想蘊의 인지과정 고찰

Abstract

The human existence coming in sight or mind out of hiding appears by experience, the direct relation of process forming this experience is cognition process. In Buddhism, we call this cognition process Saññākkhandha(想蘊), therefore, the writer is going to analize the cognitive and psychological meaning in Saññākkhandha(想蘊). In the early Buddhism, the Saññākkhandha(想蘊) works on our perceiving the world we are living, through forming an image of an object, we express it again in a symbol or other form and the Saññākkhandha(想蘊) works on making an abstract concept. And it works on ideating the concept or thought made by such cognitive behavior. Accordingly, we can find the Saññākkhandha(想蘊) make us cognize many objects in many differen ways. Thus, it turns out the fact that through analysing the human experience by the cognitive process of the Saññākkhandha(想蘊), in the cognitive circularity, only experienced self is functioning, there is no metaphysical self. It is impossible to find out the substantial 'self' anywhere in the process of cognition. That is to say; the cognitive circulation of repeated turning up of experience shows distinctly there is no self, there is only self existing insubstantially in the only experience. And as analyzing the cognitive process of the Saññākkhandha(想蘊) signifies, in fact, what we know, 'self' is forming in the cognitive precess of the Saññākkhandha(想蘊), it is a wrong conception formed by the perception and notion polluted by delusion. It is only an insubstantial, imitated morphosis. The truth is that it is only a form of 'selflessness'.