The signifier pointing at the Moon : psychoanalysis and Zen by Raul Moncayo
By Raul Moncayo
In the context of a cautious evaluation of the psychology of faith and earlier non-Lacanian literature at the topic, Raul Moncayo builds a bridge among Lacanian psychoanalysis and Zen Buddhism that steers away from decreasing one to the opposite or making a simplistic synthesis among the 2. as a substitute, by way of creating a functional "One-mistake" of "unknown knowing", this publication is still in line with the analytic subconscious and maintains within the excellent culture of Bodhidharma who didn't be aware of "Who" he was once and instructed Emperor Wu that there has been no advantage in development temples for Buddhism. either traditions. Read more...
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Extra resources for The signifier pointing at the Moon : psychoanalysis and Zen Buddhism.
In other words, Baudrillard does not espouse a purely intellectual understanding of tradition but captures its transrational dimension as manifested in practices such as meditation, ritual, and the observance of various holidays and festivals. CHAPTER TWO Psychoanalysis as a secular and non-theistic study of the mind B oth Lacan and Zen use language and concepts in a non-dual way to invoke an enigmatic dimension of experience and of the mind that cannot be described by the binary (dual) and lineal characteristic of language and formal logic.
The absent mother points to the symbolic mother and to the father in their function of separating and severing the attachment to the imaginary mother as the root of desire and the first self-object (ideal ego). The imaginary father is the father that is both idealised and hated, that constitutes the ideal father without faults and inadequacies, while at the same time the father is hated for representing what the boy and girl do not have (imaginary castration). The idealised father is the allgood God of fundamentalism that requires its split-off opposite in the figure of the great Satan.
21:28) and that “One cannot erect, on the basis of an experience that exists only for a very few, an obligation that shall apply to everyone” (idem). Freud acknowledges that the truth of religion is based on experience but stresses that it is a very rare experience that very few people have, and that therefore it is unfair, impractical, or unreasonable to establish obligations for everyone on the basis of such experiences. Although Freud’s logic is sound given the premise, there are several problems associated with Freud’s conception.