightenment according to Xuan Zang’s Yog1c1ra theory; in contrast, the denial of direct access in Freud’s and Jung’s theories saves room for psychoanalysts in treating their patients. I will examine this from the perspective of the different roles played by the principles of transcendence and immanence and see how transcendence and immanence have greatly shaped the modes of access to the subliminal mind in the three theories.
However, if the cause has indeed ceased to exist at the moment the effect is born, the effect cannot be caused in the strict sense because that which has perished does not have any causal power. As Waldron summarizes, “[T ]his exclusive validity accorded to the synchronic analysis of momentary mental processes threatened to render that very analysis religiously vacuous by undermining the validity of its overall soteriological context—the diachronic dimension of samsaric continuity and its ultimate cessation” (2003, 56, original italics).
The next two chapters are devoted to the discussion of the subliminal mind in the new context of dialogical and comparative discourse. My comparison will focus on three questions: what, why, and how. That is, what are the major differences between the three theories of the subliminal mind? Why are they different? How are such differences formulated? Chapter Four deals with the what and the why aspects of the comparative study. I will look at the three theories from the perspective of the individual and collective dimensions of the subliminal consciousness and the dynamics between these two dimensions within each theory itself.