Yoga Wide-Angle Seated Forward Bend


Hume includes behavior and the movements of the body among the regulators of thoughts and their intensity. He goes even as far as to think that an individual changes his way of thinking by changing his behavior. This shows that the mind is part of the organization of the organism The reasoning is as follows. From the point of view of consciousness, a bodily position is nothing but a bodily position. The mind has the impression that it unfolds independently of the body’s activity. However, if we analyze this impression carefully, we have to admit that there exists a relationship between the body and the mind; otherwise, it becomes impossible to explain how a thought can activate a movement of the hand. If the activity of the body is manifestly one of the regulators of the intensity of an idea, it can also be one of the regulators of its content. Hume concludes his reasoning by affirming that even though we do not have any conscious impression of this phenomenon, the movements of the body are often the causes of thought and perception.11

Propensities, Instincts, and Passions

Our memory presents us with a vast number of instances of perceptions perfectly resembling each other that return at different distances of time, and after considerable interruptions. This resemblance gives us a propension to consider these interrupted perceptions as the same; and also a propension to connect them by a continued existence, in order to justify this identity, and avoid the contradiction, in which the interrupted appearance of these perceptions seems necessarily to involve us. Here then we have a propensity to feign the continued existence of all sensible objects; and as this propensity arises from some lively impressions of the memory, it bestows a vivacity on that fiction: or in other words, makes us believe the continued existence of body. (Hume, 1737, The Treatise,, p. 138f)

Every duration in time consists of point-instants following one another, every extension in space consists of point-instants arising in contiguity and simultaneously, every motion consists of these point-instants arising in contiguity and in succession. There is therefore no Time, no Space and no Motion over and above the point-instants of which these imagined entities are constructed by our imagination. (Stcherbatsky, 1930, Buddhist Logic, II.I.3, p. 84)

In the first volume of his Treatise, Hume develops his theory about the cognitive functioning of humans. At the end of this section, he shows that reasoning only leads to ambivalence. In effect, a thought allows for the evaluation of a situation in many different ways, which can all be equally convincing. Reason thus proposes a repertoire of more or less plausible arguments that often lead to different solutions:

Yoga Wide-Angle Seated Forward Bend Photo Gallery

Leave a Reply

− 3 = 4