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Consciousness: Realities
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Consciousness is only one. It houses silence and it houses power. When it houses silence, at that time it houses its own true form. When it houses power, at that time it manifests its inner reality.
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In the spiritual life, in the life of aspiration, in the life of dedication, there are two indispensable realities, and these realities are Consciousness and Immortality. Consciousness and Immortality are inseparable. They are like the obverse and reverse of the same coin. At this moment, Consciousness plays the role of a seed and Immortality plays the role of the fruit; the next moment, Immortality turns into the seed while the same Consciousness becomes the fruit. Then the fruit again becomes the seed in a self-perpetuating cycle. In this way, Consciousness and Immortality remain always inseparable.
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Perhaps the largest division is between general metaphysical theories that aim to locate consciousness in the overall ontological scheme of reality and more specific theories that offer detailed accounts of its nature, features and role. The line between the two sorts of theories blurs a bit, especially in so far as many specific theories carry at least some implicit commitments on the more general metaphysical issues. Nonetheless, it is useful to keep the division in mind when surveying the range of current theoretical offerings.
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In its crudest form, false consciousness implies a misperception of reality, or of one's relationship to the world of which one is part. On this reading, Plato's myth of the cave (Republic, bk. 7) might be said to be an account of false consciousness, as might Rousseau's infamous claim (in The Social Contract) that those who oppose the general will might be ‘forced to be free’.
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One's view of the prospects for explaining consciousness will typically depend upon one's perspective. Optimistic physicalists will likely see current explanatory lapses as merely the reflection of the early stage of inquiry and sure to be remedied in the not too distant future (Dennett 1991, Searle 1992, P. M.Churchland 1995). To dualists, those same impasses will signify the bankruptcy of the physicalist program and the need to recognize consciousness as a fundamental constituent of reality in its own right (Robinson 1982, Foster 1989, 1996, Chalmers 1996). What one sees depends in part on where one stands, and the ongoing project of explaining consciousness will be accompanied by continuing debate about its status and prospects for success.
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