Results for 'ego'

91 found
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  1. Looking for the Self: Phenomenology, Neurophysiology and Philosophical Significance of Drug-Induced Ego Dissolution.Raphael Milliere - 2017 - Frontiers in Human Neuroscience 11:1-22.
    There is converging evidence that high doses of hallucinogenic drugs can produce significant alterations of self-experience, described as the dissolution of the sense of self and (...)the loss of boundaries between self and world. This article discusses the relevance of this phenomenon, known asdrug-induced ego dissolution (DIED)”, for cognitive neuroscience, psychology and philosophy of mind. Data from self-report questionnaires suggest that three neuropharmacological classes of drugs can induce ego dissolution: classical psychedelics, dissociative anesthetics and agonists of the kappa opioid receptor (KOR). While these substances act on different neurotransmitter receptors, they all produce strong subjective effects that can be compared to the symptoms of acute psychosis, including ego dissolution. It has been suggested that neuroimaging of DIED can indirectly shed light on the neural correlates of the self. While this line of inquiry is promising, its results must be interpreted with caution. First, neural correlates of ego dissolution might reveal the necessary neurophysiological conditions for the maintenance of the sense of self, but it is more doubtful that this method can reveal its minimally sufficient conditions. Second, it is necessary to define the relevant notion of self at play in the phenomenon of DIED. This article suggests that DIED consists in the disruption of subpersonal processes underlying theminimalorembodiedself, i.e., the basic experience of being a self rooted in multimodal integration of self-related stimuli. This hypothesis is consistent with Bayesian models of phenomenal selfhood, according to which the subjective structure of conscious experience ultimately results from the optimization of predictions in perception and action. Finally, it is argued that DIED is also of particular interest for philosophy of mind. On the one hand, it challenges theories according to which consciousness always involves self-awareness. On the other hand, it suggests that ordinary conscious experience might involve a minimal kind of self-awareness rooted in multisensory processing, which is what appears to fade away during DIED. (shrink)
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  2.  24
    The Ego and the Spirit, Chapter 1.Richard Oxenberg - manuscript
    This is the first chapter of a projected book to be entitled, The Ego and the Spirit. This book will endeavor to examine what lies at the (...)
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  3. The Shields: Layers of Ego-Binding.Barry Klein - manuscript
    American teachings use the idea of shields to describe how we meet, receive and respond to the world, and I have found some equivalencies in Eastern teachings, (...)
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  4.  79
    Ego-Making Principle in Samkhya Metaphysics and Cosmology.Marzenna Jakubczak - 2005 - Analecta Husserliana 89: 185-196.
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  5.  40
    The Spirit and the Ego: A Brief Cognitive Model for the Spiritual Path.Richard Oxenberg - manuscript
    In this very brief piece, I outline a way of thinking about spiritual pursuits.
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  6. An Evolutionary Psychology Model of Ego, Risk, and Cognitive Dissonance.Baruch Feldman - manuscript
    I propose a novel model of the human ego (which I define as the tendency to measure ones value based on extrinsic success rather than intrinsic (...)aptitude or ability). I further propose the conjecture that ego so defined both is a non-adaptive by-product of evolutionary pressures, and has some evolutionary value as an adaptation (protecting self-interest). I explore ramifications of this model, including how it mediates individualsreactions to perceived and actual limits of their power, their ability to cope with risk and uncertainty, and how this model may interpolate between rational choice models and cognitive psychology. I develop numerous examples and applications, including poverty traps, to demonstrate the models predictive power to elucidate a broad range of social phenomena. -/- [December 2018: Updated version to submit for publication. Expanded Sections 4 and 5.1, revised Section 5.7] -/- . (shrink)
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  7. Self Unbound: Ego Dissolution in Psychedelic Experience.Chris Letheby & Philip Gerrans - 2017 - Neuroscience of Consciousness 3:1-11.
    Users of psychedelic drugs often report that their sense of being a self orIdistinct from the rest of the world has diminished or altogether dissolved. (...)
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  8. The Phenomenon of Ego-Splitting in Husserls Phenomenology of Pure Phantasy.Marco Cavallaro - 2017 - Journal of the British Society for Phenomenology 48 (2):162-177.
