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  1. Panpsychism and Priority Cosmopsychism.Yujin Nagasawa & Khai Wager - 2016 - In Godehard Brüntrup & Ludwig Jaskolla (eds.), Panpsychism: Contemporary Perspectives. New York, NY: Oxford University Press USA. pp. 113-129.
    A contemporary form of panpsychism says that phenomenality is prevalent because all physical ultimates instantiate phenomenal or protophenomenal properties. According to priority cosmopsychism, an alternative to panpsychism that we propose in this chapter, phenomenality is prevalent because the whole cosmos instantiates phenomenal or protophenomenal properties. It says, moreover, that the consciousness of the cosmos is ontologically prior to the consciousness of ordinary individuals like us. Since priority cosmopsychism is a highly speculative view our aim in this chapter remains modest and (...)
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  • Illusionism as a Theory of Consciousness.Keith Frankish - 2016 - Journal of Consciousness Studies 23 (11-12):11-39.
    This article presents the case for an approach to consciousness that I call illusionism. This is the view that phenomenal consciousness, as usually conceived, is illusory. According to illusionists, our sense that it is like something to undergo conscious experiences is due to the fact that we systematically misrepresent them as having phenomenal properties. Thus, the task for a theory of consciousness is to explain our illusory representations of phenomenality, not phenomenality itself, and the hard problem is replaced by the (...)
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  • Consciousness Explained.Daniel C. Dennett - 1993 - Philosophy and Phenomenological Research 53 (4):905-910.
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  • Shankara and Indian Philosophy.Thomas E. Wood & Natalia Isayeva - 1994 - Journal of the American Oriental Society 114 (1):121.
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  • The Bodhisattva's Brain: Buddhism Naturalized.Owen Flanagan - 2011 - Cambridge, Massachusetts: Bradford.
    If we are material beings living in a material world -- and all the scientific evidence suggests that we are -- then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual inclinations are attracted to Buddhism -- almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In (...)
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  • Cosmopsychism: A Holistic Approach to the Metaphysics of Experience.Itay Shani - 2015 - Philosophical Papers 44 (3):389-437.
    This paper introduces cosmopsychism as a holistic alternative to atomistic panpsychism, and as a general perspective on the metaphysics of consciousness. I begin with some necessary background details concerning contemporary panpsychism and the problems it faces, and then proceed to the theory itself. The starting point of the theory is the assumption that an all pervading cosmic consciousness is the single ontological ultimate. From this assumption, a panpsychist ontology of mind with distinct holistic overtones is developed. In particular, I argue (...)
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  • Engaging Buddhism: Why It Matters to Philosophy.Jay L. Garfield - 2015 - New York, US: Oxford University Press USA.
    This is a book for scholars of Western philosophy who wish to engage with Buddhist philosophy, or who simply want to extend their philosophical horizons. It is also a book for scholars of Buddhist studies who want to see how Buddhist theory articulates with contemporary philosophy. Engaging Buddhism: Why it Matters to Philosophy articulates the basic metaphysical framework common to Buddhist traditions. It then explores questions in metaphysics, the philosophy of mind, phenomenology, epistemology, the philosophy of language and ethics as (...)
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  • Austere Realism: Contextual Semantics Meets Minimal Ontology.Terry Horgan & Matjaž Potrč - 2008 - MIT Press.
    A provocative ontological-cum-semantic position asserting that the right ontology is austere in its exclusion of numerous common-sense and scientific posits and that many statements employing such posits are nonetheless true. The authors of Austere Realism describe and defend a provocative ontological-cum-semantic position, asserting that the right ontology is minimal or austere, in that it excludes numerous common-sense posits, and that statements employing such posits are nonetheless true, when truth is understood to be semantic correctness under contextually operative semantic standards. Terence (...)
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  • (1 other version)The God of Metaphysics.T. L. S. Sprigge - 2006 - Oxford, GB: Clarendon Press.
    Many thinkers have said that a God whose existence is argued for metaphysically would have no religious significance even if he existed. This book examines the God or Absolute which emerges in various metaphysical systems and asks whether he, she, or it could figure in any genuinely religious outlook. The systems studied are those of Spinoza, Hegel, T. H. Green, F. H. Bradley (very briefly), Bernard Bosanquet, Josiah Royce, A. N. Whitehead, Charles Hartshorne. There is also a chapter on Kierkegaard (...)
