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According to the cardiocentric hypothesis, the heart is the primary location of human emotions, cognition, and awareness. [1] This notion may be traced back to ancient civilizations such as Egypt and Greece, where the heart was regarded not only as a physical organ but also as a repository of emotions and wisdom. [2]
The mind–body problem is a philosophical problem concerning the relationship between thought and consciousness in the human mind and body. [1] [2] It is not obvious how the concept of the mind and the concept of the body relate. For example, feelings of sadness (which are mental events) cause people to cry (which is a physical state of the body).
The mind, according to Descartes, was a "thinking thing" (Latin: res cogitans), and an immaterial substance. This "thing" was the essence of himself, that which doubts, believes, hopes, and thinks. The body, "the thing that exists" (res extensa), regulates normal bodily functions (such as heart and liver). According to Descartes, animals only ...
The philosophy of mind is a branch of philosophy that deals with the nature of the mind and its relation to the body and the external world.. The mind–body problem is a paradigmatic issue in philosophy of mind, although a number of other issues are addressed, such as the hard problem of consciousness and the nature of particular mental states.
Magnanimity (from Latin magnanimitās, from magna "big" + animus "soul, spirit") is the virtue of being great of mind and heart. It encompasses, usually, a refusal to be petty, a willingness to face danger, and actions for noble purposes. Its antithesis is pusillanimity (Latin: pusillanimitās).
In the 20th century, its most significant defenders have been the noted philosopher of science Karl Popper and the neurophysiologist John Carew Eccles. [4] Popper, in fact, divided reality into three "worlds"—the physical, the mental, and objective knowledge (outside the mind)—all of which interact, [5] and Eccles adopted this same "trialist" form of interactionism. [6]
The Pali–English Dictionary translates citta as heart or heart-mind, emphasizing it as more the passionate side of the mind, as opposed to manas as the intellect that grasps mental objects (dhamma). Citta is the object of meditation in the third part of Satipatthana, also called Four Foundations of Mindfulness.
The mind's innermost nature is described among various schools as pure luminosity or "clear light" and is often compared to a crystal ball or a mirror. Sogyal Rinpoche speaks of mind thus: "Imagine a sky, empty, spacious, and pure from the beginning; its essence is like this. Imagine a sun, luminous, clear, unobstructed, and spontaneously ...