    Husserls phenomenology of imagination embraces a cluster of different theories and approaches regarding the multi-faced phenomenon of imaginative experience. In this paper I consider one aspect (...) that seems to be crucial to the understanding of a particular form of imagination that Husserl names pure phantasy. I argue that the phenomenon of Ego-splitting discloses the best way to elucidate the peculiarity of pure phantasy with respect to other forms of representative acts and to any simple form of act modification. First, I unravel the phenomenological distinctions which, respectively, oppose phantasy to perception, on the one hand, and phantasy to other forms of the so-calledintuitive re-presentations”. Second, I introduce the difference between presentative and representative acts, arguing that this cannot help us to single out the defining feature of phantasy experiences. The third section draws again an important distinction between pure phantasy and neutrality modification, which allows me to finally determine an internal trait of phantasy experiences, which Husserl refers to as theEgo-splitting”. In this way, I hope to contribute to a refined characterization of Husserls phenomenology of imagination. (shrink)
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  9. L'ego et le Dasein Heidegger et ladestructionde Descartes dans "Sein und Zeit".Jean-Luc Marion - 1987 - Revue de Métaphysique et de Morale 92 (1):25-53.
    Descartes ne joue pas, dans la pensée de Heidegger, un rôle limité à l'interprétation de l'histoire de la philosophie. Lorsque Sein und Zeit entreprend de déterminer (...) le mode d'être propre et irréductible du Dasein, Heidegger doit entrer en confrontation avec certes Husserl, mais surtout, par-delà la « conscience » husserlienne, avec Descartes lui-même. Car l'ennemi mortel du Dasein, cest l'ego du cogito. Dans quelle mesure cette rivalité n'induit-elle pas aussi une similitude? Die Rolle, die Descartes in dem Denken von Heidegger spielt, darf nicht in dem Feld seiner Deutung der Geschichte der Philosophie eng begrenztwerden. Denn, als Sein und Zeit eine Bestimmung der eigentümlicheigentlichen Seinsweise des Daseins hervorzubringen unternimmt, setzt die « Destruktion der Geschichte der Ontologie » eine Auseinanderstzung nicht nur mit Husserl, sondern auch, über Husserl hinaus, gerade mit Descartes vor. Der Todfeind des Daseins ist das ego, das aus dem cogito stammt. Inwiefern aber diese ständige Gegenüberstellung eine tiefe Nachahmung hinweise ? (shrink)
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  10. Untrue to One's Own Self: Sartre's The Transcendence of the Ego.Iker Garcia - 2009 - Sartre Studies International 15 (2):17-34.
    In this paper, I elicit a number of ways in which, according to the Sartre of The Transcendence of the Ego, we can miss the truth about (...)
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  11.  42
    Notes on the Artistic Ego.Gavin Keeney - manuscript
    Essay on the modern artistic ego as sponsored by the exhibition, "Gustav Courbet," February 27-May 18, 2008, Metropolitan Museum of Art, New York, New York, (...)
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  12. The Physicalist Worldview as Neurotic Ego-Defense Mechanism.Bernardo Kastrup - 2016 - SAGE Open 6 (4):1-7.
    The physicalist worldview is often portrayed as a dispassionate interpretation of reality motivated purely by observable facts. In this article, ideas of both depth and social psychology (...)
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  13. The Ego Tunnel: The Science of Mind and the Myth of the Self.Cameron Buckner - 2012 - Philosophical Psychology 25 (3):457-461.
    Philosophical Psychology, Volume 0, Issue 0, Page 1-5, Ahead of Print.
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  14.  12
    Ego, Self, and the Body. An Assessment of Dooyeweerd's Philosophical Anthropology.G. Glas - unknown
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  15.  60
    The Sense of Ego-Maker in Classical Sāṃkhya and Yoga: Reconsideration ofAhaṃkārawith Reference to the Mind-Body Problem.Jakubczak Marzenna - 2013 - In Girishwar Misra (ed.), Psychology & Psychoanalysis. History of Science, Philosophy. New Delhi: Munshiram Monoharlal. pp. 291-308.