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  • The no-self alternative.Thomas Metzinger - 2011 - In Shaun Gallagher (ed.), The Oxford handbook of the self. Oxford: Oxford University Press.
    This article explores the ‘no-self alternative’ in the debate on the metaphysical and phenomenological concept of the self. It suggests that the no-self alternative may not be an alternative at all and it could simply be the default assumption for all rational approaches to self-consciousness and subjectivity. It outlines several different anti-realist arguments about the self and explains why the idea that there are no selves is counter-intuitive. It shows why the intuitions of phenomenology are traceable to the contingent fact (...)
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  • Monism: The Priority of the Whole.Jonathan Schaffer - 2010 - Philosophical Review 119 (1):31-76.
    Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?
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  • (1 other version)Why Panpsychism Doesn’t Help Us Explain Consciousness.Philip Goff - 2009 - Dialectica 63 (3):289-311.
    This paper starts from the assumption that panpsychism is counterintuitive and metaphysically demanding. A number of philosophers, whilst not denying these negative aspects of the view, think that panpsychism has in its favour that it offers a good explanation of consciousness. In opposition to this, the paper argues that panpsychism cannot help us to explain consciousness, at least not the kind of consciousness we have pre-theoretical reason to believe in.
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  • (1 other version)Mind That Abides: Panpsychism in the New Millennium.David Skrbina (ed.) - 2009 - John Benjamins.
    other distinct subjects is famously difficult (see James 1890: 1.160-161; Goff 2006) but I cannot avoid the difficulty in the way Coleman can (2006:48—50), ...
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  • Monism.Jonathan Schaffer - 2008 - Stanford Encyclopedia of Philosophy.
    This entry focuses on two of the more historically important monisms: existence monism and priority monism . Existence monism targets concrete objects and counts by tokens. This is the doctrine that exactly one concrete object exists. Priority monism also targets concrete objects, but counts by basic tokens. This is the doctrine that exactly one concrete object is basic, which will turn out to be the classical doctrine that the whole is prior to its parts.
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  • (1 other version)Panpsychism in the West.David Skrbina - 2005 - Cambridge, Massachusetts: MIT Press.
    Skrbina argues that panpsychism is long overdue for detailed treatment, and with this book he proposes to add impetus to the discussion of panpsychism in...
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  • (2 other versions)Panpsychism.William E. Seager, Philip Goff & Sean Allen-Hermanson - 2022 - Stanford Encyclopedia of Philosophy.
    1 Non-reductive physicalists deny that there is any explanation of mentality in purely physical terms, but do not deny that the mental is entirely determined by and constituted out of underlying physical structures. There are important issues about the stability of such a view which teeters on the edge of explanatory reductionism on the one side and dualism on the other (see Kim 1998). 2 Save perhaps for eliminative materialism (see Churchland 1981 for a classic exposition). In fact, however, while.
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  • Toward a projectivist account of conscious experience.Georges Rey - 1995 - In Thomas Metzinger (ed.), Conscious Experience. Paderborn: Ferdinand Schoningh. pp. 123--42.
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  • Consciousness Explained.Daniel C. Dennett - 1991 - Penguin Books.
    Little, Brown, 1992 Review by Glenn Branch on Jul 5th 1999 Volume: 3, Number: 27.
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  • (1 other version)The Conscious Mind: In Search of a Fundamental Theory (2nd edition).David J. Chalmers - 1996 - Oxford University Press.
    The book is an extended study of the problem of consciousness. After setting up the problem, I argue that reductive explanation of consciousness is impossible , and that if one takes consciousness seriously, one has to go beyond a strict materialist framework. In the second half of the book, I move toward a positive theory of consciousness with fundamental laws linking the physical and the experiential in a systematic way. Finally, I use the ideas and arguments developed earlier to defend (...)
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  • Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy.Evan Thompson & Stephen Batchelor - 2014 - New York: Cambridge University Press.
