Philosophy v Psychology

Philosophy and psychology share intertwined histories yet represent distinct approaches to understanding the human experience. Philosophy, the ancient and foundational discipline, explores profound questions about existence, reality, knowledge, and ethics. Philosophers engage in abstract reasoning and critical thinking to analyze concepts, often delving into debates about consciousness, morality, and the nature of reality. Philosophy operates on a theoretical level, focusing on conceptual exploration and reasoning. Throughout history, philosophical inquiries laid the groundwork for the study of the mind and behavior, providing the philosophical underpinnings upon which psychology would emerge.

In contrast, psychology emerged as a separate scientific discipline in the late 19th century, building upon the philosophical inquiries of earlier scholars. In the 19th century, figures like Wilhelm Wundt and William James are often credited with establishing psychology as a separate discipline. Wundt, for instance, founded the first psychological laboratory in 1879 in Leipzig, Germany, where he conducted experiments to study the elements of human consciousness. James, in the United States, wrote the influential book "The Principles of Psychology" in 1890, which helped establish psychology as a formal academic discipline.

Rooted in empirical observation and experimentation, psychology employs rigorous scientific methods to study human thought, emotion, and behavior. Psychologists use experiments, surveys, and observations to gather data, aiming to understand the underlying mechanisms that govern human actions. While philosophy contemplates abstract questions, psychology employs empirical evidence and data-driven approaches to explore topics such as perception, memory, and social behavior. Despite their shared historical roots, philosophy and psychology represent distinct methodologies—one characterized by theoretical inquiry and abstract reasoning, the other by empirical investigation and scientific observation.

Consciousness

The exploration of consciousness is a central theme in both  Buddhism and Sanathana Dharma (Hinduism) philosophies, and modern scientific inquiry has begun to intersect with some of these ancient concepts. While there are parallels, there are also significant differences in the methodologies, foundational assumptions, and goals of spiritual traditions and scientific inquiry. The intersections, however, provide fertile ground for scientific enrichment.

Nature of Consciousness and Quantum Physics. Both Sanathana Dharma and Buddhism assert that consciousness isn't a byproduct but a fundamental aspect of reality. This perspective aligns, to some extent, with certain interpretations of quantum mechanics, which propose that consciousness plays a role in the process of quantum measurement or wave function collapse.

Meditation, Mindfulness, and Neuroscience: Neuroscientific research into the effects of meditation—a practice central to both Sanathana Dharma and Buddhist traditions—has shown that it can induce significant changes in areas of the brain associated with attention, emotion regulation, and self-awareness.

Self and Non-self:  Sanathana Dharma philosophy's exploration of the self through concepts like "Atman" (individual soul) and its relationship with "Brahman" (universal consciousness) can be seen in parallel with the scientific exploration of individual consciousness and its relationship with the world. Buddhism's concept of "Anatta" (non-self) proposes that there's no continuous, unchanging self. This idea resonates with certain findings in neuroscience, suggesting that the perception of a continuous "self" is an emergent property of various neural processes and not localized in one part of the brain. 

Levels and States of Consciousness: The Mandukya Upanishad, outlines different states of consciousness, including waking, dreaming, deep sleep, and a transcendent state known as "Turiya." Modern neuroscience also explores various states of consciousness, such as REM sleep, deep sleep, and altered states induced by substances or meditation. Buddhist meditation practices often aim to transcend ordinary states of consciousness and attain enlightened states. Neuroscientific studies on accomplished meditators have reported unique brainwave patterns and states of consciousness.

Interconnectedness: Both Sanathana Dharma and Buddhist philosophies emphasize the interconnectedness of all things. This idea has resonances with holistic perspectives in science, especially in fields like ecology and certain interpretations of quantum physics which emphasize non-locality and entanglement.

Plasticity and Transformation: Both Sanathana Dharma and Buddhist traditions emphasize the possibility of transforming one's mind and consciousness. The idea of neuroplasticity in modern neuroscience—that the brain is malleable and can be changed through experiences, especially practices like meditation—aligns with this.

Phenomenal Experience: Buddhism, particularly in schools like Yogacara, delves deep into the nature of experience, cognition, and perception. These explorations find parallels in cognitive science and phenomenological approaches in modern philosophy of mind.

Inaction is not an option

In the Gita's verses, wisdom unfurls
"Change is the only constant," the universe swirls

Time's shifting sand, ebb and flow

But inaction is not an option, we must choose where to go

“One who sees inaction in action, and action in inaction, is intelligent among humans.”

The Subtle Body

Last week I went for a talk by Sri Sri Ravi Shankar in downtown Nashville.

And my mind immediately went flashbulb “PPS” (Peripersonal space is what I'm researching in grad school) when he spoke about "Subtle Body".Three body states are discussed in the Upanishads and Bhagawad Gita.

