Buddhism, Comparative Neurophilosophy, and Human Flourishing: with Christian Coseru, “Buddhism, Comparative Neurophilosophy, and Human Flourishing”; Charles Goodman, “Buddhism, Naturalism, and the Pursuit of Happiness”; Bronwyn Finnigan, “Examining the Bodhisattva's Brain”; and Owen Flanagan, “Buddhism and the Scientific Image: Reply to Critics.”
Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views a...
| Published in: | Zygon |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
2014
|
| In: |
Zygon
Year: 2014, Volume: 49, Issue: 1, Pages: 208-219 |
| Further subjects: | B
Phenomenology
B comparative neurophilosophy B Buddhism B Consciousness B Cross-cultural philosophy B affective neuroscience B Owen Flanagan B Moral Psychology B Eudaimonia |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views about the mind, the Buddhist analysis of mind and mental phenomena is far more complex than the book suggests. Flanagan is right to criticize the Buddhist claim that there could be mental states that are not reducible to their neural correlates; however, when the mental states in question reflect the embodied patterns of moral conduct that characterize the Buddhist way of being-in-the-world, an account of their intentional and normative status becomes indispensable. It is precisely this synthesis of normativity and causal explanation that makes Buddhism special, and opens new avenues for enhancing, refining, and expanding the range of arguments and possibilities that comparative neurophilosophy can entertain. | ||
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