I argue for a possible Buddhist theory of free will that combines Frankfurt's hierarchical analysis of meta-volitional/volitional accord with elements of the Buddhist eightfold path that prescribe that Buddhist aspirants cultivate meta-volitional wills that promote the mental freedom that culminates in enlightenment, as well as a causal/functional analysis of how Buddhist meditative methodology not only plausibly makes that possible, but in ways that may be applied to undermine Galen Strawson's impossibility argument, along with most of the other major (...) arguments for free will skepticism. (shrink)

I argue that if the claims Buddhist philosophy makes about meditation virtuosos are plausible, then Buddhism may rebut most of the strongest arguments for free will skepticism found in Western analytic philosophy, including the hard incompatiblist's argument (which combines the arguments for hard determinism, such as the consequence argument, with those for hard indeterminism, such as the randomness argument), Pereboom's manipulation argument, and Galen Strawson's impossibility argument. The main idea is that the meditation virtuoso can cultivate a level (...) of mind control that is impervious to the causal origins of her mental states, on the basis of which ability an account of free will may be erected, consistent with the claim that Buddhist enlightenment consists in some sort of radical conception of the ultimately impersonal nature of the agent. (shrink)

While philosophers of mind have devoted abundant time and attention to questions of content and consciousness, philosophical questions about the nature and scope of mental action have been relatively neglected. Galen Strawson’s account of mental action, arguably the most well-known extant account, holds that cognitive mental action consists in triggering the delivery of content to one’s field of consciousness. However, Strawson fails to recognize several distinct types of mental action that might not reduce to triggering content (...) delivery. In this paper, we argue that meditation provides a useful model for understanding a wider range of types of mental action than heretofore recognized. Conclusions yielded by two distinct bodies of current psychological research on meditation and cognition, and meditation and introspection, buttress meditation’s suitability for this role. (shrink)

In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts (...) have been made at bridging these two domains of inquiry, despite intriguing evidence of overlap between the phenomenology and neurophysiology of meditation practice and psychedelic states. In particular, many contemplative traditions explicitly aim at dissolving the sense of self by eliciting altered states of consciousness through meditation, while classical psychedelics are known to produce significant disruptions of self-consciousness, a phenomenon known as drug-induced ego dissolution. In this article, we discuss available evidence regarding convergences and differences between phenomenological and neurophysiological data on meditation practice and psychedelic drug-induced states, with a particular emphasis on alterations of self-experience. While both meditation and psychedelics may disrupt self-consciousness and underlying neural processes, we emphasize that neither meditation nor psychedelic states can be conceived as simple, uniform categories. Moreover, we suggest that there are important phenomenological differences even between conscious states described as experiences of self-loss. As a result, we propose that self-consciousness may be best construed as a multidimensional construct, and that “self-loss,” far from being an unequivocal phenomenon, can take several forms. Indeed, various aspects of self-consciousness, including narrative aspects linked to autobiographical memory, self-related thoughts and mental time travel, and embodied aspects rooted in multisensory processes, may be differently affected by psychedelics and meditation practices. Finally, we consider long-term outcomes of experiences of self-loss induced by meditation and psychedelics on individual traits and prosocial behavior. We call for caution regarding the problematic conflation of temporary states of self-loss with “selflessness” as a behavioral or social trait, although there is preliminary evidence that correlations between short-term experiences of self-loss and long-term trait alterations may exist. (shrink)

This essay proposes that Socrates practiced various spiritual exercises, including meditation, and that this Socratic practice of meditation was habitual, aimed at cultivating emotional self-control and existential preparedness. Contemporary research in neurobiology supports the view that intentional mental actions, including meditation, have a profound impact on brain activity, neuroplasticity, and help engender emotional self-control. This impact on brain activity is confirmed via technological developments, a prime example of how technology benefits humanity. Socrates attains the balanced emotional (...) self-control that Alcibiades describes in the Symposium because of the sustained mental effort he exerts that directly impacts his brain and his emotional and philosophical life. The essay concludes that Socratic meditative practices aimed at manifesting true dignity as human beings within the complexities of a technological world offer a promising model of self-care worthy of embracing today. (shrink)

Indian Philosophy is a term that refers to schools of philosophical thought that originated in the Indian subcontinent. Over the ages there has been continuity in enlarge this filed of philosophical enquiry, which as lead to a wide range of scriptures and systems of philosophy. The Yoga School, which was founded by Patanjali, was closely allied with Samkhya, and accepts its epistemology and metaphysics it was introduced by Patañjali in the 2nd century BC. The Practice of Yoga as a discipline (...) had been done since ancient times. However, since its alliance with the Samkhya, it tried to develop a specific philosophy of its own, which would be in harmony with the Samkhya Philosophy. Though the popular understanding of Yoga equates it with just the asanas, there are eight steps prescribed for its practice, which emphasize internal and external cleansing, self - discipline physical fitness, and meditation, which result in alertness and mental strength. Yoga as a term used for a system of abstract meditation or mental abstraction. Someone who practices yoga or follows the yoga philosophy with a high level of commitment is called a yogi or yogini. Virtually everyone can see physical benefits from yoga, and its practice can also give psychological benefits, such as stress reduction and a sense of well- being, and spiritual benefits, such as a feeling of connectedness with God or Spirit, or a feeling of transcendence. Mental stress is an important part of our life. It is the biggest challenge to live a life without stress and to continue with the peace of mind. In this paper it is an attempt to made the discuss yoga philosophy in present day intellectual world as well its application to maintain human well-being. (shrink)

The problem of free will is associated with a specific and significant kind of control over our actions, which is understood primarily in the sense that we have the freedom to do otherwise or the capacity for self‐determination. Is Buddhism compatible with such a conception of free will? The aim of this article is to address three critical issues concerning the free will problem: (1) what role should accounts of physical and neurobiological processes play in discussions of free will? (...) (2) Is a conception of mental autonomy grounded in practices of meditative cultivation compatible with the three cardinal Buddhist doctrines of momentariness, dependent arising, and no‐self? (3) Are there enough resources in Buddhism, given its antisubstantialist metaphysics, to account for personal agency, self‐control, and moral responsibility? (shrink)

The question of whether freedom is incompatible with determinism frames much of the contemporary conversation on agency and moral responsibility. Those who look to science for answers reason that it is just a matter of time before science settles the question of free will once and for all (and settles it against deeply entrenched beliefs about libertarian freedom). Even incompatibilists, who think freedom is incompatible with determinism, are weary that concepts such as intention, deliberation, decision, and the (...) weighing of reasons, may not suffice to allay general anxieties about the possible explanatory reducibility of the mental states these concepts represent. Charting a new theoretical path between the extremes of hard incompatibilism, determinism, and indeterminism, this study articulates a highly original version of compatibilism that, while rooted in the Buddhist tradition, draws on the wealth of empirical evidence from the neuroscience of meditation. (shrink)

