Opinion
Buddhist insights into the extended mind thesis – Some observations
It is both an honour and a pleasure to address you on this occasion as we gather to celebrate International Philosophy Day. Established by UNESCO and supported by the United Nations, this day serves as a global reminder that philosophy is not merely an academic discipline confined to universities or scholarly journals. It is, rather, a critical human practice—one that enables societies to reflect upon themselves, to question inherited assumptions, and to navigate periods of intellectual, technological, and moral transformation.
In moments of rapid change, philosophy performs a particularly vital role. It slows us down. It invites us to ask not only how things work, but what they mean, why they matter, and how we ought to live. I therefore wish to begin by expressing my appreciation to UNESCO, the United Nations, and the organisers of this year’s programme for sustaining this tradition and for selecting a theme that invites sustained reflection on mind, consciousness, and human agency.
We inhabit a world increasingly shaped by artificial intelligence, neuroscience, cognitive science, and digital technologies. These developments are not neutral. They reshape how we think, how we communicate, how we remember, and even how we imagine ourselves. As machines simulate cognitive functions once thought uniquely human, we are compelled to ask foundational philosophical questions anew:
What is the mind? Where does thinking occur? Is cognition something enclosed within the brain, or does it arise through our bodily engagement with the world? And what does it mean to be an ethical and responsible agent in a technologically extended environment?
Sri Lanka’s Philosophical Inheritance
On a day such as this, it is especially appropriate to recall that Sri Lanka possesses a long and distinguished tradition of philosophical reflection. From early Buddhist scholasticism to modern comparative philosophy, Sri Lankan thinkers have consistently engaged questions concerning knowledge, consciousness, suffering, agency, and liberation.
Within this modern intellectual history, the University of Peradeniya occupies a unique place. It has served as a centre where Buddhist philosophy, Western thought, psychology, and logic have met in creative dialogue. Scholars such as T. R. V. Murti, K. N. Jayatilleke, Padmasiri de Silva, R. D. Gunaratne, and Sarathchandra did not merely interpret Buddhist texts; they brought them into conversation with global philosophy, thereby enriching both traditions.
It is within this intellectual lineage—and with deep respect for it—that I offer the reflections that follow.
Setting the Philosophical Problem
My topic today is “Embodied Cognition and Viññāṇasota: Buddhist Insights on the Extended Mind Thesis – Some Observations.” This is not a purely historical inquiry. It is an attempt to bring Buddhist philosophy into dialogue with some of the most pressing debates in contemporary philosophy of mind and cognitive science.
At the centre of these debates lies a deceptively simple question: Where is the mind?
For much of modern philosophy, the dominant answer was clear: the mind resides inside the head. Thinking was understood as an internal process, private and hidden, occurring within the boundaries of the skull. The body was often treated as a mere vessel, and the world as an external stage upon which cognition operated.
However, this picture has increasingly come under pressure.
The Extended Mind Thesis and the 4E Turn
One of the most influential challenges to this internalist model is the Extended Mind Thesis, proposed by Andy Clark and David Chalmers. Their argument is provocative but deceptively simple: if an external tool performs the same functional role as a cognitive process inside the brain, then it should be considered part of the mind itself.
From this insight emerges the now well-known 4E framework, according to which cognition is:
Embodied – shaped by the structure and capacities of the body
Embedded – situated within physical, social, and cultural environments
Enactive – constituted through action and interaction
Extended – distributed across tools, artefacts, and practices
This framework invites us to rethink the mind not as a thing, but as an activity—something we do, rather than something we have.
Earlier Western Challenges to Internalism
It is important to note that this critique of the “mind in the head” model did not begin with cognitive science. It has deep philosophical roots.
Ludwig Wittgenstein
famously warned philosophers against imagining thought as something occurring in a hidden inner space. Such metaphors, he suggested, mystify rather than clarify our understanding of mind.
Similarly, Franz Brentano’s notion of intentionality—his claim that all mental states are about something—shifted attention away from inner substances toward relational processes. This insight shaped Husserl’s phenomenology, where consciousness is always world-directed, and Freud’s psychoanalysis, where mental life is dynamic, conflicted, and socially embedded.
Together, these thinkers prepared the conceptual ground for a more process-oriented, relational understanding of mind.
