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Consciousness as Anthropology Not Theology

Consciousness as Anthropology Not Theology

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Published by John Sobert Sylvest

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Published by: John Sobert Sylvest on Apr 23, 2012
Copyright:Attribution Non-commercial


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if i wasn't typing on my i-phone with two thumbs, i would've better said: why takeone path vs another unless one believed, as we do, that a particular explicit faithenjoys & provides a superabundance,
( suggesting we believethat there is a master cosmic metanarrative, even if we fallibly apprehend it anddon't fully comprehend it ), even from an otherwise
( each traditionperhaps better emphasizes one aspect of the God-encounter, which is multi-form),
( many different practices, in many traditions, efficaciously orient,sanctify, empower, heal/nurture & save us ) and/or
( manifold &multiform affective attunements efficaciously align our self-ego axes with ground,other-people/God & cosmos ) stance, which is put more simply as, while manyapproaches participate in salvific efficacies, imparting what is both necessary &sufficient for salvation (temporally, proleptically & eschatologically), some helpus move more swiftly and with less hindrance along the way (although it makeslittle sense for any of us to insist on this
a priori 
vis a vis our chosen stance and itis otherwise incumbent on us to not just see the path ahead but to get underwayand manifest our claims that others may validate them
a posteriori 
)nondual and dualistic approaches are part & parcel of all the traditions and theymostly entail epistemic stances, or practical/methodological approaches, notontological conclusionsthose who do speak of the nondual, ontologically, are typically treatingconsciousness as a primitive, as some primal reality of which we are all ultimatelyconstituted, and this sounds wrong-headed to me anthropologically, which is tosuggest that such a stance is not some theological tautology immune to critiquebut, even if a philosophy of mind/metaphysical position, has somescientific/positivistic significance, which means it is subject to probabilisticfalsification; the preponderance of the evidence is that consciousness is anemergent, not a primal, reality; and that it is not emergent in the sense of beingemancipated from physical constraints or illusions but in the sense of arisingthermodynamically and morphodynamically as a physical reality but withteleodynamic (think
downward causation
) properties that are not reducible (fullyexplainable) in terms of those physical properties of which it is constituted andfrom which it emergedhuman value-realizations, then, are not optimized when the nondual is divorcedfrom the dualistic but, instead, are effected when the nondual and dualistic arehappily married ; they comprise, then, a
kairos movement 
not a
chronos moment 
, which is to say that a full hermeneutical spiral of pre-rational, non-rational,rational and supra-rational moments must be completed through time for anoptimal value-realization movement to be afforded; in other words, we haven'tproperly taken care of our hermeneutical clothes until they've gone through

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