Psychedelic ingestion and meditative practice are both ancient methods for altering consciousness that became widely known in Western society in the second half of the 20th century. Do the similarities begin and end there, or do these methods – as many have claimed over the years – share some deeper common elements? In this chapter I take a neurophilosophical approach to this question and argue that there are, indeed, deeper commonalities. Recent empirical studies show that psychedelics and meditation modulate (...) overlapping brain networks involved in the sense of self, salience, and attention; moreover, psychedelics can occasion lasting increases in “mindfulness-related capacities” for taking a non-reactive stance on one’s inner experience (e.g. Sampedro et al. 2017). The self-binding theory of psychedelic ego dissolution (Letheby and Gerrans 2017) offers a plausible explanation of these findings: by disrupting self-related beliefs implemented in high-level cortical networks, both psychedelics and meditation can “unbind” mental contents from one’s self-model, moving these contents along the continuum from phenomenal transparency to opacity (cf. Metzinger 2003). In other words, both psychedelics and meditation can expose and weaken our foundational beliefs about our own identity, allowing us to disidentify with these beliefs and see them as “just thoughts”. There are connections between these ideas and recent arguments suggesting that psychedelic use may have epistemic benefits consistent with philosophical naturalism (Letheby 2015, 2016, 2019). I conclude with a proposal: these connections may help in thinking about the putative epistemic benefits of meditation practice from a naturalistic perspective. (shrink)

As the science and technology of the brain and mind develop, so do the ways in which brains and minds may be surveilled and manipulated. Some cognitive libertarians worry that these developments undermine cognitive liberty, or “freedom of thought.” I argue that protecting an individual’s cognitive liberty undermines others’ ability to use their own cognitive liberty. Given that the threatening devices and processes are not relevantly different from ordinary and frequent intrusions upon one’s brain and mind, strong protections of (...) cognitive liberty may proscribe neurotechnological intrusions, but also ordinary intrusions. Thus, the cognitive libertarian position “hog-ties” others’ use of their own liberties. This problem for the cognitive libertarian is the same problem that ordinary libertarianism faces in protecting individual rights to property and person. But the libertarian strategies for resolving the problem don’t work for the cognitive libertarian. I conclude that the right to mental privacy is weaker than what cognitive libertarians want it to be. (shrink)

I offer a novel reading in this dissertation of René Descartes’s (1596–1650) skepticism in his work Meditations on First Philosophy (1641–1642). I specifically aim to answer the following problem: How is Descartes’s skepticism to be read in accordance with the rest of his philosophy? This problem can be divided into two more general questions in Descartes scholarship: How is skepticism utilized in the Meditations, and what are its intentions and relation to the preceding philosophical tradition? -/- I approach the topic (...) from both a historical and a text-based analysis, combining textual and contextual research. I examine Descartes’s skepticism against two main traditions in the historical analysis: philosophical skepticism and Aristotelian Scholasticism. I argue that skepticism in the Meditations is intended to oppose and upheave both Scholasticism and skepticism. The intended results of the work are not merely epistemological but also metaphysical and even ethical. Furthermore, these ambitions cannot be neatly distinguished but merge into each other. -/- The third historical context against which the skeptical meditations are examined is the literary genre of meditative exercises, particularly from the 1500–1600’s, which, while religiously and spiritually oriented, likewise provided the practitioner with an enlightened understanding of self-knowledge and their cognitive place in the world on the way to closer spiritual proximity to God. I argue by this reading that the skepticism of the Meditations is an attentive, meditational cognitive exercise that is not merely instrumental and methodological but is to have a genuine and serious (psychologically real) effect on our thinking. The skeptical meditation is not simply a theoretical thought experiment but is to be seriously practiced as a transformative process of reorienting one’s cognitive framework to discover truth, certainty, and a way to a happy, tranquil, and virtuous life. -/- I offer a close reading in the textual analysis of the first three meditations of the Meditations. I argue that the meditative skepticism employed in the work does not reject the previous beliefs but suspends judgment on them, withdrawing assent until further evidence can be found. I introduce a new term into Descartes scholarship in this analysis, based on the terminology of ancient skepticism: Cartesian epochē (gr. epochē, suspension, withdrawal). Instead of rejecting previous beliefs or assenting to the probably false, the skeptical procedure of the Meditations is argued to emulate in important ways the suspension of judgment on equally balanced reasons in ancient Pyrrhonian skepticism. Novel interpretations are presented along the way of the will’s freedom, of the First Meditation’s skeptical scenarios, of the cogito, and of the vindication of metaphysical certainty, as well as a clarification of the Cartesian Circle problem. -/- Reinterpreting the relation of Descartes’s skepticism to the preceding historical and literary traditions leads to a new look at the skeptical method itself. Presenting a new interpretation of skepticism in the Meditations leads at the same time to a new look at its relation to the historical context. The two research questions are, then, intrinsically tied together. -/- My focus in the study is on the Meditations, but I also reference and discuss Descartes’s other philosophical works, as well as his correspondence, when necessary. (shrink)

The neurosciences not only challenge assumptions about the mind’s place in the natural world but also urge us to reconsider its role in the normative world. Based on mind-brain dualism, the law affords only one-sided protection: it systematically protects bodies and brains, but only fragmentarily minds and mental states. The fundamental question, in what ways people may legitimately change mental states of others, is largely unexplored in legal thinking. With novel technologies to both intervene into minds and detect (...) mental activity, the law should, we suggest, introduce stand alone protection for the inner sphere of persons. We shall address some metaphysical questions concerning physical and mental harm and demonstrate gaps in current doctrines, especially in regard to manipulative interferences with decision-making processes. We then outline some reasons for the law to recognize a human right to mental liberty and propose elements of a novel criminal offence proscribing severe interventions into other minds. (shrink)

Saigle, Dubljevic, and Racine (2018) claim that Libet-style experiments are insufficient to challenge that agents have free will. They support this with evidence from experimen- tal psychology that the folk concept of freedom is consis- tent with monism, that our minds are identical to our brains. However, recent literature suggests that evidence from experimental psychology is less than determinate in this regard, and that folk intuitions are too unrefined as to provide guidance on metaphysical issues like monism. In light (...) of this, it is worthwhile to examine the authors’ insuf- ficiency claim under the assumption that monism is false and dualism true (our minds are not identical to our brains). We conclude that, were dualism true, then Libet- style experiments would tell us no more about freedom and moral responsibility than what the authors initially claimed, thus further bolstering their point that Libet-style experiments are ill-suited to speak to the free will of agents. In what follows we first discuss some of the reasons to be skeptical of using folk intuitions to make claims about the nature of freedom and moral responsibility. We then draw from the work of E. J. Lowe to demonstrate that Libet-style experiments would likely give the same results regardless of the truth of monism or dualism. (shrink)

