Overview

In the past decade, innovations in imaging technology have provided scientists with a virtual window into the brain. The research results made possible by such a glimpse into this previously unknown landscape have overshadowed normative concepts of mind and spawned a host of new ideas concerning human consciousness. Nevertheless, an ”explanatory gap“ persists between mind and body. The trouble, it seems, is how to reconcile one’s subjective first-person experience (what philosopher Thomas Nagel describes as ‘what it is like to be. . .’) with the newly accessible objective third-person perspective.

Better known as the ”mind-body problem,“ it is a philosophical debate that raises many intriguing and important questions about personal identity, self-consciousness, memory, intentionality, causation, psycho-physical well-being, and more. It is little wonder this problem has remained an important cross-cultural topic of conversation between scientists, doctors, and philosophers alike.

The much publicized "neuroscience of meditation" spoken of by the Dalai Lama during his address to the Society of Neuroscience at their annual meeting in Washington D.C. (2005), has shaken up the scientific community. New findings show that long-term meditation can literally alter the structure and function of the human brain ( see PNAS | November 16, 2004 | vol. 101 | no. 46 ).

Far less attention, however, has been given to the philosophical underpinnings of such practices. While distinctions between what we might call "theory" and "method" are familiar parlance to post-Enlightenment modes of inquiry, they are not categories that are indigenous to Buddhism and Hinduism. As such, by imposing these categories blindly, there exists the certain danger of the intellectual blind spot, i.e. the creation of a methodology that overlooks the unique way in which these categories are transformed and somewhat interrelated within these traditions, a relationship which could provide a novel approach to the contemporary problem of consciousness.

To mitigate such potential missteps and to illuminate such potentially vital connections, participants of the Mind & Reality Symposium were asked to discuss in various detail the great ideas and practices of Hinduism and Buddhism in context of contemporary consciousness studies.

Commencing with a brilliant keynote address from philosopher Owen Flanagan entitled "Science for Monks: Buddhism and Science," Saturday’s panels were generally geared toward issues of "theory." Panel I took up the topic of epistemology and the ways in which thinkers—cross-culturally—establish knowledge. Panel II was concerned with phenomenology and focused on the subjective experience of being. Ending the day was Panel III, which turned to ontology and what constitutes wisdom. Sunday morning Buddhologist B. Alan Wallace delivered a riveting keynote address entitled ”Naturalizing the Mind.“ Panels on this day considered the "methodological" dimension and the application of theory in practice. Panel IV was dedicated to meditation and Panel V examined ethics.

For a detailed schedule of events, please scroll down.

 

Itinerary

SATURDAY - FEBRUARY 25, 2006
08:30-08:45 Opening Remarks Paul Gailey
08:45-09:45 Keynote Address: “Science for Monks: Buddhism & Science” Owen Flanagan
10:00-12:00 Panel I: Knowledge Ned BlockSusanCareyGeorges B. J. DreyfusStephen H. PhillipsGary Tubb
01:30-03:30 Panel II: Experience Joseph LeDouxMark SideritsEvan ThompsonRobert Van GulickWilliam Waldron
03:45-05:45 Panel III: Wisdom Paul GaileyPiet HutW. Teed RockwellRobert A. F. ThurmanGary Tubb
SUNDAY - FEBRUARY 26, 2006
08:45-09:45 Keynote Address: “Naturalizing the Mind” B. Alan Wallace
10:00-12:00 Panel IV: Meditation Roger JacksonThubten JinpaAnne KleinJoseph LoizzoMark Siderits
01:30-03:30 Panel V: Ethics Jay GarfieldRobert PollackGareth SparhamEvan ThompsonEdith Wyschogrod
03:45-04:45 Closing Panel Owen FlanaganPaul GaileyAnne KleinTeed RockwellEvan Thompson
04:45-05:00 Closing Remarks Robert Pollack

 
 
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