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  1. The unconscious and conscious self: The nature of psychical unity in Freud and Lonergan.Paul Symington - 2006 - American Catholic Philosophical Quarterly 80 (4):563-580.
    This article compares the accounts of psychical unity in Freud and Lonergan. Following a detailed account of Freud’s understanding of psychical structure andhis deterministic psycho-biological presuppositions, Lonergan’s understanding of psychical structure in relation to patterns of experience is discussed. As opposed to Freud’s theory, which is based on an imaginative synthesis of the classical laws of natural science, Lonergan considers psychical and organic function as concretely integrated in human functionality according to probabilistic schemes of recurrence. Consequently, Lonergan offers a theory (...)
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  • Experiencing and the creation of meaning: a philosophical and psychological approach to the subjective.Eugene T. Gendlin - 1962 - Evanston, Ill.: Northwestern University Press.
    In Experiencing and the Creation of Meaning, Eugene Gendlin examines the edge of awareness, where language emerges from nonlanguage.
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  • Evolutionary Moral Realism.John Collier & Michael Stingl - 2013 - Biological Theory 7 (3):218-226.
    Evolutionary moral realism is the view that there are moral values with roots in evolution that are both specifically moral and exist independently of human belief systems. In beginning to sketch the outlines of such a view, we examine moral goods like fairness and empathetic caring as valuable and real aspects of the environments of species that are intelligent and social, or at least developing along an evolutionary trajectory that could lead to a level of intelligence that would enable individual (...)
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  • A new argument for the existence of God.Augustine Shutte - 1987 - Modern Theology 3 (2):157-177.
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  • The Wager of Carnal Hermeneutics.Richard Kearney - 2015 - In Richard Kearney & Brian Treanor (eds.), Carnal Hermeneutics. New York: Fordham. pp. 15-56.
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  • On a new argument for the existence of God.Michael Martin - 1990 - International Journal for Philosophy of Religion 28 (1):25 - 34.
    The conclusion of Shutte's argument that the Christian God exists does not follow from his premises without additional dubious premises. Furthermore, the first premise of the argument, namely that human persons depend on other persons to develop as persons is an empirical premise that cries out for empirical support that Shutte fails to supply. Alternative schemes of personal development are available but he does not show that they are mistaken. Moreover, Shutte's scheme generates a puzzle about how personal development is (...)
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