Despite recent neuroscientific research purporting to reveal that free will is an illusion, this paper will argue that agency is an inescapable feature of rationality and thought. My aim will not be to address the methodology or interpretation of such research, which I will only mention in passing. Rather, I will examine a collection of basic concepts which are presupposed by thought, and propose that these concepts are interrelated in ways that makes them both basic and irreducibly complex. The collection (...) includes such concepts as belief, value, meaning, and truth. I will argue that free will belongs to this collection, and as such is also presupposed by thought. This proposal is opposed to a methodological tendency in analytic philosophy, to eliminate aspects of concepts which can’t be given a clear analysis, and to the wish of many empirical psychologists and cognitive scientists to reduce intentional/mental states to neurons and other mindless phenomena which they regard as more fundamental. Instead of offering a direct critique of either of these methodological attitudes, I will try to place the concept of freedom in its proper conceptual context, and make a positive case for its reality. (shrink)

Abstract. Drawing on Black radical thought, some political theorists have elaborated a notion of ‘fugitive freedom’ that challenges us to understand freedom beyond the canonical concepts of ‘positive’ and ‘negative’ liberty. The idea of fugitive freedom concerns the vast liminal space between being enslaved and enjoying complete political (or ethical) liberty. Whereas for traditional political theory, there are two ‘conditions’ or ‘statuses’ assigned to subjects (‘free’ or ‘slave’), reflection on slave narratives and the history of maroon communities (...) points to freedom expressed in escape, flight, and movement away from domination. Fugitive freedom is enabled and sustained through quotidian, clandestine practices of communication, concealment, care, and refuge. Inspired by these exhortations to reimagine the forms that freedom can take, this paper finds in Spinoza a notion of fugitivity, understood as a counter-power, animated by the desire to escape domination, generate solidarity, and forge mental community. (shrink)

Contra the dominant readings, Hieronymi—refusing to sideline concerns of metaphysics for the impasse of normativity—argues that the core of Strawson's argument in "Freedom and Resentment" rests on an implicit and overlooked metaphysics of morals grounded in social naturalism, focusing her discussion on Strawson's conception of objective attitudes. The objective attitude deals with exemption, rather than excuse. This distinction is critical to Strawson's picture of responsibility: In addition to our personal reactive attitudes are their impersonal or vicarious analogues. There are (...) two such cases: first, cases where we suspend or modify reactive attitudes due to error about the quality of the will. In these cases of excuse, we might include an actor who we learn was innocently ignorant, or whose behavior was an accident, and so we see that he or she really meant no harm. Consequently, we exculpate the injury in question. In cases of excuse, we are mistaken about the quality of the actor's will and, thus, our reactive attitude changes, but the moral demands stay. However, one might view other people as equipped with mental attributes and as people about whom one is disposed not to indulge in with those reactive attitudes of resentment, approbation, and so on; this involves viewing others objectively. We encounter these scenarios in the case of small children, people suffering from dementia, or those with forms of other serious mental illness. This second category involves exemption: Rather than reacting with the corresponding reactive attitudes, we view those actors—who lack the capacities required to fit into the usual system tolerably well—objectively, thereby exempting them from the usual demands of ordinary interpersonal relating. (shrink)

Philosophical accounts of freedom typically fail to capture an important kind of freedom—freedom to change what one cares about—that is central to our understanding of what it is to be a person. This paper articulates this kind of freedom more clearly, distinguishing it from freedom of action and freedom of the will, and gives an account of how it is possible. Central to this account is an understanding of the role of emotions in determining (...) what we value, thus motivating a rethinking of the importance of emotions in the mental lives of persons. (shrink)

In this article I clarify the relationship between the use of involuntary antipsychotic medication and a delusional person’s freedom of thought in the light of three different views of freedom, namely, freedom as negative freedom, freedom as having an autonomous mind and freedom as capability. It is not clear how freedom of thought as a psychotic person’s human right should be understood and protected in practice. Therefore, further discussion is needed. These different ways (...) of understanding a patient’s freedom of thought also encourages to consider individual situations, hear the patient’s voice and work both multiprofessionally and across disciplines. (shrink)

In this chapter, I articulate the structure of a general concept of autonomy and then reply to possible objections with reference to Ulysses arrangements in psychiatry. The line of argument is as follows. Firstly, I examine three alternative conceptions of autonomy: value-neutral, value-laden, and relational. Secondly, I identify two paradigm cases of autonomy and offer a sketch of its concept as opposed to the closely related freedom of action and intentional agency. Finally, I explain away the autonomy paradox, to (...) which the previously identified pair of paradigm cases seems to give rise in the context of mental disorder. By addressing this paradox, we learn two valuable lessons. The first is about the relationships between the three conceptions of autonomy above. The second is about the relationship between autonomy and mental disorder. (shrink)

This work develops a philosophically credible and psychologically realisable account of control that is necessary for moral responsibility. We live, think, and act in an environment of subjective uncertainty and limited information. As a result, our decisions and actions are influenced by factors beyond our control. Our ability to act freely is restricted by uncertainty, ignorance, and luck. Through three articles, I develop a naturalistic theory of control for action as a process of error minimisation that extends over time. Thus (...) conceived, control can serve to minimise the influence of luck on action and enable freedom in uncertainty. -/- In Article 1, Thor Grünbaum and I argue for a psychologically plausible account of the kind of control that is necessary for moral responsibility. We begin by establishing the relationship between agentive contribution and responsibility-level control. One way to determine whether one the right kind and degree of control to be morally responsible is to track one’s degree of contribution to an action. However, a psychologically plausible account of control in terms of agentive contribution may seem to contradict the types of functional-mechanistic explanations used in cognitive science. In cognitive psychology and cognitive neuroscience, personal-level capacities are explained by a set of sub-personal mechanisms. Often, such explanations leave no room for a contribution by the agent. By integrating insights from theories of cognitive control and incorporating them into a philosophical account of intentions, we propose a way of thinking about the distribution of cognitive control resources as something the agent does. -/- Article 2 argues that a classic argument concerning luck, originally aimed at libertarianism, generalises beyond any specific theory of free will, and regardless of whether determinism or indeterminism is true. I call this mental luck. Because we all make decisions under conditions of relative uncertainty and limited information, it is possible for an agent to make decisions that are contrary to their own motivation. In such situations, it may be a matter of luck whether the agent makes the right decision. Mentally lucky decisions are not rationally governed by attitudes within the agent's perspective, and thus, may be indistinguishable from unlucky ones. From the perspective of the agent, such decisions may resemble the outcome of a lottery. Therefore, mental luck poses a challenge to most prominent theories of free action and moral responsibility. -/- Finally, article 3 engages with the issue of resultant luck, namely luck in how things turn out. Resultant luck raises a challenge for theories of moral responsibility because its existence suggests that one may be responsible for factors beyond one’s control. Prominent responses to resultant luck led to a choice between internalism and scepticism. I argue that familiar cases of resultant luck are based on the assumption that actions are events. Instead, I propose an alternative ontology of action as an ongoing goal-directed process with a many-shots structure. Described this way, cases of resultant luck are not representative of ordinary action. The proposal of action as a many-shots process is consistent with predictive coding, a cognitive architecture which centres around error minimisation. Under this framework, cases of resultant more luck are no longer failures of action, but rather anticipated errors to be settled within the ordinary process of action. (shrink)