Varela and the Enactive Turn
A decisive moment in this shift came with Francisco J. Varela, whose work on enactivism challenged computational models of mind. For Varela, cognition is not the passive representation of a pre-given world, but the active bringing forth of meaning through embodied engagement.
Cognition, on this view, arises from the dynamic coupling of organism and environment. Importantly, Varela explicitly acknowledged his intellectual debt to Buddhist philosophy, particularly its insights into impermanence, non-self, and dependent origination.
Buddhist Philosophy and the Minding Process
Buddhist thought offers a remarkably sophisticated account of mind—one that is non-substantialist, relational, and processual. Across its diverse traditions, we find a consistent emphasis on mind as dependently arisen, embodied through the six sense bases, and shaped by intention and contact.
Crucially, Buddhism does not speak of a static “mind-entity”. Instead, it employs metaphors of streams, flows, and continuities, suggesting a dynamic process unfolding in relation to conditions.
Key Buddhist Concepts for Contemporary Dialogue
Let me now highlight several Buddhist concepts that are particularly relevant to contemporary discussions of embodied and extended cognition.
The notion of prapañca, as elaborated by Bhikkhu Ñāṇananda, captures the mind’s tendency toward conceptual proliferation. Through naming, interpretation, and narrative construction, the mind extends itself, creating entire experiential worlds. This is not merely a linguistic process; it is an existential one.
The Abhidhamma concept of viññāṇasota, the stream of consciousness, rejects the idea of an inner mental core. Consciousness arises and ceases moment by moment, dependent on conditions—much like a river that has no fixed identity apart from its flow.
The Yogācāra doctrine of ālayaviññāṇa adds a further dimension, recognising deep-seated dispositions, habits, and affective tendencies accumulated through experience. This anticipates modern discussions of implicit cognition, embodied memory, and learned behaviour.
Finally, the Buddhist distinction between mindful and unmindful cognition reveals a layered model of mental life—one that resonates strongly with contemporary dual-process theories.
A Buddhist Cognitive Ecology
Taken together, these insights point toward a Buddhist cognitive ecology in which mind is not an inner object but a relational activity unfolding across body, world, history, and practice.
As the Buddha famously observed, “In this fathom-long body, with its perceptions and thoughts, I declare there is the world.” This is perhaps one of the earliest and most profound articulations of an embodied, enacted, and extended conception of mind.
Conclusion
The Extended Mind Thesis challenges the idea that the mind is confined within the skull. Buddhist philosophy goes further. It invites us to reconsider whether the mind was ever “inside” to begin with.
In an age shaped by artificial intelligence, cognitive technologies, and digital environments, this question is not merely theoretical. It is ethically urgent. How we understand mind shapes how we design technologies, structure societies, and conceive human responsibility.
Buddhist philosophy offers not only conceptual clarity but also ethical guidance—reminding us that cognition is inseparable from suffering, intention, and liberation.
Dr. Charitha Herath is a former Member of Parliament of Sri Lanka (2020–2024) and an academic philosopher. Prior to entering Parliament, he served as Professor (Chair) of Philosophy at the University of Peradeniya. He was Chairman of the Committee on Public Enterprises (COPE) from 2020 to 2022, playing a key role in parliamentary oversight of public finance and state institutions. Dr. Herath previously served as Secretary to the Ministry of Mass Media and Information (2013–2015) and is the Founder and Chair of Nexus Research Group, a platform for interdisciplinary research, policy dialogue, and public intellectual engagement.
He holds a BA from the University of Peradeniya (Sri Lanka), MA degrees from Sichuan University (China) and Ohio University (USA), and a PhD from the University of Kelaniya (Sri Lanka).
(This article has been adapted from the keynote address delivered
by Dr. Charitha Herath
at the International Philosophy Day Conference at the University of Peradeniya.)
Opinion
The Plunder of Sri Lanka Through Trade Misinvoicing
A Case Study on Sri Lanka-Thailand Trade
In March 2026, a Washington-based think tank, Global Financial Integrity (GFI), released its report on “Trade-Related Illicit Financial Flows in Developing Asia” for the 2013–2022 period. The report calculates the possible misappropriation of 20.51% of Sri Lanka’s total trade value through trade misinvoicing.
