By William S. Haney
Culture and Consciousness argues that the colossal interdisciplinary increase in attention learn has huge, immense implications for literary and cultural reports, and that the aptitude merits of this examine within the twenty-first century are momentous. Its goal is to teach how recognition stories might help us think again our method of key matters and the elemental assumptions of up to date concept and feedback. within the first half the publication, significant issues of rivalry within the humanities are explored via a viewpoint that contains the entire variety of brain and awareness. Haney demonstrates that the debates in concept surrounding the questions of id, fact and language, that have to this point eluded the brain or cause, can't be resolved with no recourse to the constitution of realization and intersubjectivity - an interplay mediated by way of language and leading to mutual contract. the rest chapters observe the thought of intersubjectivity to the studying of particular works. A key implication of this publication is that questions of literary and cultural concept bearing on binaries resembling presence and shortage, development and randomness, the given and the made, the person and the collective will proceed to elude the brain as a reservoir of rational notion. ultimately, Haney contends that at a undeniable point the duality of self and different is triumph over in an adventure of team spirit.
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Additional resources for Culture and consciousness: literature regained
1996a, 64, Shear’s emphasis) Pure consciousness, as the Yoga Sutras indicate, can be attained through yoga, deﬁned as ‘‘the inhibition of the modiﬁcations of the mind’’ (I. 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.
As Deutsch observes in his lucid account of Shankara’s Vedanta, ‘‘The central concern of Advaita Vedanta is to establish the oneness of Reality and to lead the human being to a realization of it’’ (1973, 47). This realization occurs through the ‘‘experience’’ of consciousness in its uniﬁed or irreducible state as witness or seer, single, simple, and continuing. Atman however is beyond ‘‘experience’’ in the usual sense of a division of subject and object found in the three ordinary states of consciousness.
We cannot through introspection observe pure consciousness, we can only be it, for it is a state in which the subject and object are united. This unity describes pure consciousness, the simplest form of awareness, but the situation changes in the more advanced DMS and UMS, where pure consciousness is maintained along with thoughts and then extended into the ﬁeld of perception (see Forman for a detailed description, 1998b, 192–200). In the dualistic mystical state (DMS), then, which Freud referred to as an ‘‘oceanic feeling,’’ the experience of pure consciousness as the silence of inner stillness is no longer transitory but becomes a permanent condition, persisting throughout all activity and thought.