Abstract
In Chapter 6, we looked at what is going on when we hear the melody of Sakura and encountered various new concepts in phenomenology such as retention and protention. One important point was that temporal contents precede temporal form; temporal contents are first given and depending on how they are given (its vividness, the difference in the intuitive power), the order (temporal form) is determined (from the less vivid to the more vivid). In other words, retentional horizontal intentionality (horizontal axis) arises from the objectification (externalization) of temporal contents established from retentional transverse intentionality (vertical axis), and it is not the case that the temporal form exists to begin with. To be sure, this relationship between transverse and horizontal intentionality of retention persists not only when we hear the Sakura melody. In this chapter, we will ask the following question as a guide to understanding the mechanisms of retention and protention. Namely, how is it that a heavy hitter such as Ichiro can hit the ball that he cannot see?
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Notes
- 1.
The reason why a hitter, after hitting the ball that he did not see, can retrospectively say that the ball was a straight ball or a curveball is precisely because after 0.5 seconds, the course of the ball was retained in one’s consciousness.
- 2.
See also: Varela, F. J. (1999). Pour une phénoménologie de la sunyata (I). In N. Depraz & J. F. Marquet (Eds.), La Gnose: Une question philosophique. Éditions du Cerf.
- 3.
Varela, F. J. (2001). The phenomenology of emptiness (I) (in Japanese) (N. Saito, Trans.). Contemporary Philosophy. Special Issue: The Origins of Autopoiesis, October, p. 153ff.
- 4.
Alaya-vijñāna (storehouse consciousness) designates the unconsciousness that lies at the deepest layer. Above this there are manas-vijñāna, or implicit ego-consciousness, consciousness (self-aware consciousness), the five consciousnesses (seeing, hearing, smelling, tasting, and touching), and all relate to each other. For the relationship between Yogacara school and Husserlian phenomenology, see: Yamaguchi, I. (1997). Ki als leibhaftige Vernunft. (Part 4). Fink, and (2004). The culture-living body (in Japanese) (Part 4). Chisen Publishers.
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Nonaka, I., Yamaguchi, I. (2022). Phenomenology, Neuroscience, and Buddhism: The Relationship Between Instinct Intentionality and Storehouse Consciousness. In: Management by Eidetic Intuition. The Nonaka Series on Knowledge and Innovation. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-16-6851-7_7
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