A calculation of Sri Lanka’s exports to Thailand in 2024, using the same GFI methodology, shows a possible misappropriation of 207% of the export value by Sri Lankan exporters and Thai importers
The phrase “plunder of Sri Lanka” normally refers to resource extraction through violent foreign invasions with swords and guns. This article is not about them. This article focuses on a more discreet and genteel version of plunder through illicit financial flows and the stashing of foreign exchange earnings offshore through trade misinvoicing.
What is Trade Misinvoicing?
Trade misinvoicing is the fraudulent recording of key invoice information for the purpose of facilitating illicit cross-border financial flows. One of the easiest ways to identify possible misinvoicing is the study of “mirror trade” data, that is, the comparative analysis of partner-country trade data with Sri Lankan trade data. If this flags discrepancies (value gaps), those are indicators of misinvoicing. These gaps could be due to overinvoicing imports, underinvoicing exports, or phantom imports.
Overinvoicing imports occurs when Sri Lankan importers and their foreign counterparts artificially inflate invoice prices for goods. The importer remits foreign currency abroad to settle the bogus invoice amount in full, and the surplus cash is subsequently split or retained in offshore accounts.
Similarly, underinvoicing exports happens when exporters ship high-value goods (for example, gems) out of Sri Lanka but state a considerably lower price on the customs invoice and the importer pays the low price through official channels. Then the actual market balance is paid directly into foreign bank accounts.
Phantom imports occur when bogus companies are set up to execute telegraphic transfers to foreign suppliers under the pretext of importing goods, which never physically enter Sri Lanka. The recently uncovered large-scale foreign exchange fraud totalling around US$85 million linked to fictitious imports revealed by the Public Security Minister Ananda Wijepala is an example of phantom imports. However, what he revealed was just the tip of the iceberg. The annual loss from overinvoicing imports and underinvoicing exports is much larger and may be as high as US$ billion or higher.
So, whenever value gaps occur in mirror data, they should be treated as risk indicators. If the gaps are significantly large, then the authorities should immediately investigate the relevant invoices with the partner countries to find out the reasons for the disparities.
Misinvoicing in Sri Lanka
In 2017, the Washington, D.C.-based think tank Global Financial Integrity (GFI) released a landmark investigative report exposing massive gaps in Sri Lanka’s trade data due to trade misinvoicing during the period 2005–2014. The estimated amount that may have been misappropriated during the period is US$36.83 billion. This report received wide publicity in Sri Lanka. It is not clear if the authorities had initiated any investigations into this foreign exchange hemorrhage. In March 2026 the GFI released its report on “Trade-Related Illicit Financial Flows in Developing Asia” for the 2013–2022 period. The report calculates Sri Lanka’s trade value gap at 20.51% of total trade.
Underinvoicing in Sri Lanka – Thailand Trade
Why a case study on Sri Lanka – Thailand Trade?
Thailand is a relatively small export market for Sri Lanka and ranks 47th as an export destination. As per Sri Lankan customs data, in 2024 Sri Lanka’s total exports to Thailand were valued at US$ 41 million. However, according to Thai customs data, in 2024 Thailand’s imports from Sri Lanka were valued at US$ 126 million. This is a value gap of US$ 85 million. That is a massive 207% value gap… ten times larger than the global average for Sri Lanka. As the table below illustrates, these large value gaps have been growing over the years. (See Table)
A closer look at the data would reveal that the largest value gaps are under gemstones (HS 710391). It is common knowledge that the Sri Lanka–Thailand gem trade suffers from prevalent underinvoicing, resulting in millions of dollars in lost export revenue. Yet, it appears that Sri Lanka Customs and the National Gem and Jewellery Authority (NGJA) have not intervened to curtail this practice. One may argue that the trade ministry, the NGJA, or the customs do not routinely analyse mirror data. However, as Thailand is the third-largest market for Sri Lankan gems, the NGJA should have a very good knowledge of that market, including Thai customs statistics. In-depth analysis of Thai customs data is also a main responsibility of the Sri Lanka embassy in Bangkok.
