Search results for 'Mind-matter interface' (try it on Scholar)

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  1. K. Ramakrishna Rao (1992). Meditation and Mind/Matter Interface. In B. Rubik (ed.), The Interrelationship Between Mind and Matter. Center for Frontier Sciences Temple University
     
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  2. J. Eisenbud (1975). The Mind-Matter Interface. Journal of the American Society for Psychical Research 69:115-26.
     
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  3.  13
    Otto E. Rössler & Reimara Rössler (1993). Is the Mind-Body Interface Microscopic? Theoretical Medicine and Bioethics 14 (2).
    This paper puts forward the hypothesis that consciousness might be linked to matter in a way which is more sophisticated than the traditional macroscopic Cartesian hypothesis suggests.Advances in the biophysics of the nervous system, not only on the level of its macroscopic functioning but also on the level of individual ion channels, have made the question of how finely consciousness is tied to matter and its dynamics more important. Quantum mechanics limits the attainable resolution and puts into doubt the idea (...)
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  4.  14
    Steven G. Smith (2002). The Mind-Matter Inversions: Bergson's Conception of Mental and Material Actuality. Southern Journal of Philosophy 40 (2):295-314.
    The development of a metaphysics of actuality is reconstructed from Plato through Bergson to capitalize on Bergson's suggestion that mind and matter can be understood as inversions of each other, respectively a centralizing of extension and an extending of centrality. This view avoids the pitfalls of reductive monism and disjunctive dualism: it is dyadic (cognizant at once of mind-matter difference and of the unity of reality), symmetrical (not apt to close off prematurely our reckoning with complexity and change, on (...)
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  5.  8
    Yoshimi Kawade (2013). The Origin of Mind: The Mind-Matter Continuity Thesis. [REVIEW] Biosemiotics 6 (3):367-378.
    Living things are autonomous agents distinguished from nonliving things in having the purpose to actively maintain their existence. All living things, including single-celled organisms, have certain degrees of freedom from physical causality to choose their actions with intentions to fulfill their purpose. This circumstance is analogous to that of human intention-actions guided by mind, and points to the ubiquitous presence of the dimension of mind in the living world. The primordial form of mind in single-celled organisms eventually evolved into the (...)
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  6. P. B. Todd, The Numinous and the Archetypes as Timeless, Cosmic Ordering and Regulating Principles in Evolution. C. G. Jung Society of Sydney Presentations.
    Psychoanalytic self-psychology as outlined by such depth psychologists as Jung, Fordham, Winnicott and Kohut provide a framework for conceptualizing a relationship of complementarity between psychic and immune defence as well as loss of bodily and self integration in disease. Physicist Erwin Schrödinger’s thesis that the so-called “arrow of time” does not necessarily deal a mortal blow to its creator is reminiscent of the concept of timeless dimensions of the unconscious mind and the Self in Analytical Psychology, manifest for instance, in (...)
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  7.  23
    Mario Bunge (2010). Matter and Mind: A Philosophical Inquiry. Springer Verlag.
    pt. I. Matter: 1. Philosophy as worldview ; 2. Classical matter: bodies and fields ; 3. Quantum matter: weird but real ; 4. General concept of matter: to be is to become ; 5. Emergence and levels ; 6. Naturalism ; 7. Materialism -- pt. II. Mind: 8. The mind-body problem ; 9. Minding matter: the plastic brain ; 10. Mind and society ; 11. Cognition, consciousness, and free will ; 12. Brain and computer: the hardware/software dualism ; 13. Knowledge: (...)
