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Despite apparent divergences between the models we are going over — one referring to the basic emotions currents, to other being constructivist perspectives —, the common grounds also appear to be quite interesting. Both Barrett and Asma & Gabriel agree upon the existence of core affects, proposing different views on their extension (how many and what they are) and on their role in shaping human behavior.
Naturalized Buddhism for westerners can encourage a form of bad conscience: it can seem to us that adhering to Buddhism restrictedly to the practices considered to be secular, we can be spiritual without being religious, whereas without realizing we're moved by typically religious drives.
The trine model of the human brain first introduced by MacLean — seeing the human brain as evolved in three main waves, the first of which has created a reptilian complex at the core, the second a paleo-mammal limbic system and lastly the recent structures of the neo-cortex — is now considered anatomically obsolete and Damasio's work has clearly shown the most "primitive" structures to be vital to superior cognition. How much of this layered conception, made of levels, ancient and recent, primitive or cognitively superior, with interactions flowing in both senses (top-down or bottom-up), still survives in the debate?
The question we try to address here is: do we really understand what Buddhism is?