Aphorisms on the Wisdom of Life

Schopenhauer, Arthur; Payne, Emily

doi:10.1093/oseo/instance.00121364

Cited by 18 publications

(22 citation statements)

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“…The idea that unconscious processes work on a problem in the absence of conscious guidance has often been used strategically by many great artists and thinkers, such as Mozart, Schopenhauer, or Ernest Hemingway (e.g., Hemingway, 1964; Schopenhauer, 1970). The mathematician Henri Poincaré only worked on math 4 hr a day (from 10:00 a.m. to 12:00 p.m., and from 5:00 p.m. to 7:00 p.m.), convinced that for the rest of the time his unconscious was thinking and that, at some point, his unconscious would present a solution to the problem he was studying.…”

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confidence: 99%

A Case for Thinking Without Consciousness

Dijksterhuis

Strick

2016

Perspect Psychol Sci

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People can engage in prolonged thought processes, such as when they are facing an important decision or when they are working on a scientific discovery. Such thought processes can take months or even years. We argue that while people engage in such thinking, they make progress not only when they consciously think but also sometimes when they are consciously thinking about something else-that is, while they think unconsciously. We review the literature on unconscious thought (UT) processes and conclude that there is indeed quite some evidence for UT. Conceptualized as a form of unconscious goal pursuit, UT is likely to be especially fruitful for thought processes that are complex, important, or interesting to the thinker. In addition, we discuss other characteristics of the UT process. We end with proposing Type 3 processes, in addition to Type 1 and Type 2 (or Systems 1 and 2) processes, to accommodate prolonged thought processes in models on thought.

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confidence: 99%

A Case for Thinking Without Consciousness

Dijksterhuis

Strick

2016

Perspect Psychol Sci

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“…This confirms that Le Play, like Durkheim, remained closer to Schopenhauer than Kant; ‘For a man has immediate apprehension only of his own ideas, feelings and volitions; the outer world can influence him only in so far as it brings these to life’ (Schopenhauer, 2012: 26–7). The use of Kant, Schopenhauer and Descartes in this article is part of a larger argument about the complex relationship between philosophy and the social sciences of which only glimpses are offered here.…”

Section: Resultsmentioning

confidence: 56%

Frédéric Le Play and 19th-century vision machines

Freemantle

2016

History of the Human Sciences

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An early proponent of the social sciences, Frédéric Le Play, was the occupant of senior positions within the French state in the mid-to late 19th century. He was writing at a time when science was ascending. There was for him no doubt that scientific observation, correctly applied, would allow him unmediated access to the truth. It is significant that Le Play was the organizer of a number of universal expositions because these expositions were used as vehicles to demonstrate the ascendant position of western civilization. The fabrication of linear time is a history of progress requiring a vision of history analogous to the view offered the spectator at a diorama. Le Play employed the design principles and spirit of the diorama in his formulations for the social sciences, and L'Exposition Universelle of 1867 used the technology wherever it could. Both the gaze of the spectators and the objects viewed are part and products of the same particular and unique historical formation. Ideas of perception cannot be separated out from the conditions that make them possible. Vision and its effects are inseparable from the observing subject who is both a product of a particular historical moment and the site of certain practices.

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“…Clearly, the key internal obstacles are located in unwholesome instincts and the capriciousness of the emotions, and mindfulness can help in fostering the requisite control and, eventually, transforming these to promote generosity, kindness, and compassion. Once this is achieved, however, there is a host of external factors which clearly contribute to what Schopenhauer (1970) called the “suffering of the world” (p. 41) or, to express this in a less negative way, which militate against the promotion of human flourishing and well-being. Thus, the internal and external can be seen to come together in mindful engagement to bring about the desirable ends.…”

Section: Mindfulness Education and Critical Social Engagementmentioning

confidence: 99%

McDonaldizing Spirituality

Hyland

2017

Journal of Transformative Education

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The exponential growth of mindfulness-based interventions (MBIs) in recent years has resulted in a marketisation and commodification of practice—popularly labeled “McMindfulness”—which divorces mindfulness from its spiritual and ethical origins in Buddhist traditions. Such commodification is criticized by utilising ideas and insights drawn from work in educational philosophy and policy analysis. The “McDonaldization” process is applied to the emerging populist versions of mindfulness and analysed in some detail, alongside the capitalization and marketisation of MBIs on the McMindfulness model. The central argument is that the crucial educational function of MBIs needs to be informed by the moral virtues which are at the heart of Buddhist mindfulness. Without such an ethical and educational foundation—actively connected with engaged Buddhist foundations aimed at individual and social transformation—mindfulness becomes just another fashionable self-help gimmick that is unlikely to be of any lasting individual or social benefit.

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Aphorisms on the Wisdom of Life

Cited by 18 publications

References 0 publications

A Case for Thinking Without Consciousness

A Case for Thinking Without Consciousness

Frédéric Le Play and 19th-century vision machines

McDonaldizing Spirituality

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