Thank you very much! Greatly appreciate your input 
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Replying to @neuropoetic @svateboje
I read through all of James’s published works in 1999-2000, but I haven’t revisited any of them in any detail since...maybe I should!
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Replying to @NeuroYogacara @svateboje
Well for what it's worth I'm absolutely enamored by A World of Pure Experience!
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Replying to @neuropoetic @svateboje
I’m sure it’s been written, but Buddhism is Radical Empiricism: “To be radical, an empiricism must neither admit into its constructions any element that is not directly experienced, nor exclude from them any element that is directly experienced”
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Seems to me Buddhism admits all sorts of things into its constructions that aren't directly experienced.
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Like for instance? This could be an interesting exchange with @distributedcog
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Where to start? E.g., are the 5 skandhas and (6, 9, 10, or) 12 nidānas directly experienced? Or are they an interpretive conceptual system? The second, I'd say.
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Replying to @evantthompson @cnuckles and
And I say, depends where you look! By the 1st Century CE, so much has shifted to scholastic analysis and away from meditative practices. So as I said above, stuff gets very complicated very quickly—though there’s still a rhetoric of “see for yourself”, even if most people aren’t
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Replying to @NeuroYogacara @cnuckles and
I don't that historical narrative works. It's a modernist conceit. We don't know that it was all about meditative practices before Abhidharma; on the contrary, we've all sorts of evidence that it's always been about scriptural interpretation, which is what Abhidharma grew from.
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Replying to @evantthompson @cnuckles and
That’s fair, I’m building off of contemporary interpretive stuff, starting from Rāhula, but also drawing on Schmithausen...all of these questions are super difficult!
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I like Schmithausen's case for Yogacāra being motivated in part by needing to make sense of certain meditative experiences, but the making sense of them involves a lot of theory (nothing wrong with that of course)
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