1. physical body (sthula sharira)
2. subtle body (sukshma sharira)
3. causal body (karana sharira)

Physical body (the one we are familiar with, engages with the world through our senses and performs actions through our physical form in this lifetime etc…) is active during waking state.Subtle body is around 10-12 inches space outside of physical body. composed of thoughts and emotions (mind, intellect, ego, sensory and action faculties). Its size also changes expands /shrinks depending on perception and emotion eg: a happy/calm person has an expanded subtle body. For a person who is tending towards suicide/depression, the subtle body space becomes so small, that the physical body becomes so hard to hold onto to an extent that the prana (life force) cannot support the physical body anymore. Interestingly in certain yogic breath/meditative practices, you can expand/contract or even project your subtle body outwards away from the physical body.The subtle body is active during dream sleep as well. In the dream state the subtle body is even larger, that’s why we are able to experience all 5 senses because its manipulation of a bundle of energy.Real interesting parallels for me between PPS (empirical construct and measurable) v subtle body (spiritual/philosophical construct derived through introspection/meditation)

• both extend beyond the physical boundaries of the body.
• PPS is thought to integrate information from both the body and the environment to guide our actions, which bears resemblance to the subtle body’s role as the seat of consciousness and the sensorimotor faculties.
• Also idea that PPS can be modulated by our state of mind or emotions (expand when we’re happy and contract when we’re afraid) is similar to subtle body’s changeability.  (wonder if we can measure PPS in our dream state)

Some insights from Sri Sri’s talk quite humorous. Like, why do we only doubt the positive and never the negative. Eg: I love you. (Really?) I hate you. (Silence). Lol.

The historical moment or event I i wish I had witnessed.

The event I would have like to have witnessed is Buddha, sitting under the Bodhi tree and opening his eyes after receiving enlightenment. The moment would truly have been transcendent, as he spoke to those assembled before him, giving a glimpse into the incredible insights he had gained. 

Reflections on Jean Paul Sartre

While on one level, Sartre's philosophy may be a call to self-determination, and I could see some justice in some of his observations. But it was also very depressing to say the least, especially his comment “"Every existing thing is born without reason, prolongs itself out of weakness, and dies by chance." It made our lives seem so meaningless and worthless. 

I just now finished working on a volunteer project for India Literacy Project. My job was translating their number filled field study reports into reader friendly web content.  (Link to writeup) The current initiative focuses on the educating the children of migrant workers in the brick kiln industry in a specific district in southern India covering some 100 kilns and 15000 families. It will be based on a successful model carried out in a neighboring district last year.

However, what I learnt about their lives was shocking and somewhat Dickensian. The workers stay inside the kilns for 5-7 months and work 12-14 hours a day including 7 hours at night. Given this, do they get any time to think about education for their children. Governmental education schemes exist, but they are too far away, or the teachers don’t like all the brick dust the kids bring, in addition to the kids being present only for 5 months in the school year.  So why push for their education right? So more often than not, these children are roaming around in a very unhealthy and dangerous brick kiln environment, babysitting each other, or becoming child labor, so that they can help their parents pay off the advance amounts borrowed from middlemen. So education models for these child would have to cover a number of issues including the continuity of education throughout the school year.

Which brought to mind the seasonal nature of agriculture in the US. Are there similar issues regarding the education of the children of these migrant agri workers?  I realized that I  know very little about them, other than what may have been mentioned in my school history books. Cesar Chavez himself was in and out of school many times wasn’t he? But he barely made it to half a page in my US history textbook.

The next thought was how to link these issues to statements made by Sartre which essentially says that we have the power to transform ourselves. How can  people caught in the perpetual cycle of poverty and illiteracy transform themselves. What is the existent reality of such folks? Or are they doomed, as Sartre proclaims, “Life begins on the other side of despair?”

The Logic and the Absurd

The Logic and the Absurd

In his essay, Will to Believe, William James essentially asserts that there is great value in what he calls our passional tendencies, which may flavor the choices we make.  He contends that where there is willingness to act, there is a will to believe.  Pure logic can’t dictate our beliefs and faith is sensible. Science should not discredit these in a knee jerk reaction by yelling, “There is no Evidence,” for everything cannot be explained by science. Au contraire, if we look for absolute answers, we will close our minds to furthering our inquiry of the truth. Religion is a therefore very much a live hypothesis for James; a live hypothesis being measured by an individual’s willingness to act. Faith or belief becomes an extension, in the sense that it is a “willingness to act irrevocably.” James’ essay is an attempt, "to defendour right to adopt a believing attitude in religious matters, in spite of the fact that our logical intellect may not be coerced."