    While elucidating the sense of ego-maker in classical Samkhya and Yoga philosophy I bear in mind several meanings of the wordsense’, or different levels of (...)its understanding, namely: the semantic, ontological and epistemic as well as axiological sense. Thus, my aim is, firstly, to specify the semantic sense of the termahamkara’, that is to explain its contents or denotation. Secondly, when focusing on the ontological context I will try to define the nature and reason, or purpose (arthavattava), of ahamkara. Thirdly, I shall also discuss the ego-maker in epistemic terms by displaying its function of the particular means or determinant of all experience. And finally, when concentrating on the axiological level I am going to consider the significance or value of ahamkara in the context of self-understanding and spiritual development. (shrink)
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  16. KRYTYKA A POLITYKA KULTURALNA. SPOŁECZNA FUNKCJA FILOZOFII W KONCEPCJACH MAXA HORKHEIMERA I RICHARDA RORTYEGO.Patryk Zajac - 2012 - Racjonalia 2.
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  17.  24
    Nowe rozumienie życia podmiotowego: fenomenologiczny projekt Michela Henryego (przeł. Wojciech STARZYŃSKI).Jean Leclercq & Grégori Jean - 2016 - Argument: Biannual Philosophical Journal 6 (2):493-504.
    The phenomenological tradition is commonly understood as the domain ofphilosophy of the subject”, and in this regard it is often criticized in contemporary thought. In respect (...)
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  18. Nietzsche, Mach y la metafisica del yo.Pietro Gori - 2011 - Estudios Nietzsche 11:99-112.
    In Part One of Beyond Good and Evil Nietzsche writes that anyone who believes inimmediate certaintiessuch asI thinkencounters a series ofmetaphysical questions”. (...)
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  19. Conflict Creates an Unconscious Id.Jim Hopkins - 2013 - Neuropsychoanalysis 15.
    This note is part of a discussion of Mark Solm's 'The Conscious Id'. -/- It seconds Solms' claim that recent work in neuroscience indicates that the subcortical (...)
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  20.  16
    The Self.Avi Sion - 2008, 2017 - Geneva, Switzerland: CreateSpace & Kindle; Lulu..
    The Self is an inquiry into the concepts of self, soul, person, ego, consciousness, psyche and mindranging over phenomenology, logic, epistemology, ontology, psychology, spirituality, meditation, ethics (...) and metaphysics. This book is a thematic compilation drawn from past works (1990-2008) by the author. The present, expanded edition includes an essay written in 2016 on the Buddhist five skandhas doctrine. (shrink)
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  21.  26
    Kritički osvrt na razlikovanje znanja i vere.Zoran Kinđić - 2012 - Kultura (134):388-394.
    In con­nec­tion with the po­le­mics bet­we­en Mi­ha­i­lo Mar­ko­vić and Alek­san­dar Pr­njat the aut­hor puts in­to qu­e (...)­sti­on the usual dis­tinction be­et­wen know­led­ge and fa­ith. He ad­du­ces the phe­no­menon of mysti­cal know­led­ge as an agu­ment that re­li­gion can­not be re­du­ced to fa­ith. Alt­ho­ugh the su­pra­ra­ti­o­nal know­led­ge is very hard to at­tain be­ca­u­se it im­pli­es the over­co­ming of ego, its possi­bi­lity re­fu­tes nar­ro­wing of know­led­ge to me­re un­der­stan­ding. (shrink)
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  22.  40
    Intersubjectivity and Multiple Realities in Zarathushtra's Gathas.Olga Louchakova-Schwartz - 2018 - Open Theology 4 (1):471-488.
    The Gathas, a corpus of seventeen poems in Old Avestan composed by the ancient Iranian poet-priest Zarathushtra (Zoroaster) ca. 1200 B.C.E., is the foundation document (...)
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  23.  19
    Towards a Phenomenological Analysis of Fictional Emotions.Marco Cavallaro - 2019 - Phainomenon. Journal of Phenomenological Philosophy 29:57-81.
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  24. The Addict in Us All.Brendan Dill & Richard Holton - 2014 - Frontiers in Psychiatry 5 (139):01-20.
