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  1. Stephen H. Phillips (2012/2011). Epistemology in Classical India: The Knowledge Sources of the Nyāya School. Routledge.
    In this book, Phillips gives an overview of the contribution of Nyaya--the classical Indian school that defends an externalist position about knowledge as well as an internalist position about justification. Nyaya literature extends almost two thousand years and comprises hundreds of texts, and in this book, Phillips presents a useful overview of the under-studied system of thought. For the philosopher rather than the scholar of Sanskrit, the book makes a whole range of Nyaya positions and arguments accessible to students of (...)
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  2. Matthew Dasti & Stephen H. Phillips (2010). Pramāṇa Are Factive— A Response to Jonardon Ganeri. Philosophy East and West 60 (4):535-540.
    Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gaṅgeśa's Tattvacintāmaṇi by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a fundamental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of pramāṇa, knowledge sources, as understood by Gaṅgeśa and, for that matter, Nyāya tradition. This response is (...)
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  3. Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.
  4. Stephen H. Phillips (2009). Yoga, Karma, and Rebirth: A Brief History and Philosophy. Columbia University Press.
    A remarkable exploration of yoga's conceptual legacy, Yoga, Karma, and Rebirth crystallizes ideas about self and reality that unite the many incarnations of yoga.
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  5. Fritz Allhoff, Amy L. Peikoff, Stephen H. Phillips, Avital Simhony & George Streeter (2005). Book Notes. [REVIEW] Ethics 115 (2):435-439.
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  6. Stephen H. Phillips (2004). Epistemology of Perception: Ganṅgeśa's Tattvacintāmaṇi: Jewel of Reflection on the Truth (About Epistemology), the Perception Chapter (Pratyakṣa-Khaṇḍa). American Institute of Buddhist Studies.
  7. Stephen H. Phillips (2004). Perceiving Particulars Blindly: Remarks on a Nyaya-Buddhist Controversy. Philosophy East and West 54 (3):389-403.
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  8. Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier (2003). From Africa to Zen: An Invitation to World Philosophy. Rowman & Littlefield Publishers.
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  9. Stephen H. Phillips (2002). Does Classicism Explain Universality? Minds and Machines 12 (3):423-434.
    One of the hallmarks of human cognition is the capacity to generalize over arbitrary constituents. Recently, Marcus (1998, 1998a, b; Cognition 66, p. 153; Cognitive Psychology 37, p. 243) argued that this capacity, called universal generalization (universality), is not supported by Connectionist models. Instead, universality is best explained by Classical symbol systems, with Connectionism as its implementation. Here it is argued that universality is also a problem for Classicism in that the syntax-sensitive rules that are supposed to provide causal explanations (...)
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  10. Stephen H. Phillips (2002). Gaṅgeśa on the Upādhi, the "Inferential Undercutting Condition": Introduction, Translation, and Explanation. Indian Council of Philosophical Research.
     
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  11. Stephen H. Phillips (2001). Could There Be Mystical Evidence for a Nondual Brahman? A Causal Objection. Philosophy East and West 51 (4):492-506.
    The great Advaita Vedāntin Śaṅkara puts forth a mystic parallelism thesis that is identified and examined here: mystical and sensory experiences are epistemically parallel. Among the conclusions drawn are that the Advaita metaphysics precludes successful defense of a Brahman-centered philosophy on the basis of such a thesis because Advaita precludes a story about how the experience of its Brahman could arise. Thus Śaṅkara needs "scripture" (śruti) to secure important parts of his view. A truly mystical Vedānta, in contrast, would not.
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  12. Stephen H. Phillips (2001). Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Jonardon Ganeri. Mind 110 (439):749-753.
  13. Stephen H. Phillips (2001). There's Nothing Wrong with Raw Perception: A Response to Chakrabarti's Attack on Nyaya's. Philosophy East and West 51 (1).
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  14. Stephen H. Phillips (2001). There's Nothing Wrong with Raw Perception: A Response to Chakrabarti's Attack on Nyāya's "Nirvikalpaka Pratyakṣa". Philosophy East and West 51 (1):104-113.
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  15. Stephen H. Phillips & N. S. Ramanuja Tatacharya (2000). Discourse on Perceptual Presentation of Something as Other Than What It Is. Journal of Indian Philosophy 28 (5/6):567-650.
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  16. Stephen H. Phillips (1995). The Ideal of Philosophy as Globally Informed. In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Distributed by Indian Book Centre. 110--120.
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  17. Stephen H. Phillips (1993). Ga [(N)\Dot]\Dot Ngeśa on Characterizing Veridical Awareness. Journal of Indian Philosophy 21 (2):107-168.
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  18. Robert Kane & Stephen H. Phillips (eds.) (1989). Hartshorne, Process Philosophy, and Theology. State University of New York Press.
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  19. Stephen H. Phillips (1988). Mysticism and Metaphor. International Journal for Philosophy of Religion 23 (1):17 - 41.
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  20. Stephen H. Phillips (1987). Dharmakīrti on Sensation and Causal Efficiency. Journal of Indian Philosophy 15 (3):231-259.
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  21. Stephen H. Phillips (1987). Padmapāda's Illusion Argument. Philosophy East and West 37 (1):3-23.
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  22. Stephen H. Phillips (1985). Aurobindo's Concept of Supermind. International Philosophical Quarterly 25 (4):403-418.
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  23. Stephen H. Phillips (1985). Creative Interchange. Faith and Philosophy 2 (3):320-322.
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  24. Stephen H. Phillips (1985). The Central Argument of Aurobindo's "the Life Divine". Philosophy East and West 35 (3):271-284.
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  25. Stephen H. Phillips (1985). The Conflict of Voluntarism and Dualism in the Yogasūtra. Journal of Indian Philosophy 13 (4):399-414.
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