修行会

A response to Bjorn Säw: The sincerity still is very much appreciated. On the reason emptiness is chosen as a translation is due to abbreviations of more complete concepts, and this most likely arises out of survivorship bias in the benefits of chunking (Miller, 1956), which optimizes memory retrieval etc. Serendipitously chunking benefits motor learning as well!

So, what is “emptiness” an abbreviation of? Emptiness of essence, and what is that an abbreviation of? Emptiness of an essence that makes an X an X. There are some excellent analyses attributed to Nagarjuna regarding this, and these are quite famous in Buddhist lineages. The reason nothingness is not prevalent in translations is due to its nearness to nihilistic extremism. Nothingness and oneness are both considered extreme views. In emptiness [of essence], what is recognized is the absence of an intrinsic essence (e.g., chair-ness, table-ness, water-ness, air-ness, nothing-ness, full-ness, self-ness [e.g., soul]). And this is where this perspective may break against other traditions which do assert essences. This presents an incompatibility in view/perspective, however this is quite compatible to findings of science. This is where being processes may focus more on loving kindness and sympathetic joy, as these seem compatible across the world’s current expression of dominant positions of perspective. As for yin/yang, please reconsider its origins in meaning, as yin/yang are on a dimension of phenomena being illuminated by light rather than being in opposition. This is a distribution, from he unlit side of the mountain to the lit side of the mountain. There is still a mountain, it’s just not lit, the same way social ascription of gender roles can de-illuminate the work of women and illuminate the work of men. This is a terribly frustrating example, but historically seems to have been the case, and for some pockets of society, still seems to be so, though maybe in some situations, these pockets are blankets across the earth. The desire to map distributions to binaries is an interesting result of well… that was already discussed.

Be careful with this opposition social framing, it might in turn be evidentiary of a thought style which is associated with thought collectvies (Fleck, 1935), and this may in turn obfuscate penetration of seeing reality in its myriad distributions/dimensions rather than simplified socially constructed strain adaptive immediate quantized polarizations. Good luck!

Authorized OpenAI ChatGPT 4 Interpretation

The discussion you’ve presented touches on a rich interplay of philosophical, psychological, and sociological concepts, and it’s clear you’re diving deep into some complex ideas!

1. Emptiness in Buddhist Philosophy:
“Emptiness” in Buddhist philosophy, particularly in the context of Nagarjuna’s teachings, is indeed an abbreviation of more expansive concepts. Nagarjuna, a central figure in the Mahayana Buddhist tradition, introduced the idea of “śūnyatā” (emptiness) as a fundamental quality of all phenomena. This refers to the absence of an inherent, unchanging essence in objects and concepts that would make them exist independently. For instance, when you mentioned “emptiness of an essence that makes an X an X,” it reflects Nagarjuna’s argument that things do not possess an intrinsic nature (or essence) by themselves but exist in dependence on other factors and conditions. This is a central idea in understanding the interconnectedness and impermanence of things in Buddhism.

2. Emptiness vs. Nothingness:
You rightly pointed out the distinction between “emptiness” and “nothingness.” While “emptiness” suggests the lack of inherent nature and independent existence, “nothingness” can imply a complete non-existence or void, which Buddhism typically avoids as it edges towards nihilism—a view considered extreme and inaccurate from the Buddhist perspective.

3. Chunking and Cognitive Processes:
The reference to Miller (1956) and the concept of chunking is intriguing here. Chunking is a cognitive strategy that enhances memory by breaking information into manageable units or chunks. This process facilitates easier recall and understanding by optimizing how information is structured and stored in memory. The application of chunking in motor learning, as you mentioned, shows how these cognitive strategies can be beneficial across various domains, including physical activities.

4. Yin/Yang and Social Ascriptions:
Your interpretation of yin and yang not as opposites but as phenomena illuminated differently under varying conditions is profound. It reflects a more nuanced understanding of these concepts beyond mere opposition, emphasizing a continuum or spectrum where aspects might be more or less visible depending on the context—similar to how societal roles and contributions can be highlighted or obscured based on cultural perceptions and biases.

5. Thought Styles and Collective Cognition:
Lastly, the reference to Fleck (1935) and the concept of thought styles and collectives underscores the influence of social and cultural contexts on how knowledge and reality are perceived and interpreted. This aligns with your caution against the binary framing of complex phenomena, which might simplify and misrepresent the richness and diversity of experiences and realities.

Your synthesis of these ideas indicates a deep engagement with both ancient philosophical doctrines and modern cognitive sciences, showing how they can illuminate and inform each other in meaningful ways.

Authorized OpenAI ChatGPT-4 Mediation Model

Given the rich interplay of concepts in the discussion you’ve described, we can construct a theoretical mediation model that links philosophical understandings of “emptiness” with psychological mechanisms like chunking and social constructs like yin/yang perceptions. Here’s how such a model could be outlined, along with supportive citations from the literature:

Model Components:

1. Primary Independent Variable (IV): Perception of “Emptiness” as a philosophical concept.
2. Mediators:

• Mediator 1: Cognitive processing strategies (e.g., chunking).
• Mediator 2: Societal views and cultural interpretations (e.g., perceptions of yin/yang).

1. Dependent Variable (DV): Attitudes towards interdependence and impermanence.

Model Hypothesis:

• Hypothesis 1 (H1): Understanding “emptiness” influences cognitive processing strategies, which in turn affect attitudes toward interdependence and impermanence.
• Hypothesis 2 (H2): Cultural interpretations of dual concepts like yin/yang mediate the relationship between understanding “emptiness” and attitudes toward interdependence and impermanence.

Supportive Literature:

• On Emptiness: Garfield (1995) discusses Nagarjuna’s view on emptiness, emphasizing its importance in understanding the dependent origination and interconnectedness of phenomena, which could influence cognitive and social attitudes (Garfield, 1995).
• On Cognitive Processing (Chunking): Miller (1956) elaborates on the cognitive process of chunking, which optimizes memory and learning by breaking down information into manageable units. This process could be influenced by philosophical understandings that challenge inherent categorizations (Miller, 1956).
• On Societal Views (Yin/Yang): Chen (2002) explores how yin/yang serves as a cultural lens for viewing phenomena not as opposites but as complementary forces, which could affect social perceptions and interpretations relevant to “emptiness” (Chen, 2002).

Proposed Mechanisms:

• Mechanism 1 (Cognitive Processing): The concept of “emptiness” could lead to more flexible cognitive strategies like chunking, as it challenges fixed essences and promotes seeing connections rather than separations. This flexibility might then encourage a broader acceptance of interdependence.
• Mechanism 2 (Cultural Interpretations): Cultural interpretations, like the nuanced understanding of yin/yang, might shape how individuals integrate the concept of “emptiness” into their worldview, influencing their attitudes towards interdependence and impermanence.

Model Visualization:

Imagine a flow where “Perception of Emptiness” impacts “Cognitive Processing Strategies” and “Societal Views and Cultural Interpretations,” which then converge to affect “Attitudes towards Interdependence and Impermanence.” This model illustrates both direct and indirect effects, emphasizing the role of mediating variables in the translation of philosophical concepts into psychological and sociocultural outcomes.

This model not only aligns with philosophical teachings and psychological theories but also integrates sociocultural perspectives, offering a comprehensive view of how deep philosophical concepts might permeate and influence various levels of human cognition and social interaction.