    In this paper, we contend that the psychology of addiction is similar to the psychology of ordinary, non-addictive temptation in important respects, and explore the ways (...)in which these parallels can illuminate both addiction and ordinary action. The incentive salience account of addiction proposed by Robinson and Berridge (1993; 2001; 2008) entails that addictive desires are not in their nature different from many of the desires had by non-addicts; what is different is rather the way that addictive desires are acquired, which in turn affects their strength. We examine theseincentive saliencedesires, both in addicts and non-addicts, contrasting them with more cognitive desires. On this account, the self-control challenge faced by addicted agents is not different in kind from that faced by non-addicted agentsthough the two may, of course, differ greatly in degree of difficulty. We explore a general model of self-control for both the addict and the non-addict, stressing that self-control may be employed at three different stages, and examining the ways in which it might be strengthened. This helps elucidate a general model of intentional action. (shrink)
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  25. Psychoanalysis Representation and Neuroscience: the Freudian Unconscious and the Bayesian Brain.Jim Hopkins - 2012 - In A. Fotopoulu, D. Pfaff & M. Conway (eds.), From the Couch to the Lab: Psychoanalysis, Neuroscience and Cognitive Psychology in Dialoge. Oxford University Press.
    This paper argues that recent work in the 'free energy' program in neuroscience enables us better to understand both consciousness and the Freudian unconscious, including the role (...)
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  26. Russell on Hume's Account of the Self.Alan Schwerin - 2013 - Russell: The Journal of Bertrand Russell Studies 33 (1):31 - 47.
    The History of Western Philosophy enhanced Russells broad reputation among members of the public and helped secure his finances. But the academic community was less enthusiastic (...)about the text and tended to treat it with contempt. My paper is a critical investigation of one of the central chapters of Russells History: namely, Russells rendition of David Humes views on the self. My argument is that Russells concise treat­ment of le bon Davids provocative views on the self must be read with great careotherwise a misunderstanding of Russells interpreta­tion is likely to be foisted on this popular and influential twentieth­-century text. (shrink)
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  27. Synthesis in the Imagination: Psychoanalysis, Infantile Experience, and the Concept of an Object.Jim Hopkins - 1987 - In James Russell (ed.), Philosophical Perspectives on Developmental Psychology.
    Infants apparently start to understand their experience via the linked concepts of numerical identity and spatio-temporally continuous objects during the forth month of life. As described (...)by Piaget and Klein, this development requires them to synthesise their experience in a new ways: in particular they must start to acknowledge that the main target of their anger at frustration and the main target of their gratitude and love are the same person, who is unique and irreplaceable. This seems to have an immediate consequence in the onset of separation distress and stranger anxiety, and apparently has far-reaching psychological consequences later. (shrink)
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  28.  73
    Mead and Husserl on the Self and Identification of the Subject.Alexei Krioukov - 2017 - Vestnik SPbSU. Philosophy and Conflict Studies 33 (4):477-489.
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  29. Beyond Conception: Ontic Reality, Pure Consciousness and Matter.Leanne Whitney - 2015 - Cosmos and History 11 (2):47-59.
    Our current scientific exploration of reality oftentimes appears focused on epistemic states and empiric results at the expense of ontological concerns. Any scientific approach without explicit ontological (...)
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  30.  76
    DasProblemder Habituskonstitution Und Die Spätlehre des Ich in der Genetischen Phänomenologie E. Husserls.Marco Cavallaro - 2016 - Husserl Studies 32 (3):237-261.
    Der vorliegende Aufsatz behandelt zwei Bereiche, deren Zusammenhang in der aktuellen Husserlforschung zu Unrecht in Vergessenheit geraten zu sein scheint: Zum einen konturiere ich den Habitusbegriff und (...)
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  31.  68
    Philosophy and Science, the Darwinian-Evolved Computational Brain, a Non-Recursive Super-Turing Machine & Our Inner-World-Producing Organ.Hermann G. W. Burchard - 2016 - Open Journal of Philosophy 6 (1):13-28.