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  8.  67
    Hans Primas (2007). Non-Boolean Descriptions for Mind-Matter Problems. Mind and Matter 5 (1):7-44.
    A framework for the mind-matter problem in a holistic universe which has no parts is outlined. The conceptual structure of modern quantum theory suggests to use complementary Boolean descriptions as elements for a more comprehensive non-Boolean description of a world without an a priori mind-matter distinction. Such a description in terms of a locally Boolean but globally non-Boolean structure makes allowance for the fact that Boolean descriptions play a privileged role in science. If we accept the insight that (...)
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  9. Henry P. Stapp (1993). Mind, Matter, and Quantum Mechanics. Springer-Verlag.
    In this book, which contains several of his key papers as well as new material, he focuses on the problem of consciousness and explains how quantum mechanics...
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  10. John G. Taylor (2002). From Matter to Mind. Journal of Consciousness Studies 9 (4):3-22.
    The relation between mind and matter is considered in terms of recent ideas from both phenomenology and brain science. Phenomenology is used to give clues to help bridge the brain-mind gap by providing constraints on any underlying neural architecture suggested from brain science. A tentative reduction of mind to matter is suggested and used to explain various features of phenomenological experience and of ownership of conscious experience. The crucial mechanism is the extended duration of the corollary discharge of attention movement, (...)
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  11.  30
    Werner Ehm (2005). Meta-Analysis O Mind-Matter Experiments: A Statistical Modeling Perspective. Mind and Matter 3 (1):85-132.
    Are there relationships between consciousness and the material world? Empirical evidence for such a connection was reported in several meta-analyses of mind-matter experiments designed to address this question. In this paper we consider such meta-analyses from a statistical modeling perspective, emphasizing strategies to validate the models and the associated statistical procedures. In particular, we explicitly model increased data variability and selection mechanisms, which permits us to estimate 'selection profiles ' and to reassess the experimental effect in view of potential (...)
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  12.  4
    Thomas Görnitz (2014). The Basis for an Understanding of Matter and Mind. Foundations of Science 19 (3):257-262.
    In this commentary to Khatam and Shafiee (2013), we outline the results which are obtained three decades after Weizsäcker’s “Aufbau der Physik” (1985). It is essential to go beyond the “urs” to a yet more abstract conception. With the protyposis, abstract quantum bits without any special meaning, the understanding of matter becomes new basis. As a result, also a scientific understanding of mind will be obtained.
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  13.  12
    Joël Dolbeault (2012). From Mind to Matter: How Bergson Anticipated Quantum Ideas. Mind and Matter 10 (1):25-45.
    In his book Matter and Memory of 1896, Bergson anticipated the quantum conception of matter: the idea that particles have a holistic nature, that matter is not substantial, that the movement and the position of a body cannot be determined simultaneously, and that physical processes do not obey a strict necessity. Surprisingly, he drew these conclusions from a reflection about the relation between mind and matter, in particular from his idea that perception is a relative coincidence of mind with matter, (...)
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  14. David Bakan (1980). On Effect of Mind on Matter. In Body & Mind: Past, Present And Future. New York: Academic Press
     