Sri Lanka-Thailand Free Trade Agreement (SLTFTA)
In addition to that, Sri Lanka commenced negotiations for the Sri Lanka-Thailand Free Trade Agreement (SLTFTA) in 2018. After multiple rounds of negotiations covering trade in goods, services, investments, and customs cooperation, both nations officially signed the SLTFTA in February 2024. While preparing for these multiple rounds of negotiations, Sri Lankan trade negotiators and the embassy in Bangkok should have extensively analysed the Thai customs data. They should have also known Sri Lanka’s export data like the back of their hands. Then, didn’t they discover these massive discrepancies in data sets? If they did, did they address them during the negotiations?
Whatever happens, the gaps keep growing.
So, now it is time for the appropriate agencies to start investigating these enormous value gaps … after all, a massive US$ 85 million, 207% value gap is simply not loose cash.
(The writer can be reached at enadhiragomi@gmail.com) )
By Gomi Senadhira
Opinion
‘The Voice of Hind Rajab’: A Truth That Cannot Be Unseen
“May their hard hearts soften towards you”- Voice on the phone to Red Crescent team trying to save Hind Rajab
Nothing really prepares one for the intense experience, for that is what it was, of sharing in the helpless anguish of the Palestine Red Crescent team at the emergency call centre in Gaza, making frantic efforts to rescue the 5 year old girl trapped for several hours in a car among the corpses of 5 members of her family, gunned down by members of the Israeli Defense Force. Nor was it easy to hear the pleas of the little girl, begging to be rescued in her sweet, child’s voice for hours on the phone, as the feature film dramatizing her last hours, played the original recordings of her voice made at the emergency call center, interspersed with actors playing the roles of the desperate Red Crescent team. After that searing encounter, deep reflection is an inevitable compulsion.
8 Minutes too far
Hind Rajab’s story was already well known, from the moment the Red Crescent call centre released the voice recordings on social media, in an attempt to pressure the Israeli authorities into giving a safe route for the ambulance to reach the child, hiding in a bullet riddled car. The distance between the closest ambulance and the child was 8 minutes, according to calculations of the call center. More than two hours later, they were still pleading for approval for a safe route, to ensure this ambulance crew wouldn’t join the rest of the names of more than a dozen rescue workers on their wall, killed by the Israeli forces while on rescue missions.
The feature film “The Voice of Hind Rajab” depicting those last hours of Hind Rajab’s precious life, premiered in Colombo at the Platinum Screen, Majestic City, sponsored by the Embassy of the State of Palestine, the Sri Lanka Committee for Solidarity with Palestine and Ceylon Theatres (Pvt) Ltd, on the 18th of June 2026.
Hind Rajab, the 5 year old Palestinian girl was murdered in Gaza in January 2024. The film, produced by Brad Pitt and Joaquin Phoenix among others, won several awards: The Silver Lion Grand Jury Prize at the Venice International Film Festival, CICT_UNESCO Enrico Fulchignoni Award, Audience Award at the San Sebastian Film Festival, and Audience Award for International Feature at the Middleburg Film Festival, as well as the Main Prize (Brussels section) at the One World Festival.
The system vs Red Crescent
In the film, the vantage point is that of the members of the Palestinian Red Crescent emergency call center team who were involved in the exchange with the little girl as she lay hidden in the car, after her cousin, another little girl a few years older, was killed while on the phone to them minutes earlier. The older girl said that there were tanks next to the car and that they were shooting at her. They heard the shots, then she fell silent.
Miraculously, Hind survived that spell of shooting, and the team was able to be in contact with her while they tried to get a rescue team to reach the car in which she was hiding. The family was in compliance with an Israeli order to vacate that area of Gaza where they lived and was on their way out when their car was attacked, killing most of the occupants, except for two girls. Their only hope for survival was the Red Crescent emergency response center.
What unveils in the film is the unbearable emotional rollercoaster the members of the Red Crescent team go through, as their humanity is repeatedly tested against the requirements of a brutally lopsided, oppressive system of administrative authority which is structured with layer upon layer of permissions, approvals, co-ordinations which delay and hamper their efforts to respond urgently to an emergency.
In a story that holds tragedy within tragedy, an accumulation of hopeless despair, some of the issues of the impossible conditions of existence of the people of Gaza are laid bare. As individual members of the Red Crescent team respond to these events, their own hearts are broken by the predicament of little Hind Rajab, as they helplessly promise they would come to her aid, desperately hoping they would be able to live up to their promise. Rana, a female member of the team, keeps her talking until Rajab herself says she is dying. Rana, overcome with grief, gets her to repeat a verse from the Holy Quran, with little Hind doing so beautifully and fluently. She urges Rana to come soon to save her, which Rana knows by then, is an impossible request.