The Zhuangzi begins with Peng, a soaring bird transformed from a bounded fish, which is the first metaphor that points beyond limited standpoints to a higher point of view. The transformation is one-way and symbolizes that there is a higher viewpoint to attain which affords mental freedom and the clarity and scope of great vision. Under the alternate thesis of constant transformation, values and understandings must ceaselessly transform and collapse. All cyclical transformations must collapse into skeptical relativism and (...) confusion. But Peng does not turn back into a fish, and the awakened sage does not fall into a slumber of ignorance and confusion. It is only the thesis of a one-way transformation that leaves the sage in a state of knowledge. (shrink)

Some of the most threatening perspectives of our time are related to climate changes with Global Warming, caused by the emission of greenhouse gasses , and the severe pollution of the environment causing destruction of ecosystems and the extension of species. Recent scientific research points to an unusual increase in temperatures on earth seen in Al Gore’s film “An Inconvenient Truth ”. The climate changes are both natural and man-made; the topics here are the man-made problems among which consumer mentality (...) and overpopulation can be mentioned. Why are so many individuals ignoring the consequences of such selfish behavior? In spite of the warnings from scientists and ecological movements, the problems seem to be increasing. The domestication of nature in an artificial reality of modern times reduces humans to numbers and robots. Even though many of these conditions can be described as the consequences of the technological development, they also point to a sick society in which the connection between man and Nature has been lost. To a certain extend we are all responsible for what happens to the earth and ourselves because we are part of Nature. In order to find some answers man should look deeper into himself and his own passions. Such analysis is the task of this paper based on self-realization in subject-object relations with the appearance of self-consciousness and a third factor defined as God or Nature. The questions are: How can the link between man and Nature be re-established? How can each individual participate in changing the negative pattern? (shrink)

The current study is a pilot trial to examine the effects of a nonelective, classroom-based, teacher-implemented, mindfulness meditation intervention on standard clinical measures of mental health and affect in middle school children. A total of 101 healthy sixth-grade students (55 boys, 46 girls) were randomized to either an Asian history course with daily mindfulness meditation practice (intervention group) or an African history course with a matched experiential activity (active control group). Self-reported measures included the Youth Self Report (...) (YSR), a modified Spielberger State-Trait Anxiety Inventory, and the Cognitive and Affective Mindfulness Measure –Revised. Both groups decreased significantly on clinical syndrome subscales and affect but did not differ in the extent of their improvements. Meditators were significantly less likely to develop suicidal ideation or thoughts of self-harm than controls. These results suggest that mindfulness training may yield both unique and non-specific benefits that are shared by other novel activities. (shrink)

In this article we offer a perspective on the immense number of problems and challenges confronting humanity in our common biosphere. As our human population grows and urbanization increases globally, billions of humans with diverse beliefs and opinions are living in large urban areas without the basic needs of life. The way forward in our biosphere is not violence and disrespect. It is working to maintain and improve our common biosphere and solve our common global problems. Religion and religious believers (...) will need science, so humans can survive and sustain our biosphere. (shrink)

Mental health is a global priority, and states and stakeholders are taking steps toward advancing a human right to mental health for all (APA, 2018). This is evidenced by international studies, initiatives, declarations, and domestic policy interventions. From a right-based perspective, mental health is not the mere absence of a psychiatric condition or psychosocial disability (WHO, 2022). It speaks of an environment in which individuals live a life of dignity. The application of human rights principles to (...) class='Hi'>mental health allows us to incorporate novel ideas about the role of all stakeholders in fostering the security, freedom, justice, and dignity of individuals. With this point of view in mind, many states are revisiting their mental health laws and governance practices. (shrink)

What are the freedom-relevant conditions necessary for someone to be a morally responsible person? I examine several key authors beginning with Harry Frankfurt that have contributed to this debate in recent years, and then look back to the writings or Søren Kierkegaard to provide a solution to the debate. In this project I investigate the claims of semi-compatibilism and argue that while its proponents have identified a fundamental question concerning free will and moral responsibility—namely, that the agential properties necessary (...) for moral responsibility ascriptions are found in scenarios where the agent acts on her own as opposed to her action resulting from freedom undermining external causes such as manipulation, phobias, etc.—they have failed to show that the freedom-relevant agential properties identified in those actual-sequence scenarios are compatible with causal determinism. My argument is that only a voluntarist-libertarian theory can adequately account for the kinds of cases that the semicompatibilist identify. I argue that there are three freedom-relevant conditions necessary for someone to be a morally responsible person: a hierarchical understanding of human desires [specifically and mental states generally], an incompatibilist (non-deterministic) understanding of human action, and a historical understanding of character development. The ability to reflect critically about one’s own desires and emotions, and thus to have a kind of self-knowledge and understanding with regard to the springs of one’s own actions, is required to make it possible for the agent to be the “source” of her own actions and character. The non-deterministic understanding of human action is needed for a similar reason: if determinism is true, then every action a person performs can be ultimately traced to and exhaustively explained in terms of factors outside the agent’s control, thus making the agent’s responsibility for his actions an illusion. And finally,human nature must be such that, over time, one’s choices leave a dispositional residue self-understanding and motivation in the person’s self, out of which, in mature understanding and motivation, the person acts as a fully responsible agent. (shrink)

