Mind in eastern philosophy
The study of the mind in Eastern philosophy has parallels to the Western study of the Philosophy of mind as a branch of philosophy that studies the nature of the mind. Dualism and monism are the two central schools of thought on the mind–body problem in the Western tradition, although nuanced views have arisen that do not fit one or the other category neatly. Dualism is found in both Eastern and Western traditions (in the Sankhya and Yoga schools of Hindu philosophy as well as Plato) but its entry into Western philosophy was thanks to René Descartes in the 17th century. This article on mind in eastern philosophy deals with this subject from the standpoint of eastern philosophy which is historically strongly separated from the Western tradition and its approach to the Western philosophy of mind.
Romanian philosophy
Heliade Rădulescu proposes, against monisms and dualisms of all kind, a trinitarian philosophy. He affirms that all philosophical concepts come in dualities, which can be classified in two categories: sympathetic (or parallel) and antipathetic. A sympathetic duality is formed by two "positive" terms, which indicate an existence: time / space; spirit / matter; right / duty etc. An antipathetic duality contains a positive and a negative term: life / death; movement / inertia; good / evil etc. Now, each sympathetic duality produces a third term, through which the dualism is overcome. Here are some examples: spirit / matter / universe; form / substance / body; progress / conservation / perfectibility; spiritual man / physical man / moral man. Beginning from here, Heliade Rădulescu develops a kind of cosmology, by means of naïve although ingenious geometrical considerations. He means thus to offer a metaphysical explanation of progress and then, armed with this metaphysics, to fight the liberalism. For his final purpose is to offer an argument in support of his political position, called "progressive conservatism". To those who reply that this is an inconsistent position, he answers that the duality progress / conservation is not antipathetic, but sympathetic, and that only a progressive conservatism is perfectible.