The daily encounter with the conditions of a heartless occupation come alive, as the supervisor at Red Crescent bends over backwards to comply with the list of rules and regulations even to allow an ambulance crew 8 minutes away to save a child, in a convoluted process with arbitrary decisions at each stage. As the team continues the calls to get approvals, a safe route and coordination with the IDF, a doctor at the other end of the phone hearing that permission had still not been granted says with resignation, “May their hard hearts soften towards you”.
A knife’s edge
The dramatisation of the day’s events shows the knife’s edge their nerves have to balance on, with a younger employee’s patience and tolerance of an unfair system reaching their limits in the face of the callous disregard by the system of a little girl begging to be saved. The staff at Red Crescent survive the stress by having a trained counsellor on hand, to help them deal with the deaths while on the phone to victims. The counsellor herself is finally called upon to keep little Hind company in her last minutes, teaching her to breathe deeply while imagining her favourite places.
The tragedy is that their unrelenting efforts including the release of all tapes of the little girl appeals uploaded to social media eventually succeeded in getting a safe route for the ambulance to get to her, but still failed to complete the mission to save her. The ambulance itself was shot at when it got to within 50 meters of the car which held Hind Rajab still alive, killing both rescue workers and destroying the vehicle. The logic of a hostile occupation over the Palestinian population took its predictable course, having granted permission to arrive at the site, the rescue ambulance was nevertheless attacked, simply because the occupation force could, despite every effort to stick to the rules by the Red Crescent.
The younger man’s impassioned indictment of his law-abiding supervisor at one moment shouting “We are still occupied because of men like you!” as the supervisor continued to comply with every impossible rule set upon them even at the cost of delaying the rescue effort, revealed the churning depths of a subterranean sea of emotion an occupied people must endure, keeping it controlled in survival mode until it bubbles up in tidal waves of frustration and anger. The young man who was unable to hide his emotions that day, was reportedly arrested subsequently and was killed by the occupying authorities.
Not without consequence
It is impossible not to be shocked at the bullet riddled ambulance and the totally destroyed car shown at the end of the movie. For 12 days there was no news of what happened to the girl or where the car was, until the IDF left the area. Then they found her, with the other bodies, with almost three hundred bullets in Hind Rajab. Whatever those conducting atrocities may think at the time they celebrate such “triumphs” over innocents, such continued conduct clearly impairs their humanity.
The story being told from the perspective of the Red Crescent employees, brings home the fact that these are every day traumas borne by the people of Palestine, not isolated incidents of excesses. There were young people at the Majestic Cinema who were sobbing in shocked empathy. How is it that year after year, the Palestinians bear these tragedies, as their country keeps getting smaller and smaller, their lands taken over, their buildings destroyed, and their history reduced to patches of hopelessness in a sea of gray rubble?
We have watched it together with the rest of the world for decades. Some of our own leaders have prevented or tried to prevent, and even punished those who couldn’t be prevented from speaking out against the injustices carried out in broad daylight against the Palestinian people. Fortunately, they do not represent most of the people of Sri Lanka. The Security Council held an emergency session this week, called by all 10 non-permanent members and supported by 4 of the permanent members, to debate the prevention of humanitarian aid to Gaza. One permanent member didn’t sign it.
Given the current global dynamics facilitating a peace agreement, at least in the form of an MoU, between Iran and the United States, one can only hope that things will change and one day sooner than later, all members of the Security Council will speak with one voice on the situation of Palestine, and that the courage of the film makers and all those involved in its creation will be rewarded with justice for the incredibly resilient people of the State of Palestine. May their hard hearts soften towards the long-suffering Palestinian people, innocent civilians caught up in an unending war, who in helping each other have retained their humanity in the most trying of circumstances, while their occupiers are rapidly losing theirs.
by Sanja de Silva Jayatilleka
Opinion
Can a punishment-free child become a threat to Sri Lankan society?
