Momentary experiences have the character of momentary experiences; but I’m unsure about the status of *consciousness*...that’s something we’ll need to argue about in person...
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OK, leave out the word "consciousness." vijñapti (roughly, "mind") moments have an intrinsic nature. The question then becomes are they phenomenal or just informational? Either way, they have independent being and essence.
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Another person to get into this conversation is Bob Scharf.https://philpapers.org/rec/SHAIYP
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And this is a great paper (TBH, all of his are), though it definitely reflects the conditions under which it was written (as all philosophy does)
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Replying to @NeuroYogacara @evantthompson and
Also, Bill Waldron! (But this is getting very dude heavy! We’ll have to keep that in mind)
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Replying to @NeuroYogacara @evantthompson and
can you believe in no-self and also illusionism? I mean I guess you *can*, but does it make any sense?
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At each moment, there's a mental event with misrepresentational content, with said content including the misrepresentation that the event is owned by a self
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Replying to @evantthompson @ericlinuskaplan and
This is such a tricky issue, as I believe in a persisting biological process, but I also deny the existence of selves as ontological posits. Selflessness generates a kind of phenomenological distancing from the solicitations that are usually present in the world. 1/2
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I also believe in persisting biological processes (à la autopoiesis, biological autonomy, etc.) and I deny selves as substances. For me, selves are processes under constant construction.
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Replying to @evantthompson @ericlinuskaplan and
all that's missing is a recognition that finite substances were always processes, that the logos of construction is not describable without recourse to symbolic language like participation, and that this logos includes relative top-down formation as well as bottom-up foundation.
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Replying to @svateboje @evantthompson and
I only recently started reading William James, despite already being extremely fond of him due to the many mentions and quote littered around the literature, but in my present adoration of this text I'd like to leave this here for others. It starts so
https://www.jstor.org/stable/pdf/2011912.pdf …1 reply 1 retweet 6 likes - 1 more reply
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