Christian Thomas Kohl The Metaphysical Foundations of Buddhism and Modern Science

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data are somewhat narrower than for Hume: they are the sensa devoid of their patterns. Hume's general analysis of the consequences of this doctrine stands unshaken. So also does his final reflection, that the philosophic doctrine fails to justify the practice of daily life. The justification of this procedure of modern epistemology is twofold, and both of its branches are based upon mistakes. The mistakes go back to the Greek philosophers. What is modern, is the exclusive reliance upon them. Section VI. The first error is the assumption of a few definite avenues of communication with the external world, the five sense-organs. This leads to the pre-supposition that the search for the data is to be narrowed to the question, what data are directly provided by the activity of the sense-organs - preferably the eyes. This doctrine of sense-organs has a vague, general truth, very important for practical affairs. In particular all exact scientific observation is derived from such data. The scientific categories of thought are obtained elsewhere. But the living organ of experience is the living body as a whole. Every instability of any part of it – be it chemical, physical, or molar – imposes an activity of readjustment throughout the whole organism. In the 92
course of such physical activities human experience has its origin. The plausible interpretation of such experience is that it is one of the natural activities involved in the functioning of such a high-grade organism. The actualities of nature must be so interpreted as to be explanatory of this fact. This is one desideratum to be aimed at in a philosophic scheme. Such experience seems to be more particularly related to the activities of the brain. But how far an exact doctrine can be based upon this presumption lies beyond our powers of observation. We cannot determine with what molecules the brain begins and the rest of the body ends. Further, we cannot tell with what molecules the body ends and the external world begins. The truth is that the brain is continuous with the body, and the body is continuous with the rest of the natural world. Human experience is an act of self-origination including the whole of nature, limited to the perspective of a focal region [Cf. Process and Reality Pt. II, Ch. III, especially Sects. IV-XI, and Pt, Chs. IV and V.], located within the body, but not necessarily persisting in any fixed coordination with a definite part of the brain. Section VII. The second error is the presupposition that the sole way of examining experience is by acts of conscious introspective analysis. Such 93
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Christian Thomas Kohl The Metaphysi
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1.Summary The key terms. 1. Key ter
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ideas of substance or subject, two
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2. Nagarjuna Preliminary note We sh
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distinction between two forms of be
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(4) Instrumentalism Instead of favo
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19. “That which has arisen depend
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A brief review of the 25 chapters o
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Chapter 2: A mover and the distance
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Chapter 10: Fire and fuel. Photogra
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Chapter 12: Suffering and the cause
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Chapter 13. A teenager and an aged
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Chapter 23. Pure and impure. Rio Ne
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A solar storm. Something is happeni
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sometimes three complementary bodie
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5. The metaphysical foundations of
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Albert Einstein’s contribution to
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Niels Bohr’s contribution to the
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The atoms arrive in discrete lumps.
Page 41 and 42: Figure 1: In this Feynman diagram,
Page 43 and 44: centimeter) and are so weak that th
Page 45 and 46: philosophers and physicists have be
Page 47 and 48: What is reality? We have become acc
Page 49 and 50: 4. as an intermediate state by Roge
Page 51 and 52: Appendix 3: Alfred North Whitehead:
Page 53 and 54: of Miletus, alive at the date 600 B
Page 55 and 56: Christian scheme of salvation. Its
Page 57 and 58: accordance with his clear-cut intel
Page 59 and 60: seemingly obvious, are infected wit
Page 61 and 62: Of course in this action, and react
Page 63 and 64: temporal realization of ideas. The
Page 65 and 66: qualification not to be analyzed in
Page 67 and 68: Plato, the mathematician, for long
Page 69 and 70: now that it is dead, it is stone-de
Page 71 and 72: Italian Renaissance. In truth, they
Page 73 and 74: for the expression of high abstract
Page 75 and 76: particular observations. The other
Page 77 and 78: Greeks, Jews, and Muslims from such
Page 79 and 80: F.H. Bradley for instance, fall int
Page 81 and 82: merely that the equality of two and
Page 83 and 84: Alfred North Whitehead: Adventures
Page 85 and 86: occasions, can be validly used to s
Page 87 and 88: element shall have the character of
Page 89 and 90: that if there can be any intellectu
Page 91: The difference of ancients and mode
Page 95 and 96: Section VIII. We have now reached t
Page 97 and 98: The common practice, interpreted by
Page 99 and 100: and in its forms. Thus we discover
Page 101 and 102: distinct meanings. It is to be reme
Page 103 and 104: This consideration is the basis of
Page 105 and 106: example consciousness, if it be pre
Page 107 and 108: together for common ends. Such unit
Page 109 and 110: monad can take account of another,
Page 111 and 112: facts and species are the product o
Page 113 and 114: adopted. Then the word Creativity e
Page 115 and 116: When a general idea has been obtain
Page 117 and 118: eality. The important invention of
Page 119 and 120: the correspondence between a model
Page 121 and 122: E. D. & Feldman, G. J. Quarkonium.
Page 123 and 124: 8. Bibliography Bloom, E. D. & Feld
Page 125 and 126: 'T Hooft, G. Symmetrien in der Phys
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Christian Thomas Kohl The Metaphysical Foundations of Buddhism and Modern Science

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