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2024, Buddhism and Lacanian Theory: A Comparative Analysis
While Buddhism and Lacanian theory originate from vastly different cultural and historical contexts, there are intriguing parallels and points of convergence between these two philosophical frameworks. Both traditions offer unique insights into the nature of human experience, consciousness, and the relationship between the individual and the world. The Self and the Ego Buddhism views the self as an illusion, a construct created by the mind. The ego is seen as a source of suffering and attachment. Lacan's concept of the ego is similarly fragmented and illusory. The ego is seen as a defense mechanism that masks the underlying anxieties and desires of the subject.
Lacan Toronto Blog, 2016
This is an early draft study of Lacanian thought and the paticcasamuppada. been much updated for a forthcoming monograph.
The historical and contemporary dialogue between psychoanalysis and Buddhism is examined to advance theories of self-representation. This theoretical foundation provides for a reinterpretation of Lacanian psychoanalytic theory as it applies to the unconscious lack that haunts human subjectivity. The inevitable failure to construct an enduring and permanent sense of self is linked to a chronic feeling of lack and cultural malaise. Drawing upon the work of Buddhist philosopher David Loy, the article proposes that this feeling of lack is symptomatic of a more fundamental and primary repression: a fear of no-self, or egolessness. Both the Buddhist tradition and Lacanian methods rely on unconventional and indirect methods for circumventing the will of the ego. Such unconventional methods are employed to decenter our familiar and common modes of representational discourse in order to deconstruct the ego.
Lacan introduced Freud in his first seminar by depicting him as the Zen master, as one who does not preach from the pulpit, but requires the students to learn for themselves. In this paper, I examine the common basis of the pedagogical methods of Zen and Lacan, tracing the Western background through the model of Plato's Socrates and Nietzsche.
In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self (anātman) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind and cognitive science. I argue that human beings, as dynamic systems, are characterized by a high degree of self-organizing autonomy. Therefore, human beings are not reducible to the more basic mental and physical events that constitute them. I critically examine Francisco Varela’s enactivist account of the self as virtual and his use of Buddhist ideas in support of this view. I argue, in contrast, that while the self is emergent and constructed, it is not merely virtual. Finally I sketch a Buddhist-enactivist account of the self. I argue for a non- reductionist view of the self as an active, embodied, embedded, self-organizing process—what the Buddhists call ‘I’-making (ahaṃkāra). This emergent process of self-making is grounded in the fundamentally recursive processes that characterize lived experience: autopoiesis at the biological level, temporalization and self- reference at the level of conscious experience, and conceptual and narrative construction at the level of intersubjectivity. In Buddhist terms, I will develop an account of the self as dependently originated and empty, but nevertheless real.
Journal of Religion & Health, 1979
Research Features , 2023
https://researchfeatures.com/exploring-the-fluid-nature-of-the-self-a-buddhist-insight/ Across history, the notion of an inherent, unchanging self has deep roots in religious and cultural beliefs. Traditionally, it signifies a changeless, autonomous essence shaping the identity and interactions of all entities. However, Buddhist perspectives, particularly from Mādhyamika and Sānlùn schools, challenge this idea. They contend that the concept of an independently existing, self-consistent self is an illusion. Buddhism asserts that all phenomena lack intrinsic identities and underscores their essencelessness. The self, according to Buddhism, is transient, existing through interconnections with other factors. Thus, Buddhists propose śūnyatā, or emptiness, as the ultimate reality of the world.
Revista KEPES Año 21 No. 29 enero-junio 2024, págs. 185-211 ISSN: 1794-7111(Impreso) ISSN: 2462-8115 (En línea), 2024
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