I don't think it is a 'state of mind' as such that we're looking for. Just a worldview that includes, perhaps even embraces, ghosts and spirits and is therefore receptive to them. Which tends to result in an experience of them readily in ordinary events. A flash of light, a sudden breeze, a movement, a noise and, 'bang' it's a ghost or spirit. I have met many people who default to such interpretations regularly.
For those more elaborate (and much rarer) accounts were an entity appears and talks to the person - we can perhaps include lucid dreaming, wishful thinking, and other brain states. — Tom Storm
And yes, I do think that we experince things based on the culturally informed sense making tools and narratives we are immersed in. A person whose culture recognizes demons will see demons. A person whose culture recognizes djinns will see djinns.
I wonder if there is some similarity between some 'ghost stories' and UFO abduction stories. We can find hundreds of folk worldwide who are convinced they were abducted and probed by aliens. Is this, as Jung suggested, an expression of our psychological state, our anxieties and fears and, perhaps, an emerging spirituality/religion for this era of technology and science? — Tom Storm
The point being that morphic fields, and morphic resonance, provide a medium for what is perceived by us as ghosts. I will add that the existence of morphic resonance is on the whole rejected by most scientists, despite Sheldrake's claims to have found evidence for it, so I'm not saying you should believe it. Only that they at least provide a paradigm. — Wayfarer
That follows in as much as in a culture where the idea of ghosts and spirts are accepted as real and are culturally important, you're going to see way more of them.
Reminds me of people who have religious visions of saints or of gods. People generally have visions of the saints and gods that are part of their own culture. I'd be more convinced if Mary appeared to people in Punjab. Or if a Hindu deity appeared to a Southern Baptist in Georgia. — Tom Storm
told me that he believed in haunted minds, not haunted houses. I am inclined to accept this explanation. We sometimes see and hear things as a consequence of our sense making gone wrong - we are stimulated, prompted and primed by so many things. Heightened emotion often provides the catalyst. The people I have known who have seen ghosts on a regular basis, all tended to have anxiety related issues, often well hidden. — Tom Storm
I think many of us are attracted to stories of ghosts and other occult phenomena because they are exciting, they lift us out of the mundane and promise us that in our increasingly technocratic world, a form of romanticism and mystery can still be found. — Tom Storm
IMO, such beliefs (i.e. literal projections) are delusional. :sparkle: — 180 Proof
Superstition goes hand in hand with ignorance, and because our age is wildly ignorant there is a high potential for superstition. For example, suppose Elon Musk said, "If you wave your iPhone in three big circles above your head after turning it on, the scrambling of the gyroscope will make it harder for political activists who are not in your contact list to send you unsolicited messages." People would instantly start doing this, and would probably soon swear by the practice. Why? Because we have no freaking idea how an iPhone works. Our scientific culture is faith-based, premised on arguments from authority. As Arthur Clarke said, "Any sufficiently advanced technology is indistinguishable from magic." — Leontiskos
I think we can readily split sociological forms of superstitious behavior from psychological superstitious/magical thinking behavior. — schopenhauer1
I think it has to be a component of "magical thinking". That is to say, there has to be a component of "Is this going to change reality in some way". One of the things that have changed over time, is that previously we might wholeheartedly just go along with the magical-thinking. — schopenhauer1
That is to say, we might know X behavior is "irrational" but we still believe its effects on reality. — schopenhauer1
I do not know why he does not say anything about sensations. — Fooloso4
It is here that we can see the difference. What is the case, the facts of the world, are independent of my representation of them. — Fooloso4
Wittgenstein's claim that logic is transcendental.
Wittgenstein's "pure realism" vs. phenomenal and noumenal distinction.
The role of representation.
Will vs. independence of facts. — Fooloso4
It should also have the capability to bridge the divide between the simplest and the most complex sorts of meaningful human experience. It should be readily amenable to an evolutionary timeline. Where there has never been human thought and belief, there could have never been meaningful human experience. — creativesoul
So, I still maintain that at conception there is no meaningful human experience. The biological machinery at that time is grossly underdeveloped and as a result is insufficient for drawing meaningful correlations between different things. Although, I think it undeniable that correlations are drawn in utero. If all meaningful human experience consists of correlations being drawn between different things, and all experience is meaningful to the individual, then meaningful experience is limited to and/or enabled by the biological machinery providing the means. Practicing this helps eschew anthropomorphism, which has run amok. — creativesoul
Isreal and Bibi react. Then think about tomorrow. 'The distant future' is not on their minds.
And note, IDF cannot surely beat the movement called Hamas, but present military units of Hamas the can take out or degrade to a point that they can say to the Israeli public that Hamas isn't a threat. And that's it. That's the objective. Same is for Hezbollah they have a huge stockpile of rockets, so the issue is to destroy the existing capability. Those physical rockets and present leadership and present fighters. And with the October 7th attack having a similar effect of the 9/11 attacks, this logic can easily prevail. Why not? It's an opportunity. — ssu
Hence for Israel to deal with Hezbollah now is an opportunity. It's not when things are calm. — ssu
Naturally "Genocide Joe" is against this. Yet it will be harder and harder for the US to keep this stance when it's already fighting it's war against Hezbollah in Iraq! — ssu
- You think those Israelis living close to Lebanon are happy to just come home and wait for the tens of thousands of Hezbollah rockets to be fired at them at some time? — ssu
- Second of all, when Israel is already in a war. Why not try to kill two flies at the same time? You are already running around with the flyswatter and not minding your peaceful doings, so why not? — ssu
Do you think his predecessors had a system as complete as the three Citique’s entail? — Mww
Kant points out that aspects of the phenomenon are known to us prior to experience with the world. He lays out clear and persuasive arguments for this. What you do next with that information is up to you. — frank
I also enjoy pre-Kantians very much! At the moment I'm especially interested in Leibniz, who is definitely one of the "bad guys" in CPR and a huge influence. There seems to be some connection between Cudworth (which I haven't read at all) and Leibniz, so it is going to be very interesting to find out something about this as well. These people worked as little in vacuum as we do, but the literary practices were much more liberate, at least compared to academic philosophy of today. — Olento
To my understanding Locke thought that we cannot represent the corpuscular microstructure of objects, but there's at least some sort of correspondence to the perceived secondary qualities. Nothing prevents us in principle to penetrate deeper and deeper to corpuscular microstructures, and thus learn about the reality with scientific method. So yes, in a way the ultimate structure is unreachable and "noumenon", but it is conceptually different kind of noumena from Kant's, in my interpretation. And yes, my knowledge of Locke is thin and based on entry level text books. — Olento
So in my interpretation Kant says that also the corpuscular microstructure (if there's such a thing for Kant - this is not clear in CPR) is also part of phenomenal world. We don't know if we ever reach the ultimate atomic structure of substances, and we don't even know if there is such a thing in the first place. Noumena for Kant is something totally outside all of this. (So I'm here following the metaphysical interpretation, I guess). Outside our representations, which include both primary and secondary qualities, there's nothing for us. For God, maybe. — Olento