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  1. Indian Thought and Western Theism: The Vedānta of Rāmānuja.Martin Ganeri - 2014 - New York: Routledge.
    The encounter between the West and India in the modern period has also been an encounter between Western modernity and the traditions of classical Indian thought. This book is the study of one aspect this encounter: that between Western scholasticism and one classical Indian tradition of religious thought and practice: the Vednta. In the modern period there have been many attempts to relate Western theistic traditions to classical Indian accounts of ultimate reality and the world. Parallels have usually been drawn (...)
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  • Cosmopsychism, Coherence, and World-Affirming Monism.Itay Shani - 2022 - The Monist 105 (1):6-24.
    This paper explores cosmopsychism’s explanatory aspirations from a programmatic perspective. The bulk of the text consists of an argument in favor of the conclusion that cosmopsychism suffers from no insurmountable individuation problem. I argue that the widespread tendency to view IND as a mirror-image of micropsychism’s combination problem is mistaken. In particular, what renders CP insolvable, namely, the commitment to the coupling of phenomenal constitution with phenomenal inclusion, is, from the standpoint of cosmopsychism, an entirely nonmandatory assumption. I proceed to (...)
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  • Facing up to the problem of consciousness.D. J. Chalmers - 1996 - Toward a Science of Consciousness:5-28.
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  • Perennial Idealism: A Mystical Solution to the Mind-Body Problem.Miri Albahari - 2019 - Philosophers' Imprint 19.
    Each well-known proposed solution to the mind-body problem encounters an impasse. These take the form of an explanatory gap, such as the one between mental and physical, or between micro-subjects and macro-subject. The dialectical pressure to bridge these gaps is generating positions in which consciousness is becoming increasingly foundational. The most recent of these, cosmopsychism, typically casts the entire cosmos as a perspectival subject whose mind grounds those of more limited subjects like ourselves. I review the dialectic from materialism and (...)
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  • 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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  • Combining Minds: How to Think about Composite Subjectivity.Luke Roelofs - 2019 - New York, USA: Oxford University Press.
    This book explores a neglected philosophical question: How do groups of interacting minds relate to singular minds? Could several of us, by organizing ourselves the right way, constitute a single conscious mind that contains our minds as parts? And could each of us have been, all along, a group of mental parts in close cooperation? Scientific progress seems to be slowly revealing that all the different physical objects around us are, at root, just a matter of the right parts put (...)
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  • Priority Cosmopsychism and the Advaita Vedānta.Luca Gasparri - 2019 - Philosophy East and West 69 (1):130-142.
    The combination of panpsychism and priority monism leads to priority cosmopsychism, the view that the consciousness of individual sentient creatures is derivative of an underlying cosmic consciousness. It has been suggested that contemporary priority cosmopsychism parallels central ideas in the Advaita Vedānta tradition. The paper offers a critical evaluation of this claim. It argues that the Advaitic account of consciousness cannot be characterized as an instance of priority cosmopsychism, points out the differences between the two views, and suggests an alternative (...)
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  • Computationality, Mind and Value: the case of S¯mkhya-Yoga.Roy W. Perrett - 2001 - Asian Philosophy 11 (1):5-14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa and prakrti - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and in order to understand (...)
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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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  • Quining qualia.Daniel C. Dennett - 1988 - In Anthony J. Marcel & Edoardo Bisiach (eds.), Consciousness in Contemporary Science. New York: Oxford University Press.
    " Qualia " is an unfamiliar term for something that could not be more familiar to each of us: the ways things seem to us. As is so often the case with philosophical jargon, it is easier to give examples than to give a definition of the term. Look at a glass of milk at sunset; the way it looks to you--the particular, personal, subjective visual quality of the glass of milk is the quale of your visual experience at the (...)
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  • Consciousness Explained by Daniel C. Dennett. [REVIEW]Ned Block - 1993 - Journal of Philosophy 90 (4):181-193.
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  • On What Grounds What.Jonathan Schaffer - 2009 - In Ryan Wasserman, David Manley & David Chalmers (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford, England: Oxford University Press.
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  • The Real Combination Problem: Panpsychism, Micro-Subjects, and Emergence.Sam Coleman - 2013 - Erkenntnis 79 (1):19-44.