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  15.  20
    Magni Martens & H. Martens (2008). The Senses Linking Mind and Matter. Mind and Matter 6 (1):51-86.
    The present paper suggests how, from a scientific perspective, the senses establish a link between mind and matter. Ongoing research in sensory science and data analysis is related to the ongoing debate about a non-reductive theory of consciousness based on psychophysical principles. Sensory science is interdisciplinary and deals with the human perception of objects by the senses of sight, smell, taste, touch, hearing etc. Perception as information pro- cessing is here understood in terms of interactions between external physical stimuli and (...)
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  16. William Seager (2011). A New Idea Of Reality: Pauli on the Unity of Mind and Matter. Mind and Matter 9 (1):37-52.
    In his extraphysical speculations around the mid 20th century, the physicist Wolfgang Pauli proposed, together with the psychologist Carl Gustav Jung, a kind of 'dual-aspect monism' as a framework for conceiving of the mind-matter problem. It is discussed how this framework can be related to more recent developments in the philosophy of science and the philosophy of mind.
     
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  17. Harald Atmanspacher & Hans Primas (2006). Pauli's Ideas on Mind and Matter in the Context of Contemporary of Science. Journal of Consciousness Studies 13 (3):5-50.
    Wolfgang Pauli (1900-1958) was one of the greatest physicists of the past century. He played a leading role in the development of modern physics and was known for his ruthless intellectual integrity. Pauli first became famed through the publication of his encyclopaedia article on the theory of relativity (Pauli, 1921) when he was still a student of Sommerfeld's. Einstein much admired this article, which remained a classic.
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  18. Harald Atmanspacher, Problems of Reproducibility in Complex Mind-Matter Systems.
    Systems exhibiting relationships between mental states and material states, briefly mind-matter systems, offer epistemological and methodological problems exceeding those of systems with mental states or material states alone. Some of these problems can be addressed by proceeding from standard firstorder approaches to more sophisticated second-order approaches. These can illuminate questions of reference and validity, and their ramifications for the topic of reproducibility. For various situations in complex systems it is shown that second-order approaches need to be employed. Considering (...) systems as generalized complex systems provides some guidelines for analyzing the problem of reproducibility in such systems from a novel perspective. (shrink)
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  19. Hans Primas (2003). Between Mind and Matter. Mind and Matter 1 (1):81-119.
    This contribution explores Wolfgang Pauli's idea that mind and matter are complementary aspects of the same reality. We adopt the working hypothesis that there is an undivided timeless primordial reality (the primordial 'one world'). Breaking its symmetry, we obtain a contextual description of the holistic reality in terms of two categorically different domains, one tensed and the other tenseless. The tensed domain includes, in addition to tensed time, nonmaterial processes and mental events. The tenseless domain refers to matter and physical (...)
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  20.  4
    Yehudah Freundlich (1972). Mind, Matter, and Physicists. Foundations of Physics 2 (2-3):129-148.
    Some aspects of the problem of measurement in quantum theory are treated. We stress that the problem is both physical and conceptual, that the physical problem has been solved and the conceptual one is inherent in quantum theory. We also deal with some remarks made by Wigner concerning physics and the explanation of life, and present alternative positions on the mind-matter relationship within a deterministic framework, as we see them.
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  21.  5
    Gertrude R. Schmeidler (1987). The Mind-Matter-Relation: Out of Metaphysics and Into the Laboratory. Theoretical and Philosophical Psychology 7 (1):12-18.
    The new area of science is recognized after the gathering, by scientific methods, of a coherent body of empirical findings. The proposition that this paper argues is that still another of these transitions is ready for recognition; that still another classical question has recently been whittled away from philosophy. That classical issue is the mind-matter relationship. There is now a clean scientific method for research on it. Use of the method has yielded a substantial amount of data, sufficiently consistent (...)
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  22.  5
    Estiva Reus & David Olivier (2007). Mind-Matter for Animals Matters: Science and the Denial of Animal Consciousness. Between the Species 13 (7):6.
    Animal people are usually confident that Cartesianism is something of the past and that modern science clearly establishes that animals are sentient beings. But actually the scientific status of sentience is anything but firmly established. Not only is the subjective point of view absent from current science; it is precluded by construction from our fundamental realms of knowledge. Physics — the mother-science once we reject Cartesian dualism — is currently unable to include sentience in its account of the world. A (...)
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  23.  4
    Margaret J. Osler (2006). Early Modern Philosophy: Mind, Matter, and Metaphysics (Review). Journal of the History of Philosophy 44 (3):478-479.
    Margaret J. Osler - Early Modern Philosophy: Mind, Matter, and Metaphysics - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 478-479 Christia Mercer and Eileen O'Neill, editors. Early Modern Philosophy: Mind, Matter, and Metaphysics. New York: Oxford University Press, 2005. Pp. xxi + 298. Cloth, $55.00. The editors of this collection of essays by the late Margaret Wilson's former students and colleagues present this book "as a snapshot of state-of-the-art history of early modern philosophy" (...)
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  24. Dean Geuras (1977). Ryle's Analysis of Mind and Matter. Southwest Philosophical Studies 2 (April):56-59.
     
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  25. Olav Gjelsvik (1999). On Mind and Matter. In Actions, Norms, Values. Hawthorne: De Gruyter
     
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  26. Vincent Ryan Ruggiero (2003). Making Your Mind Matter: Strategies for Increasing Practical Intelligence. Rowman & Littlefield Publishers.
    Making Your Mind Matter is a practical guide to effective thinking in college and in everyday life, following the WISE model.
     
