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The books’ goal is to answer the question: Do the weaknesses of value-free economics imply the need for a paradigm shift? The author synthesizes criticisms from different perspectives (descriptive and methodological). Special attention is paid to choices over time, because in this area value-free economics has the most problems. In that context, the enriched concept of multiple self is proposed and investigated. However, it is not enough to present the criticisms towards value-free economics. For scientists, a bad paradigm is better (...) |
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In many philosophical traditions, it is held that reality is non-dual. Of course, to be non-dual, as opposed to dual, is itself to partake of a certain duality. If reality really is non-dual, it must transcend this duality too. But what could this mean? Can one make coherent sense of it? To keep the discussion focussed, I will locate it in one specific tradition: the Mahāyāna Buddhist tradition. The idea that ultimate reality is non-dual goes back to the earliest Mahāyāna (...) No categories |
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Several philosophers, both in Buddhist and Western philosophy, claim that the self does not exist. The no-self view may, at first glance, appear to be a reason to believe that life is meaningless. In the present article, I argue indirectly in favor of the no-self view by showing that it does not entail that life is meaningless. I then examine Buddhism and argue, further, that the no-self view may even be construed as partially grounding an account of the meaning of (...) |
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The paper focuses on Nāgārjuna, the founder of the middle way school of Mahāyāna Buddhism. It argues that while Nāgārjuna’s rejection of the notion of ontological independence is justified and corr... |
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I argue that appreciation of the phenomenon of forgetting requires serious attention to its origins and place in nature. This, in turn, necessitates metaphysical inquiry as well as empirical backing – a combination likely to be eschewed by psychological orthodoxy. But, if we hope to avoid the conceptual vacuity that characterizes too much of contemporary psychological inquiry (e.g., Klein, 2012, 2014a, 2015a, 2016a), a “big picture” approach to phenomena of interest is essential. Adopting this investigative posture turns the “received view” (...) |
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What might early Buddhist teachings offer neuroscience and how might neuroscience inform contemporary Buddhism? Both early Buddhist teachings and cognitive neuroscience suggest that the conditioning of our cognitive apparatus and brain plays a role in agency that may be either efficacious or non-efficacious. Both consider internal time to play a central role in the efficacy of agency. Buddhism offers an approach that promises to increase the efficacy of agency. This approach is found in five early Buddhist teachings that are re-interpreted (...) |
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What might early Buddhist teachings offer neuroscience and how might neuroscience inform contemporary Buddhism? Both early Buddhist teachings and cognitive neuroscience suggest that the conditioning of our cognitive apparatus and brain plays a role in agency that may be either efficacious or non-efficacious. Both consider internal time to play a central role in the efficacy of agency. Buddhism offers an approach that promises to increase the efficacy of agency. This approach is found in five early Buddhist teachings that are re-interpreted (...) |
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With the purpose to understand better the role of information not only in communication systems, but actually in our environmental reality, this paper presented the model of Universal Triangle of Reality, composed by Matter, Energy and Information, as fundamental constitutive components of this reality. Arguments coming from the field of physics, both at the cosmic and microparticles scale are presented, showing undoubtable conclusions that information is a fundamental component of reality in our material world. At the cosmic level, where the (...) |
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