    Taking their motivation from the perceived failure of the reductive physicalist project concerning consciousness, panpsychists ascribe subjectivity to fundamental material entities in order to account for macro-consciousness. But there exists an unresolved tension within the mainstream panpsychist position, the seriousness of which has yet to be appreciated. I capture this tension as a dilemma, and offer advice to panpsychists on how to resolve it. The dilemma is as follows: Panpsychists take the micro-material realm to feature phenomenal properties, plus micro-subjects to (...)
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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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  • On what grounds what.Jonathan Schaffer - 2009 - In Ryan Wasserman, David Manley & David Chalmers (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford, England: Oxford University Press. pp. 347-383.
    On the now dominant Quinean view, metaphysics is about what there is. Metaphysics so conceived is concerned with such questions as whether properties exist, whether meanings exist, and whether numbers exist. I will argue for the revival of a more traditional Aristotelian view, on which metaphysics is about what grounds what. Metaphysics so revived does not bother asking whether properties, meanings, and numbers exist (of course they do!) The question is whether or not they are fundamental.
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  • Neutral monism.Leopold Stubenberg - 2005 - Stanford Encyclopedia of Philosophy.
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  • Realistic monism - why physicalism entails panpsychism.Galen Strawson - 2006 - Journal of Consciousness Studies 13 (10-11):3-31.
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  • Panpsychism.Thomas Nagel - 1979 - In Mortal questions. New York: Cambridge University Press. pp. 181–95.
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  • Consciousness and its place in nature.David Chalmers - 2003 - In Stephen P. Stich & Ted A. Warfield (eds.), Blackwell Guide to the Philosophy of Mind. Blackwell. pp. 102--142.
    Consciousness fits uneasily into our conception of the natural world. On the most common conception of nature, the natural world is the physical world. But on the most common conception of consciousness, it is not easy to see how it could be part of the physical world. So it seems that to find a place for consciousness within the natural order, we must either revise our conception of consciousness, or revise our conception of nature. In twentieth-century philosophy, this dilemma is (...)
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  • Virtual Subjects, Fugitive Selves: Fernando Pessoa and His Philosophy.Jonardon Ganeri - 2020 - Oxford University Press.
    This book explores philosophical themes to do with self and subjectivity from the work of the Portuguese writer Fernando Pessoa, best known for the uncategorizable collection of fragmentary writings, published as The Book of Disquiet in 1982, forty-seven years after the author's death.
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  • Mortal Questions.Thomas Nagel - 1983 - Religious Studies 19 (1):96-99.
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  • God’s Body at Work: Rāmānuja and Panentheism.Ankur Barua - 2010 - International Journal of Hindu Studies 14 (1):1-30.
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  • Computationality, mind and value: The case of sāmkhya-yoga.Roy W. Perrett - 2001 - Asian Philosophy 11 (1):5 – 14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa ('self', 'consciousness') and prakrti ('nature', 'matter') - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and (...)
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  • Consciousness and its Place in Nature.David J. Chalmers - 2003 - In Stephen Stich & Ted A. Warfield (eds.), The Blackwell Guide to Philosophy of Mind. Wiley-Blackwell. pp. 102–142.
    This chapter contains sections titled: Introduction1 The Problem Arguments Against Materialism Type‐A Materialism Type‐B Materialism15 The Two‐Dimensional Argument Against Type‐B Materialism Type‐C Materialism Interlude Type‐D Dualism Type‐E Dualism Type‐F Monism Conclusions.
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  • The Theology of Rāmānuja: Realism and Religion.C. J. Bartley - 2002 - Psychology Press.
    C.J. Bartley places Ramunuja in his intellectual context. This study is particularly concerned with Ramanuja's engagement with opposing schools of thought and practice, rendering it a valuable contribution to the history of Indian thought.
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  • Panpsychism.William Seager - 2007 - In Brian P. McLaughlin, Ansgar Beckermann & Sven Walter (eds.), The Oxford handbook of philosophy of mind. New York: Oxford University Press.
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  • The seven great untenables: Sapta-vidhā anupapatti.John A. Grimes - 1990 - Delhi: Motilal Banarsidass Publishers.
    This volume provides an exposition of the key concept of avidya maya as set forth by advaitins and as criticized by Visistadvaitins. the philosophical conflicts ...
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