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  27.  25
    Gerald M. Edelman (1992). Bright Air, Brilliant Fire: On the Matter of the Mind. Penguin.
  28.  56
    Brian D. Josephson (1992). The Elusivity of Nature and the Mind-Matter Problem. In B. Rubik (ed.), The Interrelationship Between Mind and Matter. Center for Frontier Sciences Temple University 219--222.
    This paper examines the processes involved in attempting to capture the subtlest aspects of nature by the scientific method and argues on this basis that nature is fundamentally elusive and may resist grasping by the methods of science. If we wish to come to terms with this resistance, then a shift in the direction of taking direct experience into account may be necessary for science’s future complete development.
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  29.  50
    Henry P. Stapp, Quantum Ontology and Mind Matter Synthesis.
    The Solvay conference of marked the birth of quantum the ory This theory constitutes a radical break with prior tradition in physics because it avers if taken seriously that nature is built not out of matter but out of knowings However the founders of the theory stipulated cautiously that the theory was not to be taken seriously in this sense as a description of nature herself but was to be construed as merely a way of computing expectations about future knowings (...)
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  30.  35
    Gordon Globus (2007). Mind, Matter, and Monad. Mind and Matter 5 (2):201-214.
    The indiscernability of the waking life and well-developed in- stances of the dream life suggests that the world perceived during waking is also 'virtual '.real in effect but not in fact. The naturalistic philosophical framework for virtual reality developed by Metzinger and by Revonsuo is discussed and critiqued. An alternative monadological realism is proposed and comparisons are made with Leibniz and Bohm.
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  31.  5
    Anna Pokazanyeva (2016). Mind Within Matter: Science, the Occult, and the Physics of Ether and Akasha. Zygon 51 (2):318-346.
    The intersection between quantum theory, metaphysical spirituality, and Indian-inspired philosophy has an established place in speculative scientific and alternative religious communities alike. There is one term that has historically bridged these two worlds: “Akasha,” often translated as “ether.” Akasha appears both in metaphysical spiritual contexts, most often in ones influenced by Theosophy, and in the speculative scientific discourse that has historically demonstrated a strong affinity for the brand of monistic metaphysics that Indian-derived spiritualities tend to foster. This article traces the (...)
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  32.  14
    Joshua Schooping (2015). Touching the Mind of God: Patristic Christian Thought on the Nature of Matter. Zygon 50 (3):583-603.
    This paper seeks to examine the nature of matter from an Orthodox Christian patristic perspective, specifically that of St. Gregory of Nyssa, and compare this with David Bohm's concept of wholeness and the implicate order. By examining the ramifications of the doctrine of creation ex nihilo, the basic nature of matter as being rooted in the mind of God reveals itself, and furthermore shows that certain conceptions of quantum physics can provide language with which to give voice to this (...)
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  33.  11
    Liam P. Dempsey (2009). Thinking-Matter Then and Now: The Evolution of Mind-Body Dualism. History of Philosophy Quarterly 26 (1):43 - 61.
    Since the seventeenth century, mind-body dualism has undergone an evolution, both in its metaphysics and its supporting arguments. In particular, debates in seventeenth- and eighteenth-century England prepared the way for the fall of substance dualism—the view that the human mind is an immaterial substance capable of independent existence—and the rise of a much less radical property dualism. The evolution from the faltering plausibility of substance dualism to the growing appeal of property dualism depended on at least two factors. On the (...)
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  34.  64
    Ernest Lepore & Barry M. Loewer (1989). More on Making Mind Matter. Philosophical Topics 17 (1):175-91.
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  35. David J. Bohm (1986). A New Theory of the Relationship of Mind and Matter. Journal of the American Society for Psychical Research 80 (2 & 3):113-35.
    The relationship of mind and matter is approached in a new way in this article. This approach is based on the causal interpretation of the quantum theory, in which an electron, for example, is regarded as an inseparable union of a particle and afield. This field has, however, some new properties that can be seen to be the main sources of the differences between the quantum theory and the classical (Newtonian) theory. These new properties suggest that the field may be (...)
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  36. Jerry A. Fodor (1989). Making Mind Matter More. Philosophical Topics 17 (1):59-79.
  37.  22
    Paul Feyerabend (1966). Mind, Matter, and Method. Minneapolis, University of Minnesota Press.
    This volume of twenty-six essays by as many contributors is published in honor of Herbert Feigl, professor of philosophy at the University of Minnesota and ...
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  38. Paul K. Feyerabend, Herbert Feigl & Grover Maxwell (1966). Mind, Matter, and Method Essays in Philosophy and Science in Honor of Herbert Feigl. University of Minnesota Press.
     
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  39.  24
    Philip P. Hanson (2001). Mind, Matter, and Supervenience: A Reply to Mulhauser. [REVIEW] Minds and Machines 11 (2):293-300.
  40.  1
    Philip P. Hanson (2001). Mind, Matter, and Supervenience: A Reply to Mulhauser. [REVIEW] Minds and Machines 11 (2):293-300.
  41. Glenn G. Dudley (2002). Infinity and the Brain: A Unified Theory of Mind, Matter, and God. Paragon House.
  42. Ranjit Nair (ed.) (2001). Mind, Matter, and Mystery: Questions in Science and Philosophy. Scientia.
     