This metatheoretical paper investigates mind wandering from the perspective of philosophy of mind. It has two central claims. The first is that, on a conceptual level, mind wandering can be fruitfully described as a specific form of mental autonomy loss. The second is that, given empirical constraints, most of what we call “conscious thought” is better analyzed as a subpersonal process that more often than not lacks crucial properties traditionally taken to be the hallmark of personal-level cognition - such (...) as mental agency, explicit, consciously experienced goal-directedness, or availability for veto control. I claim that for roughly two thirds of our conscious life-time we do not possess mental autonomy (M-autonomy) in this sense. Empirical data from research on mind wandering and nocturnal dreaming clearly show that phenomenally represented cognitive processing is mostly an automatic, non-agentive process and that personal-level cognition is an exception rather than the rule. This raises an interesting new version of the mind-body problem: How is subpersonal cognition causally related to personal-level thought? More fine-grained phenomenological descriptions for what we called “conscious thought” in the past are needed, as well as a functional decomposition of umbrella terms like “mind wandering” into different target phenomena and a better understanding of the frequent dynamic transitions between spontaneous, task-unrelated thought and meta-awareness. In an attempt to lay some very first conceptual foundations for the now burgeoning field of research on mind wandering, the third section proposes two new criteria for individuating single episodes of mind-wandering, namely, the “self-representational blink” (SRB) and a sudden shift in the phenomenological “unit of identification” (UI). I close by specifying a list of potentially innovative research goals that could serve to establish a stronger connection between mind wandering research and philosophy of mind. (shrink)

In current debates on Descartes’ metaphysics of the mind, the question tends to be whether his position is that of a libertarian or of a compatibilist concerning the freedom of the will. I intervene in this discussion by focusing on the experience of choosing freely. To do this I take a closer look at the 'feeling of not being determined by external forces', an up to now too little discussed passage of the 'Fourth Meditation'. In successively considering God, (...) an evil genius and the faculty of understanding as external forces acting on the will, I show how Descartes’ discussion of freedom of choice implicates both his ethical and epistemological ambitions in a way that could benefit the libertarian-compatibilist debate. To determine the nature of the freedom of will in Descartes, one may not only discuss the causality of the operations of the will, but also the perception of this causality by the mind, in other words, the experience of freedom. (shrink)

In his article 'Individualism and Descartes' (Teorema, vol. 16, pp. 71-86), William Ferraiolo puts into question the widely accepted interpretation of Descartes as an individualist about mental content. In this paper, I defend this interpretation of Descartes thought against Ferraiolo's objections. I hold, first, that the interpretation is not historically misguided. Second, I try to show that Descartes’s endorsement of anti-individualism would lead either to depriving skeptical hypotheses of their force or to rejecting the epistemological privilege of the first (...) person. Finally, I argue that Ferraiolo’s objections to the individualistic interpretation rest on two important errors: a misapprehension of the argumentative order of the Meditations and a confusion between the notions of causal and constitutive dependence of content on the external environment. (shrink)

This paper seeks to explain and evaluate, by an analytic method, the conflict between determinism and free will from the viewpoint of two physicalist reductionist philosophers, namely, Daniel Dennett and Sam Harris. Dennett is a compatibilist philosopher who tries to show compatibility between determinism and free will, while Sam Harris is a non-compatibilist philosopher who turns to determinism with the thesis that our thoughts and actions have been pre-determined by the neurobiological events associated with them, and thus, considers free will (...) to be an illusion. Therefore according to him, we are not the authors of our thoughts and actions. However, Dennett tries to establish the existence of free will through the use of concepts like control and deliberation and defends ‘free will worth wanting’. Therefore, if we take the agency of the agent and the absence of determinism as two criteria for free will, Dennett accepts both and Harris denies them; since there is neurobiological determinism, and all of Dennett’s deliberations, etc. are also determined neurobiologically. Between the two conditions of free will, Dennett accepts that the origin of action must be in the agent; however, he refutes the condition of alternate possibilities, establishing his view based on a causal theory. As a Neo-Darwinist, he explains human beings’ physical and mental phenomena based on evolution theory and despite accepting causal determinism, he shows how the agent can still have agency in decisions and actions. As a result, he does not consider determinism to requisite compulsion. In his philosophical system, one can change the future that has not yet taken place. This decision-making regarding the future takes place through the process of deliberation, which has a special place in Dennett’s view. On the other hand, by adhering to Libet’s neurological experiments, Harris refutes both conditions of free will and considers the cause of all human being actions to arise from activities of the brain and concludes that one cannot have any conscious control over one’s actions. As a result, he emerges as a non-compatibilist determinist. In both his works, The Moral Landscape and Free Will, Harris addresses the topic of free will. In Free Will, he criticizes the view of compatibilists like Dennett, who responds to those criticisms in his article, ‘Reflections on Free Will, Review of Sam Harris’ Free Will’. Like Harris, Dennett too addresses free will in his two important books, Elbow Room and Freedom Evolves. Following an analysis of the views of Dennett and Harris and explaining the criticisms of the two regarding each other, the present article will show that neither Dennett, considering the rest of the elements of his philosophical views in philosophy of mind and philosophy of action can well justify compatibilism, nor can Harris, considering his neurological approach defend his determinist idea. The conflict that is present in Dennett’s views causes his explanation of the agent being the origin of his action to also be indefensible. Furthermore, due to the incompatibility of the different elements of his view and the vagueness of his idea regarding the effect of unconscious intentions on action, Harris too is placed in a weak position. In contrast to Harris’ supposition, a human is not “a puppet [who] is free as long as he loves his strings”; rather, a human chooses, makes decisions and acts according to his own will. As a result, despite the objections that apply to both philosophers, Dennett’s view is more acceptable than Harris’ in terms of the effort to justify free will; even though neither have been apparently successful in defending their own ideas. (shrink)

‘Sapiens and Sthitaprajna’ studies the concept of a wise person in the Stoic Seneca and in the Bhagavad-Gita. Although the Gita and Seneca’s writings were composed at least two centuries and a continent apart, they have much in common in recommending a well lived life. This book describes how in both - a wise person is endowed with both virtue and wisdom, is moral, makes right judgments and takes responsibility for actions. A wise and virtuous person always enjoys happiness, as (...) happiness consists in knowing that one has done the right thing at the right time. Both Seneca and the Gita demand intellectual rigor and wisdom for leading a virtuous and effective life. They provide guidelines for how to become and be wise. Both systems demand a sage to be emotionally sound and devoid of passions. This leads to mental peace and balance, and ultimately tranquility and happiness. While surveying these similarities, this study also finds differences in their ways of application of these ideas. The metaphysics of the Gita obliges the sage to practice meditation, while the Stoics require a sage to be a rational person committed to analyzing and intellectualizing any situation. This comparative study will be of interest to students of both Ancient Western and Ancient Indian Philosophy. Practitioners of Stoicism and followers of the Gita should find the presence of closely related ideas in a very different tradition of interest while perhaps finding somewhat different prescriptions a spur to action. (shrink)