    Recent advances in neuroscience lead to a wider realm for philosophy to include the science of the Darwinian-evolved computational brain, our inner world producing organ, a (...)non-recursive super- Turing machine combining 100B synapsing-neuron DNA-computers based on the genetic code. The whole system is a logos machine offering a world map for global context, essential for our intentional grasp of opportunities. We start from the observable contrast between the chaotic universe vs. our orderly inner world, the noumenal cosmos. So far, philosophy has been rehearsing our thoughts, our human-internal world, a grand painting of the outer world, how we comprehend subjectively our experience, worked up by the logos machine, but now we seek a wider horizon, how humans understand the world thanks to Darwinian evolution to adapt in response to the metaphysical gap, the chasm between the human animal and its environment, shaping the organism so it can deal with its variable world. This new horizon embraces global context coded in neural structures that support the noumenal cosmos, our inner mental world, for us as denizens of the outer environment. Kants inner and outer senses are fundamental ingredients of scientific philosophy. Several sections devoted to Heidegger, his lizard debunked, but his version of the metaphysical gap & his doctrine of the logos praised. Rorty and others of the behaviorist school discussed also. (shrink)
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  32. The Bitter Truth About Sugar and Willpower.Miguel Vadillo - 2017 - Psychological Science:1-8.
    Dual-process theories of higher order cognition (DPTs) have been enjoying much success, particularly since Kahnemans 2002 Nobel prize address and recent book Thinking, Fast and Slow (...) (2009). Historically, DPTs have attempted to provide a conceptual framework that helps classify and predict differences in patterns of behavior found under some circumstances and not others in a host of reasoning, judgment, and decision-making tasks. As evidence has changed and techniques for examining behavior have moved on, so too have DPTs. Killing two birds with one stone, Evans and Stanovich (2013, this issue) respond to five main criticisms of DPTs. Along with addressing each criticism in turn, they set out to clarify the essential defining characteristics that distinguish one form of higher order cognition from the other. The aim of this commentary is to consider the defining characteristics of Type 1 and Type 2 processing that have been proposed and to suggest that the evidence can be taken to support quantitative differences rather than qualitatively distinct processes. (shrink)
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  33. There Is anUnconscious,’ but It May Well Be Conscious.Bernardo Kastrup - 2017 - Europe's Journal of Psychology 13 (3):559-572.
    Depth psychology finds empirical validation today in a variety of observations that suggest the presence of causally effective mental processes outside conscious experience. I submit that this (...)
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  34. OnSelf-Realization” – The Ultimate Norm of Arne Naesss Ecosophy T.Md Munir Hossain Talukder - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):219-235.
    This paper considers the foundation of self-realization and the sense of morality that could justify Arne Naesss claimSelf-realization is morally neutral,’ by focusing on (...)
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  35. The Usefulness of Substances. Knowledge, Science and Metaphysics in Nietzsche and Mach.Pietro Gori - 2009 - Nietzsche Studien 38:111-155.
    In this paper I discuss the role played by Ernst Mach on Nietzsches thought. Starting from the contents of his Beiträge zur Analyse der Empfindungen, Ill (...) show the close similarities between their view on both human knowledge and the scientific world description. In his writing on science Nietzsche shares Machs critique to the 19th century mechanism and its metaphysical ground, as much as his way of defining the substantial notions such as matter, ego and free will. Moreover, my investigation will make it clear that Mach cannot be seen as a direct source of Nietzsches thought, since the latter wrote many times on the same subjects long before his first reading one of his works. Rather, it is possible to consider the writings of Lange, Spir and Spencer as the first sources of Nietzsches views on the main themes Mach dealt with in his work from 1886. (shrink)
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  36. Free Will as Involving Determination and Inconceivable Without It.R. E. Hobart - 1934 - Mind 43 (169):1-27.
    The thesis of this article is that there has never been any ground for the controversy between the doctrine of free will and determinism, that it is (...)
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  37.  23
    Breaking Out of Ones Head (& Awakening to the World).Gregory Nixon - 2019 - In Alex S. Kohav (ed.), Mysticism and Meaning: : Multidisciplinary Perspectives. St. Petersburg, FL: Three Pines Press. pp. 29-57.
    Herein, I review the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and (...)
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  38. Freud Ve Ahlak Düşüncesi Freud And Moral Reflection.Richard Rorty - 2010 - Ethos: Dialogues in Philosophy and Social Sciences 3 (2).
