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  1. One cognitive style among others. Towards a phenomenology of the lifeworld and of other experiences.Gregor Schiemann - 2014 - In D. Ginev (ed.), The Multidimensionality of Hermeneutic Phenomenology. Springer. pp. 31-48.
    In his pioneering sociological theory, which makes phenomenological concepts fruitful for the social sciences, Alfred Schütz has laid foundations for a characterization of an manifold of distinct domains of experience. My aim here is to further develop this pluralist theory of experience by buttressing and extending the elements of diversity that it includes, and by eliminating or minimizing lingering imbalances among the domains of experience. After a critical discussion of the criterion-catalogue Schütz develops for the purpose of characterizing different cognitive (...)
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  • Mineness without Minimal Selves.M. V. P. Slors & F. Jongepier - 2014 - Journal of Consciousness Studies 21 (7-8):193-219.
    In this paper we focus on what is referred to as the ‘mineness’ of experience, that is, the intimate familiarity we have with our own thoughts, perceptions, and emotions. Most accounts characterize mineness in terms of an experiential dimension, the first-person givenness of experience, that is subsumed under the notion of minimal self-consciousness or a ‘minimal self’. We argue that this account faces problems and develop an alternative account of mineness in terms of the coherence of experiences with what we (...)
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  • An alternative proof of the universal propensity to evil.Pablo Muchnik - 2009 - In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. Cambridge University Press.
    In this paper, I develop a quasi-transcendental argument to justify Kant’s infamous claim “man is evil by nature.” The cornerstone of my reconstruction lies in drawing a systematic distinction between the seemingly identical concepts of “evil disposition” (böseGesinnung) and “propensity to evil” (Hang zumBösen). The former, I argue, Kant reserves to describe the fundamental moral outlook of a single individual; the latter, the moral orientation of the whole species. Moreover, the appellative “evil” ranges over two different types of moral failure: (...)
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  • The Re-Emergence of the Emergence Debate.Sami Pihlström - 2002 - Principia: An International Journal of Epistemology 6 (1):133-182.
    This essay provides a critical review of contemporary controversies related to the notion of emergence by discussing, among other recent views, Achim Stephan's defense of the ontological tradition of emergentist thought along the lines of C. D. Broad Stephan's distinctions between various notions of emergence, different in strength, are useful as they clarify the state of discussion. There are, however, several unsettled problems concerning emergence. Some of these (e. g., downward causation) have been dealt with by Stephan, Kim, and others, (...)
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  • The First Person Perspective and Beyond: Commentary on Almaas.Simon Hoffding & Joel Krueger - 2016 - Journal of Consciousness Studies 23 (1-2):158-178.
    In this commentary, we engage with Almaas’s contribution from the perspective of phenomenology and its idea of a ‘minimal self’. We attempt to clarify Almaas’s claims about ‘phenomenological givens’ and ‘non-dual’, ‘pure consciousness’, and then show how they might be reconciled with phenomenological approaches to consciousness and self. We conclude by briefly indicating some of the ways a comparative analysis of this sort is mutually beneficial.
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  • Socratic Aporia in the Classroom and the Development of Resilience.Stephen Kekoa Miller - 2017 - Analytic Teaching and Philosophical Praxis 38 (1):29-36.
    I’d like to talk about the value of unlearning, of undoing, of disruption. Especially in the early aporetic dialogues of Plato, Socrates famously takes his interlocutors on a journey that at least initially appears to end in failure: at the dialogue’s conclusion, there seems to be no answer to the questions that inspired the conversation. There has been a lot of recent debate about the so-called Socratic method and accusations that it may be deflating, resulting in less, rather than more (...)
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  • Thirteen Ways of Looking at the Self in Early China.Lisa Raphals - 2009 - History of Philosophy Quarterly 26 (4):315 - 336.
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