David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Zygon 44 (3):659-674 (2009)
Certain philosophers and scientists have noticed that there are data that do not seem to fit with the traditional view known as the Mind/Brain Identity theory (MBI). This has inspired a new theory about the mind known as the Hypothesis of Extended Cognition (HEC). Now there is a growing controversy over whether these data actually require extending the mind out beyond the brain. Such arguments, despite their empirical diversity, have an underlying form. They all are disputes over where to draw the line between intrinsic and relational causal powers. The second-century Buddhist philosopher Nagarjuna deals with similar issues when he argues for a middle way between the two positions that were known in his time by the terms eternalism and nihilism. Eternalism, like MBI, asserts that the mind is a permanent enduring substance (although the two theories disagree as to how long mind endures). Nihilism argued that the mind had no intrinsic existence, and today some argue that HEC could lead us to a similar conclusion. Nagarjuna's argument for a middle way between these two extremes is similar to an argument that can be made for HEC. We can accept that neither the brain nor any other single physical item is identical to the mind without falling down the slippery slope that leads to "The mind does not really exist, and therefore we are one with everything." Nagarjuna was correct to say that the mind has conventional reality—that the mind exists even though there is no sharp border between the mind and the world.
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Dan Arnold, Madhyamaka Buddhism. Internet Encyclopedia of Philosophy.
Douglas Berger, Nagarjuna. Internet Encyclopedia of Philosophy.
Jay Garfield (1995). The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press.
William James (1890). The Consciousness of Self. In , The Principles of Psychology. Harvard University Press.
Teed Rockwell (2008). Processes and Particles. Philosophical Topics 36 (1):239-258.
Citations of this work BETA
John A. Teske (2013). From Embodied to Extended Cognition. Zygon 48 (3):759-787.
John A. Teske (2011). Externalism, Relational Selves, and Redemptive Relationships. Zygon 46 (1):183-203.
Similar books and articles
H. M. Malm (1989). Commodification or Compensation: A Reply to Ketchum. Hypatia 4 (3):128 - 135.
Dale Hample, Bing Han & David Payne (2010). The Aggressiveness of Playful Arguments. Argumentation 24 (4):405-421.
P. X. Monaghan (2010). A Novel Interpretation of Plato's Theory of Forms. Metaphysica 11 (1):63-78.
Tang Yijie & Yan Xin (2008). The Contemporary Significance of Confucianism. Frontiers of Philosophy in China 3 (4):477 - 501.
Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.
Wilhelm K. Essler (1990). Selbst Das Selbst Ist Nicht Selbst. Erkenntnis 32 (3):295 - 340.
Peter J. Taylor (1994). Shifting Frames: From Divided to Distributed Psychologies of Scientific Agents. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1994:304 - 310.
Added to index2009-08-27
Total downloads25 ( #74,055 of 1,101,953 )
Recent downloads (6 months)3 ( #128,846 of 1,101,953 )
How can I increase my downloads?