    Freud, kendini Kopernik ve Darwinin de dahil olduğu merkezsizleştirici düşünce hareketi içinde görmekteydi. Ünlü bir pasajında, psikanalizin, “egoya kendi evinin bile efendisi olmadığını, ancak aklında, bilinçten (...)uzak bir biçimde olup bitenlerin kıt bilgisi ile yetinmesi gerektiğini kanıtlamaya çabaladığınısöyler. Kendimizin önemli olduğu hissi veya özdenetim duygumuz, gerçekten kendimize karşı şeffaf olduğumuz inancına dayanmaktadır? Bilinç dışının keşfi neden arzularımızın keşfine değersizlik eklemek zorundadır?Freud thought of himself as part of the samedecenteringmovement of thought to which Copernicus and Darwin belonged. In a famous passage, he says that psychoanalysisseeks to prove to the ego that it is not even master in its own house, but must content itself with scanty information of what is going on unconsciously in its mind.” Does our sense of our importance, or our capacity for self-control, really depend on the belief that we are transparent to ourselves? Why should the discovery of the unconscious add humiliation to the discovery of the passions? (shrink)
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  39.  57
    How to read author: meditation on method.Liudmyla Rechych - 2018 - Наукові Записки Наукма. Філософія Та Релігієзнавство 1:29-34.
    Based on the reception of Emmanuel Levinas (19061995) philosophy in the English-speaking world, the paper highlights some tendencies in reading and commenting on classical philosophical works (...) that have been the focus of attention for a long time. The author makes a suggestion that we can find persistent but nonetheless dynamic, patterns of commenting and interpreting. The first wave of Levinas studies was apologetic and laudatory. Its main task was to introduce new concepts, i.e. to paraphrase. The second wave was much more appropriative and critical. In this period, the scholars tried to apply the philosophy of the Other to existing problems or they tried to resolve the paradoxes that were the products of apologetic readings. The todays third wave recreates and readjusts interpretive strategies inherent to the first and second wave. To explain this dynamics of reading, the paper introduces a normative scheme that consists of three regulative principles – “faithfully”, “truthfully”, andethically”. Due to this tripartite opposition, in whichfaithfullyrefers to fidelity to an original, “truthfullyrefers to the search for universal truth, andethicallyrefers to the inaccessibility for an ego to grab hold of a text of another person, commenting grows intensive. In addition, the opposition offaithfullyandtruthfullydemonstrates some liberty in such, to some extent, involuntary practice as commenting. This reflexion helps identify the current phase of commenting on classical texts and the intentions of readers and commentators. What is more, it provides justifications for innovative readings of Levinasoeuvre as well as the texts of other great philosophers. (shrink)
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  40. Deleuze and Derrida, Immanence and Transcendence.Daniel W. Smith - 2003 - In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. London: Continuum. pp. 46-66.
    This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in contemporary French philosophy, using Derrida (...) (transcendence) and Deleuze (immanence) as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. (1) In the field of subjectivity, the notion of the subject has been critiqued in two manners, either by appealing either to the transcendence of the other (Levinas, Derrida) or to the immanent jlux of experience itself, in relation to which the Ego itself is trancendent (Deleuze, Foucault, Sartre, James). (2) In the field of ontology, a purely "immanent" ontology would be an ontology in which there is neither a "beyond" or an "otherwise" Being, nor "interruptions" in Being, both of which would require an appeal to a formal element of transcendence (Deleuze). Such a "transcendent" and aporetic structure, which can never appear or be present as such within Being, is what lies at the basis of the project of deconstruction, with its attendant aporias (Derrida). (3) This distinction, finally, finds parallels in Kant's epistemology, for whom the possible experience is conditioned by purely immanent criteria (Deleuze), whereas what goes beyond the limits of possible experience is transcendent (Derrida). Drawing on these three thread of analysis, the paper concludes with an assessment of what is at stake in the ethical differences between the two traditions. The question of "transcendence" is "What mast I do?", which is the question of morality (a duty or obligation that is beyond being, an "ought" beyond the "is"). The question of "immanence" is "What can I do?" (my power or capacity as an existing individual within being). For Levinas and Derrida, ethics precedes ontology because it is derived from an element of transcendence (the Other); for Deleuze, ethics is ontology because it is derived from the immanent relation of beings to Being at the level of their existence (Spinoza). (shrink)
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  41. Hysteria, Race, and Phlogiston. A Model of Ontological Elimination in the Human Sciences.David Ludwig - 2014 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 45 (1):68-77.
