By Francisco J. Varela, Pierre Vermersch, Natalie Depraz

ISBN-10: 1588112438

ISBN-13: 9781588112439

Creation: A consultant for the perplexed
What are we up to?
To whom are we talking?
So what’s the ground line?
An invitation

Part I: The structural dynamics of turning into aware
Chapter 1. the fundamental cycle
1.1 total presentation
Entering into the inquiry
A operating description: 3 temporal horizons
Why a session?
Exemplary variations
1.2 Epoche
The 3 elements of epoche
The suspension and its follow-ups
Redirection and letting-go
The problems of redirection
Pragmatic problems and assist in overcoming them
Letting-go and the standard of attention
The simple constitution of changing into conscious: The double fold of mirrored image and affection
1.3 Intuitive evidence
Intuition as gesture and as process
The philosophical roots of intuition
The temporal dynamic of the intuitive act
The fragile lightning-bolt of the method of intuitive achievement: From vacancy to givenness-in-flesh-and-blood
Intuition and affectivity
Primordial instinct and imaginary eidetic variations
The three-part constitution of insight
The mode of facts as inserted in a history standards of appreciation and of completion

Chapter 2. The constitution of a session
2.1 Expression
Expression is an not obligatory and multiform part Expressions and linguistic descriptions
When should still an outline be produced?
The particular caliber of suspension right to descriptive verbalization
The caliber of the intuitive proof right to verbalization 70 Modalities of linguistic expression from the viewpoint of a study program
A cartoon of the issues with descriptive categorization
2.2 Validation
What expression and validation have in common
Validation is an non-compulsory and multifarious component
Structures of mediation: First-, moment- and third-person positions
Stages within the technique of validation

Chapter three. Surrounding events
3.1 Upstream and downstream
3.2 Apprenticeship and training
3.3 elements of apprenticeship
3.4 revolutionary generativity of expertise
3.5 Relation to mediation
3.6 The temporal generativity of motivation and after-effects

Part II: The motivations for the examine of experiencing
Chapter four. the perspective of the researcher
4.1 The cognitives sciences (F. J. Varela)
The contemporary recognition boom
A three-way sketch
Irreducibility: the elemental ground
Case studies
The suggestion of phenomenological data
Mutual enlightenment
4.2 Psychology and subjective event: Introspection (P. Vermersch)
A historic point of view on psychology and subjectivity
The preliminary facts and the 1st critiques
The first advancements: Experimental introspection
Strategies of circumvention
Data relative to the 1st individual standpoint haven't had any impact
Improvements at the way

Chapter five. touching on perform (N. Depraz, F. J. Varela, P. Vermesch)
5.1 creation: perform is the privileged web site for greedy of experience
5.2 Embodied practices in cognitive science
5.3 a various philosophical heritage: functional cause, pragmatism, praxis and habitus
5.4 The “handle” of cognition: The mental view of knowing-how and coping with
5.5 Practitioners validate and improve this point of analysis

Chapter 6. The philosophical problem (N. Depraz)
6.1 where of expertise in philosophy
The scenario of Phenomenology in regards to the historical past of philosophy
Access to event as a go back to the “things themselves”
Phenomenological event is neither empirical nor built: it's eidetic
The transcendental personality of expertise: Phenomenology as “transcendental empiricism”
6.2 The methods of the reduction
The ethos of the reduction
Ways during which the aid is prepared
Multiple entry to the reductive angle: The not easy of the ways
The ethos of the reductive subject
Aids to the reduction
Bearing and bounds of phenomenological philosophy

Chapter 7. knowledge traditions and the methods of aid (F. J. Varela and N. Depraz)
7.1 What will we suggest by means of non secular traditions?
7.2 The perform of mindfulness (shamatha): The ancient context
The grounding
The consolidation
The Mahayanist turn
Tibet and the Vajrayanist turn
7.3 Sitting perform and the phenomenology of experience
The aspect of perform no.1: The shamatha method
Point of perform no.2: Vispashyana
Point of perform no.3: Tonglen and empathy
Point of perform no.4: typical spontaneity as moment spontaneity
7.4 concerning again to different motivations
Practice of shamatha sitting meditation and introspective psychology
Meditative perform of the 3 yanas and the phenomenological methods of the reduction
Where are we?

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Shamatha practice is based on an attitude of non-doing, expressed by a dignified sitting on the ground (the recommended posture, although you can also sit in a chair). You sit with a straight spine, your neck and arms are relaxed, and you rest your hands on your knees or over one another. Your eyes are open, and you breathe through both nostrils and mouth. 2. Once you’ve settled into the basic posture, you explicitly decide to “merely” follow what is going on without engaging in it. Since you have to keep breathing, your breath becomes a guideline or a track for your attention.

Once again, the quality of suspension, here inhibitory, would appear to be singular even while keeping pace with each step of the act of becoming aware. With this idea of suspending judgment we’re very close to the general sense of the Husserlian epoche, or to the principle of the absence of presuppositions Husserl formulated in the Logical Investigations (§7, 1901). However, we have to admit that since Husserl stayed on the level of principles, he doesn’t do justice to all the different qualities of suspension with which we’re wrestling.

Accepting something is more passive than knowing something, even if this relative passivity is pushed into the background by our usual ways of thinking, our categorial filters, whose permanent activity can be difficult to suspend. In this sense The basic cycle you cannot rely on a conception of a passive and mechanical reflection when you are trying to describe the reflecting act. When you reflect, you are working with a mirror that is anything but passive or neutral. But you do have to abstain from immediately crushing your lived reality with your language and thought schemes, so that you can establish a zone of relative and provisional silence, and try to take off again from the way you relate to the reality of lived experience.

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On Becoming Aware: A Pragmatics of Experiencing by Francisco J. Varela, Pierre Vermersch, Natalie Depraz

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