Children are the future of every nation, and the values they learn during childhood shape the society they will eventually lead. In Sri Lanka, where family traditions, respect for elders, and social responsibility have long been important cultural values, the way children are raised remains a topic of great interest. In recent years, many parents and educators have moved away from traditional forms of punishment and embraced more child-friendly approaches to discipline. While protecting children from physical and emotional harm is essential, an important question arises: can a child who grows up without any form of punishment or consequences become a threat to Sri Lankan society?
To answer this question, it is necessary to understand the difference between punishment and discipline. Punishment is often associated with penalties imposed for wrongdoing, while discipline refers to teaching children self-control, responsibility, and respect for rules. Modern child psychology generally discourages harsh physical punishment because it can cause fear, anxiety, and resentment. However, completely removing consequences for inappropriate behavior may create a different set of problems.
Sri Lankan society has traditionally emphasized discipline within the family. Parents, grandparents, and teachers have often played active roles in guiding children’s behavior. Respect for elders, obedience, and good manners have been considered important virtues. While some traditional disciplinary methods may no longer be acceptable, the underlying principle of teaching accountability remains relevant.
A child who never faces consequences for wrongdoing may struggle to understand the boundaries that exist in society. For example, if a child is allowed to insult others, damage property, or ignore rules without correction, they may develop the belief that their actions have no consequences. Such attitudes can become problematic when the child enters school, the workplace, or the wider community.
Sri Lankan schools already face challenges related to student discipline. Teachers often report difficulties in managing classrooms where some students refuse to follow instructions or respect school regulations. When children are not taught accountability at home, educational institutions may find it harder to maintain a productive learning environment. This can affect not only the individual student but also classmates whose education is disrupted.
Another concern is the development of entitlement. A child who is never told “no” may come to believe that personal desires should always be fulfilled. In a society where cooperation and mutual respect are essential, such attitudes can lead to conflicts with peers, teachers, employers, and even family members. Sri Lanka’s social fabric depends heavily on community relationships, and individuals who fail to respect others can weaken these bonds.
The influence of social media and modern technology has added another dimension to this issue. Today’s children have access to information and entertainment on an unprecedented scale. Without proper guidance and consequences, some may misuse technology, engage in cyberbullying, spread misinformation, or develop unhealthy habits. Parents who avoid setting limits may unintentionally expose children to risks that affect both personal development and social well-being.
The workplace offers another example of why accountability is important. Sri Lanka’s economic development depends on a workforce that is disciplined, responsible, and capable of working with others. Employers value punctuality, respect, and professionalism. Individuals who grow up without learning responsibility may find it difficult to meet these expectations, affecting both their personal success and the productivity of organizations.
However, it is equally important not to interpret this argument as support for harsh punishment. Research has shown that excessive physical or emotional punishment can have serious negative effects on children. Fear-based parenting may produce obedience in the short term but can damage confidence, trust, and mental health in the long term. Therefore, the solution is not stricter punishment but more effective discipline.
Positive discipline provides a balanced alternative. It involves setting clear rules, explaining expectations, and applying fair consequences when those rules are broken. For instance, if a child neglects schoolwork, they may lose certain privileges until responsibilities are fulfilled. If they damage property, they can be required to help repair or replace it. Such consequences teach accountability while preserving the child’s dignity.
Sri Lankan parents, teachers, and community leaders all have a role to play in nurturing responsible citizens. Families should create environments where children feel loved and supported but also understand that actions have consequences. Schools should encourage character development alongside academic achievement. Religious and community organizations can reinforce values such as honesty, compassion, and respect for others.
A balanced approach is especially important in a rapidly changing society. As Sri Lanka continues to modernize and integrate with the global community, young people must learn not only their rights but also their responsibilities. Freedom without responsibility can lead to selfishness, while discipline without compassion can lead to fear. The challenge is to find the middle ground.
A punishment-free child can become a concern for Sri Lankan society if the absence of punishment also means the absence of discipline and accountability. Children who never learn consequences may struggle to respect rules, authority, and the rights of others. However, harsh punishment is not the answer. The most effective approach combines love, guidance, clear boundaries, and fair consequences. By raising children who understand both freedom and responsibility, Sri Lanka can build a future generation that strengthens society rather than threatens it.
Saumya Aloysius
(An essayist, children’s writer and freelance writer who holds a Master’s Degree in Sociology from the University of Kelaniya)
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