The ideal of “freedom-as-omnipotence” pointed out by Daya Krishna in his interpretation of the Yogasūtra is undoubtedly present throughout the history of yoga. This ideal of omnipotence is also at the basis of the contemporary transhumanist program through the ideal of human perfection, and there are already transhumanist versions that defend the use of meditative techniques from India as complements to a program of human enhancement. In this essay I argue that transhumanism and bioliberalism seek to free us from (...) biological conditioning at the cost of making us more and more dependent on science and technology, presenting a sort of “derivative freedom” that many premodern yogas would never accept. Instead, contemporary yogas, which no longer contemplate the ideal of yogic powers, are much more amenable to the idea of human enhancement through external devices, partly because they have adopted diluted versions of the models of freedom advocated in premodern yogas. We are already witnessing the evolution of a trans-human yoga in which technological devices are incorporated into the practice and virtual practice communities are created, some even made up of avatar-practitioners, in which the human factor is progressively lost. (shrink)

The republican ideal of non-domination identifies the capacity for arbitrary interference as a fundamental threat to liberty that can generate fearful uncertainty and servility in those dominated. I argue that republican accounts of domination can provide a powerful analysis of the nature of legal and institutional power that is encountered by people with mental disorders or cognitive disabilities. In doing so, I demonstrate that non-domination is an ideal which is pertinent, distinctive, and desirable in thinking through psychological disability. Finally, (...) I evaluate republican strategies for contesting domination, focusing on the limits of contestatory democracy, and proposing a participatory alternative which better addresses problems of political agency in the mentally disordered and cognitively disabled. (shrink)

Strawsonians about moral responsibility often claim that our practices of holding morally responsible fix the facts of moral responsibility, rather than the other way round. Many have argued that such ‘reversal’ claims have an unwelcome consequence: If our practices of holding morally responsible fix the facts of moral responsibility, does this not imply, absurdly, that if we held severely mentally ill people responsible, they would be responsible? We provide a new Strawsonian answer to this question, and we explore the relation (...) between reversal claims and (in)compatibilism. (shrink)

Volition and Allied Causal Concepts is a work of aetiology and metapsychology. Aetiology is the branch of philosophy and logic devoted to the study of causality (the cause-effect relation) in all its forms; and metapsychology is the study of the basic concepts common to all psychological discourse, most of which are causal. Volition (or free will) is to be distinguished from causation and natural spontaneity. The latter categories, i.e. deterministic causality and its negation, have been treated in a separate work, (...) The Logic of Causation. Volition may be characterized as personal causality, a relation between an agent (the self or soul) and his actions (acts of will). Unlike causation, this relation cannot be entirely defined using conditional (if–then) propositions. Although we can say that the agent is a sine qua non of his actions, we cannot say that the agent is invariably (in all or specific circumstances) followed by his actions. It appears that both an act of will and its negation remain possible to a soul in any given set of circumstances. This defines freedom of the will, and implies the responsibility of the agent for his actions. Introspection provides knowledge of particular acts of will. The existence of freewill implies a distinction between necessary causation (determinism independent of volition) and inertial causation (determinism, except when some contrary will interferes). An act of will occurs on a spiritual plane. It may have natural (mental or physical) consequences; those that inevitably follow it may be regarded as directly willed, whereas those that vary according to circumstances must be considered indirectly willed. Volition presupposes some degree of consciousness. So-called involuntary acts of will involve a minimum of attention, whereas mindful acts are fully conscious. Even pure whim involves intention. Most volitions moreover involve valuation, some sort of projection of goals, deliberation on means, choice and decision. To judge responsibility, various distinctions are called for, like that between intentional, incidental and accidental consequences. Volitional action can be affected through the terms and conditions of the world surrounding its agent, but also more intimately through the influence of concrete or abstract aspects of that world that the subject has cognized. The causal concept of influence, and its implication of cognition (of inner or outer information, including emotions), are crucial to measuring the effort involved in volition. Influences make willing easier or harder, yet do not curtail its essential freedom. All the causal concepts used in psychological explanation – affections, appetites, instincts, habits, obsessions, compulsions, urges and impulses – can be elucidated thanks to this important finding. Much of human (and animal) behavior can thus be both acknowledged as volitional and as variously influenced. Volition and Allied Causal Concepts is a work of ambitious scope, intent on finally resolving philosophical and logical issues that have always impeded progress in psychology. It clarifies the structure and workings of the psyche, facilitating hygienic and therapeutic endeavors. The relation between volition and physical laws is discussed, as is the place of volition in biology. Concepts used in biology, analogous to that of purpose, are incidentally analyzed. Theological issues are also dealt with, as are some topics in ethics and law. (shrink)

In the _Meditations_ and related texts from the early 1640s, Descartes argues that the self can be correctly considered as either a mind or a human being, and that the self’s properties vary accordingly. For example, the self is simple considered as a mind, whereas the self is composite considered as a human being. Someone might object that it is unclear how merely considering the self in different ways blocks the conclusion that a single subject of predication—the self—is both simple (...) and composite, which is contradictory. In response to this objection, this paper develops a reading of Descartes’s various ways of considering the self. I argue that the best reading of Descartes’s qualified claims about the self, i.e., about the self _qua_ mind or the self qua human being, presupposes an account of the unqualified self, that is, of the self _simpliciter_. I argue that the self _simpliciter_ is not a mind, and that it is not a human being either. This result might suggest the pessimistic conclusion that Descartes’s view of the self is incoherent. To avoid this result, I introduce a new metaphysical account of the Cartesian self. On my view, the self is individuated by a unified mental life. The self is constituted by the beings that jointly produce this mental life, and derives its unity from it. (shrink)

Can we conceive of a mind without body? Does, for example, the idea of the soul's immortality make sense? Certain versions of materialism deny such questions; I shall try to prove that these versions of materialism cannot be right. They fail because they cannot account for the mental vocabulary from the language of brains in the vat. Envatted expressions such as "I think", "I believe", etc., do not have to be reinterpreted when we translate them to our language; they (...) are semantically stable. By contrast, physical expressions from the vat language are semantically instable; due to Putnam's externalism they cannot be transported to our language without change. This contrast opens the way to a new understanding of what the immortality of the soul might be like: A brain in a vat (and its mental life) might survive what the brain calls "my physical body's death". (shrink)

This article draws upon the civic republican tradition to offer new conceptual resources for the normative assessment of mental capacity law. The republican conception of liberty as non-domination is used to identify ways in which such laws generate arbitrary power that can underpin relationships of servility and insecurity. It also shows how non-domination provides a basis for critiquing legal tests of decision-making that rely upon ‘diagnostic’ rather than ‘functional’ criteria. In response, two main civic republican strategies are recommended for (...) securing freedom in the context of the legal regulation of psychological disability: self-authorisation techniques and participatory shaping of power. The result is a series of proposals for the reform of decisional capacity law, including a transition towards purely functional assessment of decisional capacity, surer legal footing for advanced care planning, and greater control over the design and administration of decision-making capacity laws by those with psychological disabilities. (shrink)

