By William S. Haney
Culture and Consciousness argues that the monstrous interdisciplinary growth in attention examine has huge, immense implications for literary and cultural reviews, and that the aptitude advantages of this examine within the twenty-first century are momentous. Its goal is to teach how awareness stories will help us reconsider our method of key concerns and the elemental assumptions of up to date conception and feedback. within the first half the booklet, significant issues of rivalry within the humanities are explored via a standpoint that incorporates the complete diversity of brain and cognizance. Haney demonstrates that the debates in idea surrounding the questions of id, fact and language, that have thus far eluded the brain or cause, can't be resolved with no recourse to the constitution of attention and intersubjectivity - an interplay mediated via language and leading to mutual contract. the remainder chapters practice the idea of intersubjectivity to the analyzing of particular works. A key implication of this e-book is that questions of literary and cultural conception referring to binaries equivalent to presence and lack, development and randomness, the given and the made, the person and the collective will proceed to elude the brain as a reservoir of rational idea. eventually, Haney contends that at a definite point the duality of self and different is triumph over in an event of cohesion.
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Extra info for Culture and consciousness: literature regained
My thinking has been as if on the outside of this silence without quite contacting it: When I say, felt or heard something, that perception or thought has been seen by this silent consciousness, but it has not been quite connected to this interior silence. (1998b, 194, Forman’s emphasis) In Buddhism and Hinduism, the silence of inner emptiness is called by several names, such as sunyata and samadhi respectively. The permanent coexistence of pure awareness and daily experience is also known as cosmic consciousness or, as Eliot Deutsch lucidly explains in his book on advaita Vedanta, nirvikalpa samadhi (1973, 62–63).
I know my own consciousness, and I know that I am and have been conscious simply because I am it’’ (1998a, 20–21). Foreman and colleagues argue that pure consciousness accessible through ‘‘knowledgeby-identity’’ is an innate capacity (1998a passim). ’’ (1998b), describes several nonordinary states of consciousness documented by people around the world. He discusses these states within the context of mysticism, which he calls a ‘‘somewhat unusual but increasingly accepted ﬁeld’’ (185). Part of my thesis in this book is that incipient stages of these (mystical) states are apparently becoming more prevalent in contemporary life, as suggested by the quality of experience found both in the postmodern and post-postmodern condition, or ..........................
2; Taimni 1986, 6). Patanjali, moreover, deﬁnes pure consciousness (purusa) as the uniﬁed observer: ‘‘The Seer is pure consciousness but though pure, appears to see through the mind’’ (II. 20; Taimni 1986, 185). For Vedanta, as Dasgupta notes, the identiﬁcation of the self (awareness) with the mind, body, and senses ‘‘is a beginningless illusion’’ (1975, vol. 1, 435). As a Western mystic who has described the experience of pure consciousness, W. T. Stace says that ‘‘the introverted mystics—thousands of them all over the world— unanimously assert that they have attained to this complete vacuum of particular mental contents .
Culture and consciousness: literature regained by William S. Haney