The Tibetan energy practices ("tsa lung," tummo) were adapted from a non-monastic Indian context to Tibetan monasticism, which is the reverse of what's needed in modernity.
Baker's extraordinary book _The Heart of the World_ recounts the National Geographic-sponsored expedition he led to one of the last unexplored places on earth—which also has great religious significance in non-monastic Tibetan yogic systems. amazon.com/Heart-World-Jo…
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“Philosophical beliefs” aren’t beliefs in any normal sense, nor in any useful sense, afaics. This is question #1 in the survey; what could any answer possibly mean?
Philosophy is Actually Bad, and everyone should stop it.
Many lay people apparently adopt “Philosophy!” as a quasi-religion, just as others adopt “Science!” as a quasi-religion.
This is a cultural/social phenomenon worthy of investigation. Studying it sociologically might be meaningful where “experimental philosophy” surveys aren’t.
Is this a surprising outlier, or have things gotten worse than I thought? (Elsevier Science Direct peer-reviewed publication: gene for ESP discovered, N=10). sciencedirect.com/science/articl…
Ah, hmm, I see? Elsevier is expanding into the lucrative New Age quackery market? They’re going to face stiff competition from established players, and risk their main market positioning, though.
OTOH, maybe they can see the writing on the wall: scientific publishing is over.
Why does this happen? Explanation #1: scientists don’t understand statistics. Definitely true, but doesn’t explain the magnitude or directionality of the effect, I think, and efforts to correct it don’t seem to help much. Stats are hard but scientists aren’t that dumb…
Explanation #2: distorted career incentives to publish “positive” results lead scientists, consciously or unconsciously, into misuse of methods (garden of forking paths, etc.)
Definitely true, but who is setting those incentives and why? Mostly other scientists…
Whoa! So De Gandillac, who supervised the PhDs of all the significant pomo pioneers, was concerned with the preeminent value of technological progress, as advocated by Nicholas of Cusa (who I knew only as a the name of some vague Medieval theologian)…
Now imagining de Gandillac reading Derrida's _Of Grammatology_ and thinking "Oh god, what did I do to deserve this, another pomo thesis, my field is Medieval philosophy of technology but somehow I am personally responsible for the collapse of Western civilization"
Why had I heard of Nicholas of Cusa?
Figured out: he’s discussed repeatedly in Thomas Kuhn’s _The Copernican Revolution_ as one of Copernicus’ inspirations.
(This book is much less well-known than his _Scientific Revolutions_, but it is excellent and should be more widely read)
🧛🏻♀️🥀🍷 I will publish this first love scene of the novel on May Day, next Saturday, for the date's traditional associations en.wikipedia.org/wiki/May_Day
🧛🏻♀️📕 The new chapter of my vampire novel won't make much sense out of context, so if you think you might want to read it, you could try reading the book from the beginning now.
I know almost nothing about Stoicism. Advocates: what book or long article makes the stronghold case that it has substantive and significant content?
(From a distance, it appears to be a hope that something with desired properties must exist, with no demonstration that it does.)
I infer this from observing that criticism of Stoicism is usually met with No-True-Scottsman-ing: “That’s an ignorant misunderstanding of Stoicism; the real thing is totally different.” What is this real thing?
This feels similar to the pattern around Critical Rationalism. When anyone says “there’s no there there, you haven’t got a thing,” there’s a chorus of “You don’t understand, it’s totally the answer to everything, there’s a conspiracy to deny its awesomeness.”