    Elimination controversies are ubiquitous in philosophy and the human sciences. For example, it has been suggested that human races, hysteria, intelligence, mental disorder, propositional attitudes such as (...)
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  42. Subjects Without a World? An Husserlian Analysis of Solitary Confinement.Lisa Guenther - 2011 - Human Studies 34 (3):257-276.
    Psychiatrist Stuart Grassian has proposed the termSHU syndrometo name the cluster of cognitive, perceptual and affective symptoms that commonly arise for inmates held in the (...)
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  43. Le partage du monde: Husserl et la constitution des animaux comme "autres moi".Christiane Bailey - 2013 - Chiasmi International: Trilingual Studies Concerning Merleau-Ponty’s Thought 15:219-250.
    Alors que les phénoménologues prétendent avoir dépassé le solipsisme, la plupart nont en fait que repousser les frontières de lintersubjectivité des individus humains aux individus des (...) autres espèces. Pourtant, Husserl reconnaît lexistence dune intersubjectivité interspécifique, cest-à-dire dune intersubjectivité dépassant les limites de lespèce. Il va même jusquà affirmer quon comprend parfois mieux un animal familier quun humain étranger. Toutefois, même sil admet que plusieurs animaux sont capables dune vie de conscience subjective et quils vivent dans un monde de sens partagé, il ne les considère pas comme des « personnes » selon sa conception exigeante de la « personne » associée à la rationalité, à la maturité, la normalité et lhistoricité. Reste quêtre une « personne », en son sens le plus primordialet plus décisif puisque cest celui sur lequel sédifient des conceptions politiques,juridiques et éthiquessignifie simplement être le sujet dun monde environnant, dun monde commun et dune existence biographique. Distinguer deux sens du concept de personne permet de reconnaître que les animaux ont part à la transcendantalité, quils ne sont pas simplement en vie mais ont une vie à la fois biographique et communautaire, même sils ne sont pas en mesure de réfléchir à cette vie de conscience qui est la leur pour considérer leur place dans lenchaînement des générations et pour adopter ce que Husserl appelle une « vocation ». La phénoménologie husserlienne des anomalies permet ainsi de reconnaître que les animaux ressortissent bien de la figure dautrui, quils sont des alter ego sujets dune vie de conscience, et quà ce titre ils participent pleinement, comme les enfants, les fous et les étrangers, à la co-constitution du monde de lesprit. (shrink)
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  44. Die Geschlechtstheorie Freuds: Ihre Neuartigkeit Und Anwendung Auf den Feminismus.Yusuke Kaneko - 2017 - HACETTEPE UNIVERSITY JOURNAL OF FACULTY OF LETTERS 33 (2):150-167.
    Not a few feminist writers, such as Kristeva, Irigaray, and Chodorow, have dealt with Freuds psychoanalysis so far, but it is not clear to what degree (...)the Freudian theory grounds their arguments, because Freud himself developed his psychoanalysis mainly for the male mental world (Seelenleben). In this paper, we shall follow Freuds train of thought exclusively from this angle. After the geneses of Pcpt.-Cs., id, ego, and super-ego (W-Bw, Es, Ich, and Über-Ich, respectively) are treated (§§7-10), we shed light on how these factors relate to the female spirituality (§§11-24) and why feminists could still rely on Freuds thought25). On the other hand, the present research will also provide an easy introduction to Freuds psychoanalysis, by reference to which each thinker could overview the Freudian theory (Fig. (5) and Fig. (8) will help). In this respect, we shall also take account of the masculine side of his discussion, that is to say, how a man usually develops his male personality, while we constantly put it in stark contrast to the female spirituality. Although, in this modern world, not a few thinkers criticize the Freudian theory as non-scientific like Popper did2), we should remember that there remain supporters of his theory, such as Grümbaum3). We shall touch on this kind of argument relating to philosophy of science in the first half of this paper, which will also provide some useful knowledge for the readers who still get doubtful of the Freudian theory and its usage in feminist arguments. (shrink)
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  45. Fighting Together: Civil Discourse and Agonistic Honor.Dan Demetriou - 2016 - In Laurie Johnson & Dan Demetriou (eds.), Honor in the Modern World: Interdisciplinary Perspectives. Lexington Books. pp. 21-42.
