By Louis Roy
"Provides a philosophical account of daily attention as a fashion of realizing mystical awareness, drawing at the paintings of many Western and a few jap thinkers."
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Additional resources for Mystical Consciousness: Western Perspectives and Dialogue With Japanese Thinkers
But my idea is that it is not just the misery but the greatness of the human person that makes us flee from 26 Mystical Consciousness ourselves. . and yet this [our selfhood] too can be a burden for us, a too heavy “weight of glory,” and then we want nothing more than to blunt our sense of selfhood by immersing ourselves and losing ourselves in many things (105). ” And he proceeds to balance his statement: But this important fact about our inner lives is far from implying a general unknowability of personal subjectivity.
Third, the Cogito, or the “I” that thinks, which posits not only the reflected consciousness, but itself as reflecting consciousness. “All reflecting consciousness is, indeed, in itself unreflected, and a new act of the third degree is necessary in order to posit it” (45). 22 First, in the prereflective phase, he begins by emphasizing consciousness-of. “All consciousness, as Husserl has shown, is consciousness of something. This means that there is no consciousness which is not a positing (position) of a transcendent object” (liii).
It expresses from a definite point of view the human synthetic totality in its entirety (17). He suggests that at the existential level “the whole of consciousness” or “the human synthetic totality in its entirety” is at stake. This Kierkegaardian accent on the existential level of consciousness, where the future of the human self is in question, has deeply marked Lonergan’s thinking. However, before introducing the thought of Lonergan on consciousness, let us pay attention, at least briefly, to Sartre’s views about nothingness in Being and Nothingness.