By E. Ostenfeld
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Extra info for Ancient Greek Psychology and the Modern Mind-Body Debate
Finally, I present my case for the correspondence between MerleauPonty’s notion/practice of hyper-reflection and the Buddhist notion/ practice of mindfulness. Mindfulness adds another dimension to the knowing capacities of perception and concentration; it shifts awareness from the content of experience to the process. Not only is it through cultivating this capacity that insight arises into the nature of our true relations with others and our shared world, but also this insight allows the possibility of extracting ourselves from conditioned reactivity.
1 Introduction 25 of both; language’s intelligibility rests on the world being meaningful and vice versa. Merleau-Ponty argues that without this reversibility of sense, it would be impossible to distinguish between reality and illusion; the logos of language reflects the logos of the world. The third section of this chapter concerns the reversibility between linguistic subjects, and this, Merleau-Ponty declares, testifies more than any other interaction to the shared world we inhabit, in that ‘my thought and [that of my interlocutor] are interwoven into a single fabric … we are collaborators for each other in consummate reciprocity’ (PP:354, PP:412,413, PP:370, PP:412).
So too he recognized that science is evolving and that even in his time, scientific myths were being debunked. As he explained in the radio lectures, The World of Perception: [T]he scientist of today, unlike his predecessor working within the classical paradigm, no longer cherishes the illusion that he is penetrating to the heart of things, to the object as it is in itself. The physics of relativity confirms that absolute and final objectivity is a mere dream by showing how each particular observation is strictly linked to the location of the observer and cannot be abstracted from this particular situation; it also rejects the notion of an absolute observer.