    Whereas civil discourse is usually thought to be about defusing conflict, this essay argues it may be fruitfully thought of as fighting honorably for what we believe. (...)
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  46. The Site of Affect in Husserls Phenomenology: Sensations and the Constitution of the Lived Body.Alia Al-Saji - 2000 - Philosophy Today 44 (Supplement):51-59.
    To discover affects within Husserls texts designates a difficult investigation; it points to a theme of which these texts were forced to speak, even as they (...)were explicitly speaking of regional ontologies and the foundations of sciences. For we may at first wonder: where can affection find a positive role in the rigor of a pure philosophy that seeks to account for its phenomena from within the immanence of consciousness? Does this not mean that the very passivity and foreignness of affect will be overlooked; will it not be continually linked to a Vorstellung that issues as a ray of the pure ego? That is, will the phenomenological account of affect be reduced to the cognition of an object, as Emmanuel Levinas suggests? Yet there are affects in Husserls texts that maintain their autonomy and resist subsumption to an objectivating intentionality.We may see this in the Lectures On the Phenomenology of the Consciousness of Internal Time: in the longitudinal intentionality of retention, through which consciousness becomes aware of its elapsed phases without making them into objectsa passive synthesis that gives the flow of time-constituting consciousness the form of a continually deferred auto-affection.1We find it again as early as the fifth Logical Investigation, 2 providing us with the impetus to radicalize Husserlian phenomenology. (shrink)
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  47. The Essence of Manifestation.Michel Henry - 1973 - The Hague: M. Nijhoff.
    INTRODUCTION THE PROBLEM OF THE BEING OF THE EGO AND THE FUNDAMENTAL PRESUPPOSITIONS OF ONTOLOGY "Mit dem cogito sum beansprucht Descartes, der Philosophic ...
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  48.  13
    o wartościach moralnych, dziełach muzycznych i możliwości ich korelacji w nawiązaniu do filozofii Romana Ingardena.Małgorzata A. Szyszkowska - 2015 - Miscellanea Anthropologica Et Sociologica 3 (16):115-127.
    Autorka rozważa relacje między wartościami, szczególnie moralnymi, a dziełem muzycznym. Przedstawiając najpierw rozumienie wartości w filozofii Romana Ingardena, a następnie przywołując przykładowe sformułowania moralizmu w odniesieniu do (...)
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  49. Reconsidering Meaning in Life: A Philosophical Dialogue with Thaddeus Metz.Masahiro Morioka (ed.) - 2015 - Journal of Philosophy of Life, Waseda University.
    An e-book devoted to 13 critical discussions of Thaddeus Metz's book "Meaning in Life: An Analytic Study", with a lengthy reply from the author. -/- (...)
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  50.  95
    Studying While Black: Trust, Opportunity and Disrespect.Sally Haslanger - 2014 - du Bois Review 11 (1):109-136.
    How should we explore the relationship between race and educational opportunity? One approach to the Black-White achievement gap explores how race and class cause disparities in (...)access and opportunity. In this paper, I consider how education contributes to the creation of race. Considering examples of classroom micropolitics, I argue that breakdowns of trust and trustworthiness between teachers and students can cause substantial disadvantages and, in the contemporary United States, this happens along racial lines. Some of the disadvantages are academic: high achievement is more difficult when one faces mistrust, ego depletion, effort pessimism, and insult. And within a knowledge economy, exclusion from knowledge work makes one vulnerable to injustice. But the problem goes deeper than achievement, for schools are contexts in which we develop self-understandings and identities that situate us as members of society. If students of color are systematically denied full participation in trusting conversations that create shared knowledgeespecially, knowledge that holds power within the dominant culturethey are unjustly deprived resources to form flourishing selves that are suited to the positions of power and authority. The argument suggests that knowledge is not best understood simply as a commodity to be distributed, and opportunity is not just a matter of access. Moreover, even if access is granted, those who are motivated and talented can fail: they drain their willpower by coping with insults, or reasonably lose optimism about their efficacy. Over time, motivation may shift away from achievement, and under the circumstances this can be a rational response. The barriers to achievement are many, but true opportunity is impossible without trust and trustworthiness. (shrink)
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