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  43. George Frederick Stout (1931). Mind & Matter. Cambridge [Eng.]The University Press.
  44.  48
    Jörg R. J. Schirra (2007). Review of Arno Ros: Materie Und Geist - Eine Philosophische Untersuchung (Matter and Mind - a Philosophical Investigation). [REVIEW] Journal of Mind and Behavior 28 (1):83-88.
    Among the many fascinating questions that have driven our kind to perform science and philosophy, the question of the nature of the mind (or in an older terminology: the soul) is certainly the most exciting one. What are the relations between physical and mental events? Do animals have a mind? Do we have a free will or are all our actions just determined by neuro-physiologic mechanisms? Those questions form the background, in front of which Arno Ros has written a profound (...)
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  45. Peter B. Todd (2013). Teilhard and Other Modern Thinkers on Evolution, Mind, and Matter. Teilhard Studies (66):1-22.
    In his The Phenomenon of Man, Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and psychosocial evolution. This paper explores Teilhard’s evolutionary concepts as resonant with thinking in psychology and physics. It explores contributions from archetypal depth psychology, quantum physics, and neuroscience to elucidate relationships between mind and matter. Teilhard’s work can be seen as advancing this psychological lineage or psychogenesis. That is, the evolutionary emergence of matter in increasing complexity from sub-atomic particles to the human brain and (...)
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  46.  3
    Holmes Rolston Iii (2010). Three Big Bangs: Matter-Energy, Life, Mind. Cup.
    By dividing the creation of matter, energy, life, and mind into three big bangs, Holmes Rolston III brings into focus a history of the universe that respects both scientific discovery and the potential presence of an underlying intelligence. Matter-energy appears, initially in simpler forms but with a remarkable capacity for generating heavier elements. The size and expansion rate of the universe, the nature of electromagnetism, gravity, and nuclear forces enable the the explosion of life on Earth. DNA discovers, stores, and (...)
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  47.  77
    Marco J. Nathan & Guillermo Del Pinal (2016). Mapping the Mind: Bridge Laws and the Psycho-Neural Interface. Synthese 193 (2):637-657.
    Recent advancements in the brain sciences have enabled researchers to determine, with increasing accuracy, patterns and locations of neural activation associated with various psychological functions. These techniques have revived a longstanding debate regarding the relation between the mind and the brain: while many authors claim that neuroscientific data can be employed to advance theories of higher cognition, others defend the so-called ‘autonomy’ of psychology. Settling this significant issue requires understanding the nature of the bridge laws used at the psycho-neural (...). While these laws have been the topic of extensive discussion, such debates have mostly focused on a particular type of link: reductive laws. Reductive laws are problematic: they face notorious philosophical objections and they are too scarce to substantiate current research at the intersection of psychology and neuroscience. The aim of this article is to provide a systematic analysis of a different kind of bridge laws—associative laws—which play a central, albeit overlooked role in scientific practice. (shrink)
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  48.  70
    David Bohm (1990). A New Theory of the Relationship of Mind and Matter. Philosophical Psychology 3 (2 & 3):271 – 286.
    The relationship of mind and matter is approached in a new way in this article. This approach is based on the causal interpretation of the quantum theory, in which an electron, for example, is regarded as an inseparable union of a particle and afield. This field has, however, some new properties that can be seen to be the main sources of the differences between the quantum theory and the classical (Newtonian) theory. These new properties suggest that the field may be (...)
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  49.  63
    Jan-Markus Schwindt (2008). Mind as Hardware and Matter as Software. Journal of Consciousness Studies 15 (4):5-27.
    We present an argument against physicalism in two steps: 1) Physics reduces the world to a mathematical structure; 2) The notion of 'structure' only makes sense when carried by something and interpreted by something else. Physicalism does not allow such a carrier and interpreter at a fundamental level, hence it must be wrong. An extended notion of Mind is presented as the fundamental 'hardware' which is necessary by the argument. In particular, qualia correspond to the 'monitor component' of mind. Some (...)
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  50. Sam Coleman (2009). Mind Under Matter. In David Skrbina (ed.), Mind that Abides. Benjamins
    Panpsychism is an eminently sensible view of the world and its relation to mind. If God is a metaphysician, and regardless of the actual truth or falsity of panpsychism, it is certain that he regards the theory as an honest and elegant competitor on the field of ontologies. And if God didn’t create a panpsychist world, then there’s a fair chance that he wishes he had done so, or will do next time around. The difficulties panpsychism faces, then, are not (...)
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