By Francisco J. Varela, Pierre Vermersch, Natalie Depraz
Advent: A consultant for the perplexed
What are we up to?
To whom are we talking?
So what’s the ground line?
Part I: The structural dynamics of turning into aware
Chapter 1. the elemental cycle
1.1 total presentation
Entering into the inquiry
A operating description: 3 temporal horizons
Why a session?
The 3 elements of epoche
The suspension and its follow-ups
Redirection and letting-go
The problems of redirection
Pragmatic problems and assist in overcoming them
Letting-go and the standard of attention
The uncomplicated constitution of turning into acutely aware: The double fold of mirrored image and affection
1.3 Intuitive evidence
Intuition as gesture and as process
The philosophical roots of intuition
The temporal dynamic of the intuitive act
The fragile lightning-bolt of the method of intuitive success: From vacancy to givenness-in-flesh-and-blood
Intuition and affectivity
Primordial instinct and imaginary eidetic variations
The three-part constitution of insight
The mode of proof as inserted in a heritage standards of appreciation and of completion
Chapter 2. The constitution of a session
Expression is an non-compulsory and multiform part Expressions and linguistic descriptions
When should still an outline be produced?
The particular caliber of suspension right to descriptive verbalization
The caliber of the intuitive facts right to verbalization 70 Modalities of linguistic expression from the point of view of a examine program
A caricature of the issues with descriptive categorization
What expression and validation have in common
Validation is an non-compulsory and multifarious component
Structures of mediation: First-, moment- and third-person positions
Stages within the strategy of validation
Chapter three. Surrounding events
3.1 Upstream and downstream
3.2 Apprenticeship and training
3.3 elements of apprenticeship
3.4 revolutionary generativity of expertise
3.5 Relation to mediation
3.6 The temporal generativity of motivation and after-effects
Part II: The motivations for the research of experiencing
Chapter four. the viewpoint of the researcher
4.1 The cognitives sciences (F. J. Varela)
The fresh cognizance boom
A three-way sketch
Irreducibility: the fundamental ground
The thought of phenomenological data
4.2 Psychology and subjective adventure: Introspection (P. Vermersch)
A old point of view on psychology and subjectivity
The preliminary proof and the 1st critiques
The first advancements: Experimental introspection
Strategies of circumvention
Data relative to the 1st individual viewpoint haven't had any impact
Improvements at the way
Chapter five. bearing on perform (N. Depraz, F. J. Varela, P. Vermesch)
5.1 creation: perform is the privileged web site for greedy of experience
5.2 Embodied practices in cognitive science
5.3 a various philosophical history: useful cause, pragmatism, praxis and habitus
5.4 The “handle” of cognition: The mental view of knowing-how and coping with
5.5 Practitioners validate and enhance this point of analysis
Chapter 6. The philosophical problem (N. Depraz)
6.1 where of expertise in philosophy
The scenario of Phenomenology in regards to the background of philosophy
Access to adventure as a go back to the “things themselves”
Phenomenological event is neither empirical nor developed: it's eidetic
The transcendental personality of expertise: Phenomenology as “transcendental empiricism”
6.2 The methods of the reduction
The ethos of the reduction
Ways within which the aid is prepared
Multiple entry to the reductive perspective: The tricky of the ways
The ethos of the reductive subject
Aids to the reduction
Bearing and bounds of phenomenological philosophy
Chapter 7. knowledge traditions and the methods of relief (F. J. Varela and N. Depraz)
7.1 What can we suggest via non secular traditions?
7.2 The perform of mindfulness (shamatha): The old context
The Mahayanist turn
Tibet and the Vajrayanist turn
7.3 Sitting perform and the phenomenology of experience
The element of perform no.1: The shamatha method
Point of perform no.2: Vispashyana
Point of perform no.3: Tonglen and empathy
Point of perform no.4: usual spontaneity as moment spontaneity
7.4 concerning again to different motivations
Practice of shamatha sitting meditation and introspective psychology
Meditative perform of the 3 yanas and the phenomenological methods of the reduction
Where are we?
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Extra resources for On Becoming Aware: A Pragmatics of Experiencing
When Husserl thought about how we turn away from the world and reflect, he spoke of changing our attitude (Umkehrung der Einstellung) to the world, by which he didn’t just mean we merely act differently, but that we drop our natural interest in whatever we’re dealing with in order to consider the act which lets us have access to it. Strictly speaking then, we’re talking here about the very movement of the reduction as a conversion from the object to the act, or as a passage from quod (what) to quomodo (how).
Suddenly and rudely a veil is torn apart, it’s a café during a meal [the fulﬁllment becomes precise in some determinations, but it is not yet felt as complete]. My thought visualizes various possible places, I’m seated at different places in thought, (locations where I’m already seated at other moments with other people), but it’s not right, confused feelings of inadequation, I try on the situations like you try on clothes to ﬁnd which ones ﬁt [here there’s the mélange of a reﬂecting activity that tries out various environments in order to infer which one is correct, and an intuitive evaluation which weighs the sense of what is adequate or not without rendering conscious the criteria].
Nonetheless, this sort of threshold and gradient is implied here, as you can see by comparing the use of the terms “thoughtless” [irréfléchi] or “unconscious” (in their Freudian senses) to the use of “pre-reflected” when we are talking about reflection, or “originary passivity” when we’re talking about letting go of your habits. Consequently, this process contains limit or shadowy zones: on the one end of the scale, we run into the neuro-dynamical, the sub-personal, dimensions which, in principle, we can never become conscious of.