It is logically possible for thoughts to occur in the absence of a localized ego.
the verdict
INSUFFICIENT LEANING
refutedsupported
the weight of evidence
3 sources for · 0 against
Retrieved literature points to philosophical discussions and clinical reports concerning states of consciousness lacking self-awareness or ego, but does not fully establish the logical possibility of thoughts occurring entirely without a localized ego.
Nishihira Tadashi, one of Japan’s leading philosophers, introduces the deeply experiential philosophy of losing yourself in the reality of the present, guiding us through a concept found at the centre of Eastern spiritual thought.
Translated into English for the first time, Tadashi defines no-mind, Mushin, as something arising after something is extinguished. He addresses each of the tension points that give the term its vitality: is it attained by waiting or by practice? Can it ever be reconciled with social ethics? Is it self-affirmation or self-negation, stillness or activity?
His thorough account of the Japanese philosophy of no-mind pulls together the historical and philosophical threads and covers the history of Zen Buddhism, the philosophy of D.T. Suzuki and Takuan’s treatise on swordsmanship. He discusses its everyday usage in Japanese and its old usage as an insult, following its transformation into a positive meaning via Zen.
Alive to the complexities of translating no-mind into English, Tadashi’s introduction makes the essential connection of no-mind to the paradoxical task of becoming human.
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This is the first bottom-up review of the lived experience of persons who attempt suicide. The study has been co-designed, co-conducted and co-written by experts by experience and academics, focusing on first-person narratives within and outside the medical field. The lived world of individuals who attempt suicide is characterized by experiences related to the attempt itself ("contemplating suicide as a deliberate death", "contemplating suicide as an escape route", "looking for online answers about suicide", "planning suicide", "finding rest between the suicidal decision and the final act", "changing one's mind during the suicide attempt", "acting on suicidal impulses"); experiences related to the self and time ("feeling unworthy", "feeling detached from oneself or the world and lacking a sense of agency", "splitting the self between the decision to live or die", "perceiving an abortive and doomed future"); and experience of emotions and the body ("feeling overwhelmed by hopelessness and despair", "feeling empty and drained of energy", "feeling alone"). The lived experience of individuals who attempt suicide is also described in terms of the social and cultural context, including the experience of others ("feeling that no one cares", "feeling like a burden to others", "facing others' difficulty in understanding"); cultural, gender and age differences ("experiencing geographical, cultural and religious taboos about suicide", "feeling inadequate in relation to gender stereotypes", "feeling abandoned in old age"); and the perception of stigma ("facing social stigma", "experiencing a stigmatized self", "silencing suicidal behaviors"). The lived experience of persons after an attempted suicide is characterized as a complex process of self-acceptance and rediscovery ("living with suicidal thoughts", "navigating the challenges of recovery", "gaining new perspectives during recovery", "restoring interpersonal relationships to recover"). Finally, the lived experience of individuals who attempt suicide is described with respect to their access to general health care ("seeking help before the suicide attempt", "feeling abandoned after a suicide attempt") and mental health care ("experiencing shame as a barrier to care", "fearing mental disorder label", "feeling accepted and listened to", "facing economic difficulties in accessing support", "coping with distress during hospitalization"). The experiences described in this paper hold educational and social value, informing medical and psychological practices and research, public health approaches, and promotion of social change. This research overcomes embarrassment, fear and stigma, and helps us to understand the fragile nature of our emotions and feelings, our immersion in the social world, and our sense of meaning in life.
Selfless Memories | Erkenntnis | Springer Nature Link
# Selfless Memories
- Original Research
- Open access
- Published: 12 May 2022
- Volume 89, pages 897–918, (2024)
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## Abstract
Many authors claim that being conscious constitutively involves being self-conscious, or conscious of oneself. This claim appears to be threatened by reports of ‘selfless’ episodes, or conscious episodes lacking self-consciousness, recently described in a number of pathological and nonpathological conditions. However, the credibility of these reports has in turn been challenged on the following grounds: remembering and reporting a past conscious episode as an episode that one went through is only possible if one was conscious of oneself while undergoing it. Call this the Memory Challenge. This paper argues that the Memory Challenge fails to undermine the credibility to reports of selfless episodes, because it rests on problematic assumptions about episodic memory. The paper further argues that we should distinguish between several kinds of
Everything we examined (3)
This check searched the claim as stated. It did not run a separate search for evidence against it.