Online research in philosophy

The very idea of unconscious emotion has been thought puzzling. But in recent debate about emotions, comparatively little attention has been given explicitly to the question. I survey a number of recent attempts by philosophers to resolve the puzzle and provide some preliminary remarks about their viability. I identify and discuss three families of responses: unconscious emotions involve conscious feelings, unconscious emotions involve no feelings at all, and unconscious emotions involve unconscious feelings. The discussion is exploratory rather than decisive for three reasons. First, the aim is to provide a framework for the debate, and identify a number of key issues for further research. Second, a number of the positions depend for their plausibility upon theoretical commitments that can be made clear, but cannot be evaluated in detail, in a survey article. Third, I believe no fully satisfactory, comprehensive solution has yet been developed.

The title of the present paper might arouse some curiosity among the minds of the readers. The very first question that arises in this respect is whether India produced any logic in the real sense of the term as has been used in the West. This paper is centered only on the three systems of Indian philosophy namely Nyāya, Buddhism and Jainism. We have been talking of Indian philosophy, Indian religion, Indian culture and Indian spirituality, but not that which are of more fundamental concepts for any branch of knowledge whether it is social sciences or humanities. No aspect of human life and the universe has been left unexamined by Indian philosophers, and this leads to a totality of vision in both philosophical and psychological fields. In this paper we will discuss the main thinkers, sources and main concepts related to different Indian philosophies mentioned above.

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

In this book, Mohanty develops a new interpretation of the nature of Indian philsophical thinking. Using the original Sanskrit sources, he examines the concepts of consciousness and subjectivity, theories of language and logic, and meaning and truth, and explicates the concept of theoretical rationality which underlies the Indian philosophies. Mohanty brings to bear insights from modern western analytical and phenomenological philosophies, not so much for comparative purposes, but rather to interpret Indian thinking and to highlight its distinctive features.

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millenia and encompassing several major religious traditions. Now, in this intriguing introduction to Indian philosophy, the diversity of Indian thought is emphasized. It is structured around six schools of thought that have received classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of inner or spiritual quest and introduces distinctively Indian concepts, such as karma and rebirth. She also explains how Indian thinkers have understood issues of reality and knowledge-issues that re also an important part of the Western philosophical tradition.

In this article, I examine some traditional Indian conceptions of unconscious mental activity. There are concepts in the Indian philosophical tradition, notably sa sk?ras and v?san?s, which can be taken to refer to unconscious mental states and dispositions. My discussion, which is essentially philosophical by nature, is loosely based on the English philosopher C.D. Broad's distinctions concerning the unconscious. Sa sk?ras, which are interpreted realistically in Indian tradition, may manifest themselves as what I (and Broad) call relatively unconscious states. Evidence for this interpretation can be found in discussions concerning the nature of dream state and the supernatural powers of yogis in Indian tradition. It is interesting to try to view the retributive system of karma as an absolutely unconscious system, but this is not a plausible interpretation of the Indian view of karma.

In this article, I examine some traditional Indian conceptions of unconscious mental activity. There are concepts in the Indian philosophical tradition, notably sa sk?ras and v?san?s, which can be taken to refer to unconscious mental states and dispositions. My discussion, which is essentially philosophical by nature, is loosely based on the English philosopher C.D. Broad's distinctions concerning the unconscious. Sa sk?ras, which are interpreted realistically in Indian tradition, may manifest themselves as what I (and Broad) call relatively unconscious states. Evidence for this interpretation can be found in discussions concerning the nature of dream state and the supernatural powers of yogis in Indian tradition. It is interesting to try to view the retributive system of karma as an absolutely unconscious system, but this is not a plausible interpretation of the Indian view of karma.

In this article, I examine some traditional Indian conceptions of unconscious mental activity. There are concepts in the Indian philosophical tradition, notably sa sk?ras and v?san?s, which can be taken to refer to unconscious mental states and dispositions. My discussion, which is essentially philosophical by nature, is loosely based on the English philosopher C.D. Broad's distinctions concerning the unconscious. Sa sk?ras, which are interpreted realistically in Indian tradition, may manifest themselves as what I (and Broad) call relatively unconscious states. Evidence for this interpretation can be found in discussions concerning the nature of dream state and the supernatural powers of yogis in Indian tradition. It is interesting to try to view the retributive system of karma as an absolutely unconscious system, but this is not a plausible interpretation of the Indian view of karma.