    A renowned philosopher of the mind, also known for his groundbreaking work on Buddhism and cognitive science, Evan Thompson combines the latest neuroscience research on sleep, dreaming, and meditation with Indian and Western philosophy of the mind, casting new light on the self and its relation to the brain. Thompson shows how the self is a changing process, not a static thing. When we are awake we identify with our body, but if we let our mind wander or daydream, we (...)
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  • The Essential Vedanta: A New Source Book of Advaita Vedanta.Eliot Deutsch & Rohit Dalvi - 2004 - World Wisdom.
    This book will be of great interest to all students of Hinduism, students of both Eastern and Western philosophy, and spiritual seekers who wish to better understand this ancient Indian tradition of non-dualist thought.
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  • (1 other version)Panpsychism in the West.David Skrbina - 2005 - Cambridge, Massachusetts: Bradford.
    In _Panpsychism in the West_, the first comprehensive study of the subject, David Skrbina argues for the importance of panpsychism -- the theory that mind exists, in some form, in all living and nonliving things -- in consideration of the nature of consciousness and mind. Despite the recent advances in our knowledge of the brain and the increasing intricacy and sophistication of philosophical discussion, the nature of mind remains an enigma. Panpsychism, with its conception of mind as a general phenomenon (...)
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  • (1 other version)Advaita Vedānta: a philosophical reconstruction.Eliot Deutsch - 1969 - Honolulu,: East-West Center Press.
    Annotation. "This trim publication satisfies a much-felt need among teachers of Indian philosophy, who badly want introductions to the several systems of classical Indian thought such as Professor Deutsch provides."--Journal of Asian Studies.
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  • The God of Metaphysics.Nicholas Everitt - 2007 - Philosophical Quarterly 57 (228):495-498.
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  • Does Panexperiential Holism Solve the Combination Problem?Ludwig Jaskolla & Alexander J. Buck - 2012 - Journal of Consciousness Studies 19 (9-10):9-10.
    The combination problem is still one of the hardest problems for a panexperientialist ontology. Prominently, among others, Philip Goff wrote two papers in 2009 arguing that panexperientialists cannot get around the combination problem. We will argue that Goff 's attack is only relevant if parsimony is the only methodological principle for evaluating and comparing ontologies. Our second approach will sketch a version of panexperientialism for which the combination problem does not arise at all. Panexperiential holism is the theory that the (...)
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  • (1 other version)Why Panpsychism doesn't Help Us Explain Consciousness.Philip Goff - 2009 - Dialectica 63 (3):289-311.
    This paper starts from the assumption that panpsychism is counterintuitive and metaphysically demanding. A number of philosophers, whilst not denying these negative aspects of the view, think that panpsychism has in its favour that it offers a good explanation of consciousness. In opposition to this, the paper argues that panpsychism cannot help us to explain consciousness, at least not the kind of consciousness we have pre-theoretical reason to believe in.
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  • Advaita vedānta.Sangeetha Menon - 2007 - Internet Encyclopedia of Philosophy.
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  • Minds, objects, and relations: Toward a dual-aspect ontology (Chapter 19).D. Skrbina - 2009 - In David Skrbina (ed.), Mind That Abides: Panpsychism in the New Millennium. John Benjamins. pp. 361--382.
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  • Austere Realism: Contextual Semantics Meets Minimal Ontology.Terence E. Horgan & Matjaž Potrc - 2008 - MIT Press.
    The authors of Austere Realism describe and defend a provocative ontological-cum-semantic position, asserting that the right ontology is minimal or austere, in that it excludes numerous common-sense posits, and that statements employing such posits are nonetheless true, when truth is understood to be semantic correctness under contextually operative semantic standards. Terence Horgan and Matjaz [hacek over z] Potrc [hacek over c] argue that austere realism emerges naturally from consideration of the deep problems within the naive common-sense approach to truth and (...)
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  • (1 other version)Mind That Abides: Panpsychism in the New Millennium.David Skrbina (ed.) - 2009 - John Benjamins.
    concerning ideas, and thus avoids the dualism we take it as the aim of panpsychism to eliminate.2 If it is asked “why must panpsychism involve an address to ..
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  • (1 other version)The God of Metaphysics.T. L. S. Sprigge - 2007 - Philosophy 82 (320):357-361.
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  • .Jay Garfield & William Edelglass (eds.) - 2010 - Oxford University Press.
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