>>7288264>And how do you "go full praxis"? That's like going to church when you know there's no God.if you do not believe in god, you can only become a phenomenologist. Stop seeking answers outside of what you think is your self (that is to say, in the reality as the rationalist puts it) and analyse your sensations with equanimity, that is to say without any aversion nor avidity, without discursive thoughts.
the whole point, in religions at least for the few who practice, instead of only going to mass once in a while, is to make the equanimity part of you, until you no longer think of being nothing else than equanimous in daily life, towards what you feel inside, what others make you feel and what others do. the highest moral virtue is equanimity and all other virtues follow from this 9ex: charity or no-lying). Christians have there ways to contemplate and seek this equanimity. Sufis too, even jews. they typically contemplate equanimously the breath and seek the tranquility of the mind. or they pray invoking the love of their god, until they abandon their selves to it.
the buddhist use this too, but they say that once the mind is calmed, there remains only conciousness (= the stuff who knows of something) and you must must use the tranquility to analyse what you see as your self (a fundamental barrier between you and the reality) and see if it still makes sense.
Going back to phenomenology, this is the what the buddhists (secular or not) do. they have various meditations to analyse what goes on inside what you think is the self : at the end, you break down your sensations into different concepts (typically it is contact with an object, sensation (pleasing, neutral, painful) , consciousness of the object + mind stuff (labelling of the contact (=perceptions) + other discursive thoughts about the future and the past)).
The point is to see what goes on once that the mind is no longer here and then you understand that to be concious is really the three parts above : you cannot separate the conciousness of the object from the object itself, nor even from the sensation (pleasing, neutral, painful). these three different aspects of a phenomenon are not separable, they are really the same thing. At the end, the buddhists say that you halt the conciousness too and you attain a unconscious state of nirvana.
equanimity permits us to reach this direct knowledge and this direct knowledge consolidates the equanimity.
Phenomenology has been trendy now, but many philosophers remain realist-rationalist form the onset, especially when they apply it to social sciences where the discipline becomes hermeneutics. they still wish to use what they call reason in order to systematize, to put into a structure the experience of the contemplation.