If you start taking courses in contemporary cognitive science, you will soon encounter a particular picture of the human mind. This picture says that the mind is a lot like a computer. Specifically, the mind is made up of certain states and certain processes. These states and processes interact, in accordance with certain general rules, to generate specific behaviors. If you want to know how those states and processes got there in the first place, the only answer is that they (...) arose through the interaction of other states and processes, which arose from others... until, ultimately, the chain goes back to factors in our genes and our environment. Hence, one can explain human behavior just by positing a collection of mental states and psychological processes and discussing the ways in which these states and processes interact. This picture of the mind sometimes leaves people feeling deeply uncomfortable. They find themselves thinking something like: 'If the mind actually does work like that, it seems like we could never truly be morally responsible for anything we did. After all, we would never be free to choose any behavior other than the one we actually performed. Our behaviors would just follow inevitably from certain facts about the configuration of the states and processes within us.' Many philosophers think that this sort of discomfort is fundamentally confused or wrongheaded. They think that the confusion here can be cleared up just by saying something like: 'Wait! It doesn't make any sense to say that the interaction of these states and processes is preventing you from controlling your own life. The thing you are forgetting is that the interaction of these states and processes – this whole complex system described by cognitive science – is simply you. So when you learn that these states and processes control your behavior, all you are learning is that you are controlling your behavior. There is no reason at all to see these discoveries as a threat to your freedom or responsibility.'2 Philosophers may regard this argument as a powerful one, perhaps even irrefutable.. (shrink)

Some have argued that a subject has an inner awareness of its conscious mental states by virtue of the non-introspective, reflexive awareness that any conscious state has of itself. But, what exactly is it like to have a ubiquitous and reflexive inner awareness of one’s conscious states, as distinct from one’s outer awareness of the apparent world? This essay derives a model of ubiquitous inner awareness (UIA) from Sebastian Watzl’s recent theory of attention as the activity of structuring consciousness (...) into an experiential center and periphery. I develop Watzl’s theory into an account of UIA by suggesting that a subject is acquainted with its own conscious mental states through being reflexively aware of how these states are structured by attention into a unified subjective perspective. I favorably compare this Watzl-inspired account of UIA against other contemporary analytic and classical Buddhist accounts of reflexive awareness and subjective character, which variously ground the inner awareness of conscious states on their intrinsic phenomenal quality of “for-me-ness,” their affective/hedonic valence, or a subject’s disposition to introspect them. The Watzl-inspired account also accommodates possible counter-examples to Watzl’s theory posed by states of minimal phenomenal experience such as lucid dreamless sleep and non-dual meditative awareness. (shrink)

Saṃvega is a morally motivating state of shock that -- according to Buddhaghosa -- should be evoked by meditating on death. What kind of mental state it is exactly, and how it is morally motivating is unclear, however. This article presents a theory of saṃvega -- what it is and how it works -- based on recent insights in psychology. According to dual process theories there are two kinds of mental processes organized in two" systems" : the experiential, (...) automatic system 1, and the rational, controlled system 2. In normal circumstances, system 1 does not believe in its own mortality. Saṃvega occurs when system 1 suddenly realizes that the "subjective self" will inevitably die (while system 2 is already disposed to affirm the subject's mortality). This results in a state of shock that is morally motivating under certain conditions. Saṃvega increases mortality salience and produces insight in suffering, and in combination with a strengthened sense of loving-kindness or empathic concern both mortality salience and insight in suffering produce moral motivation. (shrink)

A woman and a man desire to come together stirred by the primal fire of Kama and the man deposits his egg in the womb of the woman. This egg develops into a human undergoing nine or ten months of evolution. This process is the microscopic replication of the method evolved by God to create the universe. Rigveda (10.121) mentions Hiranyagarbha, the Golden Egg as the source of the creation of the universe. It is said that God, wishing to create (...) the world, produced an egg as big as the cosmos. God meditated for a thousand years sitting inside the egg and when the egg burst, the Lord himself was born out of the egg as the Progenitor of the universe (“He made Himself by Himself.”, Taitiriya Upanishad: 2.7.1). The Rishis called the Egg Brahmanda (the Cosmic Egg), and the Progenitor Manu. Scientists have discovered that the universe has an oval shape. Like the nine months of the evolution of the human egg, the Cosmic Egg also undergoes nine stages of evolution before it gets dissolved during what we call ‘Maha Pralaya’. The Puranas mention that Brahmanda has 14 biospheres, seven nether and seven upper inhabited by different types of souls. If we count from the human world, there are ten dimensions of consciousness. Rishis called these astral biospheres Mandalas/Lokas with different wavelengths and colours. Sri Karunakara Guru referred to them as Avasthas, or spiritual stages. The Buddhists and Hindu esoteric sects such as the Theosophical Society explain these levels of the Absolute in terms of Physical plane, Astral plane, Mental plane, Buddhic plane, Atmic plane, Anupadaka plane, Adi plane and Shiv and Shakti. These Avasthas are related to the expanding consciousness reaching up to the core of the Cosmic Egg, the Paramatma. Like a spider which creates a web around it sitting in the centre, and withdraws it in the end, Paramatma creates and withdraws webbed multi-dimensional universes. Nobody can say when it started and when it will end as it is a beginningless and endless process. (shrink)

This paper addresses two specific and related questions the Buddhist neuroethics program raises for our traditional understanding of Buddhist ethics: Does affective neuroscience supply enough evidence that contempla- tive practices such as compassion meditation can enhance normal cognitive functioning? Can such an account advance the philosophical debate concerning freedom and determinism in a profitable direction? In response to the first question, I argue that dispositions such as empathy and altruism can in effect be understood in terms of the (...) mechanisms that regulate affective cognition. In response to the second question, I claim that moral agency is a type of achievement that comes with learning the norms of ethical con- duct, which are not tractable by specifically neurobiological mechanisms and processes (though, once learned, such norms would have their neural cor- relates when enacted). (shrink)

In this dissertation, I examine the implications of the problem of mental causation and what David Chalmers has dubbed the “ hard problem of consciousness” for competing accounts of the mind. I begin, in Chapter One, with a critical analysis of Jaegwon Kim’s Physicalism, or Something Near Enough. (2005) There, I maintain that Kim’s ontology cannot adequately address both the problem of mental causation and the “ hard problem of consciousness.” In Chapter Two, I examine the causal pairing (...) problem for substance dualism. I demonstrate both that the substance dualist can respond to the argument at no great cost, and that the pairing problem applies, with equal force, to the irreducible qualia posited on Kim’s account. Chapters Three and Four are devoted to what I take to be the central argument against any kind of dualism: the causal exclusion argument. In Chapter Three, I examine dualistic responses to the exclusion argument that grant the causal closure of the physical world. I note that these responses, though technically adequate, are nevertheless theoretically unpalatable. In addition to requiring the dualist to adopt unconventional attitudes towards causation, responses of this variety also have the unfortunate result of rendering libertarian freedom impossible. Finally, in Chapter Four, I turn my attention to the question of causal closure. I maintain that the causal closure of the physical world, though widely affirmed, is nevertheless extraordinarily difficult to support. In light of Hempel’s Dilemma, causal closure is either false, compatible with dualistic interaction, or unacceptably stipulative. There is, I maintain, no causal closure principle up to the tasks required by the causal exclusion argument. For that reason, I conclude that the dualist ought not to worry about causal closure. (shrink)

