Monday, June 24

A June Mindful stroll


Introduction. 
This paper, prompted by Karen Parham’s article in the June edition of ‘Philosophy Now’ talks about the meditations of Descartes (1596-1650) to ascertain any similarities in his approach compared to traditional Zen Buddhism.
At first glance one might conclude there are fundamental differences since western philosophy seeks to ask profound questions with responses usually guided by logic to form a narrative about such things as what is the meaning of life, the nature of the mind and what language is. Buddhism on the other hand draws its strength from inward meditative practices manifested in the eight fold parts to enlightenment. 
However, the author suggests there is a correlation in the approaches of both in what might be reasonably construed as their use of Koans.     
 
Koans used during meditative practices in Buddhism.    Koans are used during meditative practices and are paradoxical statements or parables or questions that need not have a logical answer. The idea is for the student to abandon any preconceived ideas and instead rely on intuitive responses from meditating about the question, paradox or parable to achieve an enlightened response. 
The Buddhist is schooled on the idea that one cannot solve the Koan, for its value is in the response and the enlightenment realized. The Buddhist might spend a lifetime finding appropriate responses, the determinate to enlightenment.   
Making a connection to Descartes Meditations 
Descartes is regarded by the author as the father of modern philosophy as he introduced the idea of the mind as in intuition to make sense of our existence. During his initial meditations he questioned whether or not his own thinking was real or could it be just dreaming. So he begins his work with what might be reasonably regarded as Zen Koan” – What can I know for certain?  The end answer to this question is what is famously quoted as ‘I think therefore I am’. 
What Parham argues is that in his treatise ‘Meditations on first Philosophy’ his approach has a correlation to the Buddhist practice. Although it must be noted Descartes use of the word meditative, is in the general sense to think deeply about something, he begins with what could be reasonably regarded as a Zen Koan.
For what Descartes tried to avoid is being deceived so that on page 12 he said ‘it is prudent never to trust completely those who have deceived us even once’. His approach in this work is to revert to an introspection exercise of reason. 
To reiterate what he sets out to do is to determine ‘what can I know for certain “– which is the equivalent of a Zen Koan.
According to Parham Descartes’ conclusion is an incomplete argument: an enthymeme. That is a deduction without the universal premise. His famous argument ‘I think therefore I am’ on page 17 is argued: 
All thinking things exist (universal premise) 
I am thinking (specific example) 
Therefore I exist (conclusion). 
So, philosophically one might class Descartes response - ‘I think therefore I am’ as his Koan since it is intuitive, but rather obviously is also limited conceptually in this way.
Parham also talks about how Descartes also assumes the natural light of reason about certain things can be taken as clear and distinct. He conclude that he exists and GOD, together with objects that he describes in terms of their geometric and other mathematical properties.  In a similar vein Zen Buddhism would claim the responses from meditating would also generate clear and distinct ideas. However the Zen Buddhist would not go on to say they must therefore be true as is the case with Descartes.  
Conclusion 
Nevertheless one might be inclined to think of Descartes as an unintentional Buddhist in respect to his meditations. 
Reference - Meditating with Descartes- Karen Parkham.  West Meets East - June Edition of Philosophy Now.  

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