With the emergence of the science of heroism there now exists both theoretical and empirical literature on the characteristics of our everyday hero. We seek to expand this inquiry and ask what could be the causes and conditions of a superhero. To address this we investigate the origins of mindfulness, Buddhist psychology and the assertion that its practitioners who have attained expertise in mindfulness practices can develop supernormal capabilities. Examining first their foundational eight “jhana” states (levels of attention) and the (...) six consequent “abhinnas” (siddhis or special abilities) that arise from such mental mastery, we then explore any evidence that mindfulness practices have unfolded the supernormal potential of its practitioners. We found a growing base of empirical literature suggesting some practitioners exhibit indicators of enhanced functioning including elevated physical health and resistance to disease, increased immunity to aging and improved cognitive processing, greater resilience and fearlessness, more self-less and pro-social behaviors, some control over normally autonomic responses, and possibly some paranormal functionality. These improvements in normal human functioning provide some evidence that there are practices that develop these abilities, and as such we might want to consider adopting them to develop this capability. There are however insufficient studies of expert meditators and more research of adepts is called for that explores the relationship between levels of attentional skill and increases in functionality. We propose in search of the superhero, that if conventional mindfulness training can already augment mental and physical capabilities, a more serious inquiry and translation of its advanced methods into mainstream psychological theory is warranted. (shrink)

The rapid pace of technological advancements offers an essential field of research for a deeper understanding of man’s relationship with artifacts of her design. These artifacts designed by humans can have various mental and physical effects on their users. The human interaction with the artifact is not passive; on the contrary, it exhibits a potential that reveals the inner dispositions of human beings and makes them open to new creations. In this article, we will examine the impact of technology (...) on human life through the dispositional compatibilism perspective of the contemporary philosopher Kadri Vihvelin, arguing for a system of metaphysics in which ontology of properties depend on dispositions. In this context, the emerging phenomenon of dispositional compatibilism opens the door to developing new philosophical ideas for evaluating the concepts of compatibilism and freedom in the context of technology. Thus, it is emphasized that although technological devices shape human life, new and unforeseen powers may emerge due to human-artifact interaction. This article will examine the idea of dispositional compatibilism by specifically considering human interaction with text-based AI applications. The ability of AI to collaborate with human thought patterns is a meaningful example of the observation of dispositional compatibilism. In conclusion, the article aims to address the effects of technology on human freedom by approaching the human-artifact relationship from a dispositional perspective. It also aims to defend the claim that technological artifacts can positively contribute to human freedom from the perspective of dispositional compatibilism. (shrink)

This chapter considers the literature associated with explorations of consciousness in Indian philosophy. It focuses on a range of methodological and conceptual issues, drawing on three main sources: the naturalist theories of mind of Nyaya and Vaisesika, the mainly phenomenological accounts of mental activity and consciousness of Abhidharma and Yogacara Buddhism, and the subjective transcendental theory of consciousness of Advaita Vedanta. The contributions of Indian philosophers to the study of consciousness are examined not simply as a contribution to intellectual (...) history, but rather with a view to evaluating their relevance to contemporary issues, specifically to the mind-body problem. The presence of dualist positions with strong naturalist undercurrents in Indian philosophy, especially in the Nyaya and Samkhya traditions, rules out the possibility of treating the mind-body problem as an idiosyncratic feature of Cartesian metaphysics. (shrink)

Social media has invaded our private, professional, and public lives. While corporations continue to portray social media as a celebration of self-expression and freedom, public opinion, by contrast, seems to have decidedly turned against social media. Yet we continue to use it just the same. What is social media, and how should we live with it? Is it the promise of a happier and more interconnected humanity, or a vehicle for toxic self-promotion? In this essay I examine the very (...) structure of social media communications in order to sketch how we should engage with social media. Social media communications are, I argue, a public communication of private content. This allows connections to be made with others in ways that would not otherwise be possible; however, it also submits the private to a status competition, which in turn is linked to mental health challenges. A ‘virtuous’ engagement with social media means being aware of these dynamics, and choosing to subordinate social media to other, more important goods. (shrink)

Throughout the history of philosophy, ethics has often been a source of guidance on how to live a meaningful life. Accordingly, when the ethical foundations of mindfulness are considered, an important question arises concerning the role of meditation in providing meaning. The present article proposes a new theoretical route for understanding the links between mindfulness meditation and meaningfulness by employing the terminology of Susan Wolf’s contemporary philosophical account of a meaningful life. It opens by examining the question of (...) what kinds of life-meanings are made available by Buddhist doctrine, considering the two alternatives of a cosmic, human-independent meaning of life versus the subjective meanings that humans give to their individual lives. After surveying current psychological theories that aim to explain the correlation between mindfulness as a trait and meaning in life, all of which see mindfulness as a mediating factor in the production of meaning, I argue that Wolf’s framework offers a promising theoretical basis for clarifying the relationship between mindfulness and meaning in that it explains why mindfulness has a direct bearing on meaning in life. I then show that mindfulness meditation, as understood in Buddhism, can respond to some of the philosophical worries that arise from Wolf’s theory, specifically her concern with the standards for securing the objective value of meaningful activities and projects. My claim is that mindfulness meditation is representative of a broader class of activities that are non-subjectively valuable insofar as they are required for any exploration of objective meaning or standards of values, as well as for engagement in objectively valuable projects and activities. (shrink)

As neuroscience progresses, we will not only gain a better understanding of how our brains work, but also a better understanding of how to modify them, and as a result, our mental states. An important question we are faced with is whether the state could be justified in implementing such methods on criminal offenders, without their consent, for the purposes of rehabilitation and reduction of recidivism; a practice that is already legal in some jurisdictions. By focusing on a prominent (...) type of view of free action, which I call bypassing views, this paper evaluates how such interventions may negatively impact the freedom of their subjects. The paper concludes that there will be a tension between the goals of rehabilitation and reduction of recidivism, on the one hand, and the negative impact such interventions may have on free action, on the other. Other things equal, the better that a particular intervention is at achieving the former, the more likely it is to result in the latter. (shrink)