40 found
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  1. 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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  2. 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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  3.  8
    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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  4.  28
    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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  5.  3
    Stephen Phillips (2016). Creative Commentary. Philosophy East and West 66 (3):1020-1026.
    Engagement with texts however distant from us in culture and history—distant, that is, from contemporary anglophone philosophy—tries to make them part of an ongoing conversation, focusing on topics and arguments as opposed to context or history. And, as Jonardon Ganeri reports of the innovative Nyāya philosopher Raghunātha Śiromaṇi, who emerges as the hero of The Lost Age of Reason: Philosophy in Early Modern India 1450–1700, this can take the form of “asides and marginal notes, of the sort one makes not (...)
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  6.  39
    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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  7.  18
    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.
  8.  45
    Stephen H. Phillips (2001). Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Jonardon Ganeri. Mind 110 (439):749-753.
  9. Stephen H. Phillips & Robert C. Solomon (1996). Philosophy of Religion a Global Approach. Monograph Collection (Matt - Pseudo).
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  10.  28
    Stephen Phillips (forthcoming). Epistemology in Classical Indian Philosophy. Stanford Encyclopedia of Philosophy.
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  11.  2
    Robert Kane & Stephen H. Phillips (eds.) (1989). Hartshorne, Process Philosophy, and Theology. State University of New York Press.
    A pocket-size (4 Literature citations are restricted to the main work. A first edition. These 11 papers derive from an international conference in honor of Charles Hartshorne held at the University of Texas, Austin, Feb. 1988.
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  12.  35
    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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  13.  32
    Stephen Phillips (2006). The Challenge of Religious Pluralism: A Reply to James Kraft. Sophia 45 (2):123-126.
    Religious pluralis does have, as James Kraft says, a negative impact on the epistemic confidence with which one holds a religious position, when epistemology is thought on both the externalist and internalist lines. I also conclude both that there is a resulting epistemic humility and that a tolerance of religious diversity results from it, but I reach these conclusions for entirely different reasons. Epistemic humility and religious tolerance are fostered by the realization that many religions are striving for the infinite, (...)
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  14.  27
    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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  15.  25
    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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  16.  17
    Stephen H. Phillips (1985). Aurobindo's Concept of Supermind. International Philosophical Quarterly 25 (4):403-418.
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  17.  27
    Stephen H. Phillips (1988). Mysticism and Metaphor. International Journal for Philosophy of Religion 23 (1):17 - 41.
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  18.  23
    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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  19.  7
    Georgios Anagnostopoulos Aristotle, Daniel Bonevac & Stephen Phillips (1994). Hans-Georg Gadamer. Heidegger's Ways. John W. Stanley Trs. Albany, NY: SUNY Press, 1994, 211pp. He. 0-7914-1738-7. Edward Goodell. The Nobel Philoso. [REVIEW] Teaching Philosophy 1:7.
  20.  13
    Stephen H. Phillips (1985). Creative Interchange. Faith and Philosophy 2 (3):320-322.
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  21.  19
    Stephen H. Phillips (1987). Padmapāda's Illusion Argument. Philosophy East and West 37 (1):3-23.
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  22.  15
    Stephen H. Phillips (1987). Dharmakīrti on Sensation and Causal Efficiency. Journal of Indian Philosophy 15 (3):231-259.
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  23.  15
    Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.
  24.  10
    G. Douglas Browning, Robert Kane, Donald Viney & Stephen Phillips (2001). Charles Hartshorne, 1897-2000. Proceedings and Addresses of the American Philosophical Association 74 (5):229 - 233.
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  25.  13
    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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  26.  4
    Stephen Phillips (2013). Purposeful Play. Philosophy East and West 63 (4):647-655.
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  27.  4
    Stephen Phillips (2014). Hindu and Buddhist Ideas in Dialogue: Self and No-Self Edited by Irena Kuznetsova, Jonardon Ganeri, and Chakravarthi Ram-Prasad. Philosophy East and West 64 (1):253-260.
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  28.  4
    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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  29.  5
    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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  30.  2
    Fotis Aisopos, Konstantinos Tserpes, Magdalini Kardara, George Panousopoulos, Stephen Phillips & Spyridon Salamouras (2009). Information Exchange in Business Collaboration Using Grid Technologies. Identity in the Information Society 2 (2):189-204.
    With the emergence of service provisioning environments and new networking capabilities, antagonistic businesses have been able to collaborate securely by sharing information in order to have a beneficial result for all. This collaboration has sometimes been imposed by state legislation and sometimes been desirable by the firms themselves so as to resolve frequently occurring abnormalities. In any case, as information exchange takes place between antagonistic firms, security and privacy issues arise. In the context of this paper, a collaborative environment has (...)
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  31. 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.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...)
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  32. Daniel A. Bonevac, William Boon & Stephen H. Phillips (1992). Beyond the Western Tradition Readings in Moral and Political Philosophy.
     
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  33. Ellison B. Findly, Stephen H. Phillips & Aurobindo (1988). Aurobindo's Philosophy of Brahman. Journal of the American Oriental Society 108 (1):183.
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  34. Stephen Phillips (1999). Book Review. [REVIEW] Journal of the American Oriental Society 119 (2):359-360.
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  35. Stephen H. Phillips (2014). Epistemology in Classical India: The Knowledge Sources of the Nyaya 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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  36.  6
    Stephen H. Phillips (2011). Epistemology in Classical India: The Knowledge Sources of the Nyaya 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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  37. 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.
  38. Stephen H. Phillips, P. Bilimoria & J. N. Mohanty (1999). Relativism, Suffering, and Beyond: Essays in Memory of Bimal K. Matilal. Journal of the American Oriental Society 119 (2):359.
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  39. 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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  40. Stephen Phillips (2009). Yoga, Karma, and Rebirth: A Brief History and Philosophy. Cup.
    For serious yoga practitioners curious to know the ancient origins of the art, Stephen Phillips, a professional philosopher and sanskritist with a long-standing personal practice, lays out the philosophies of action, knowledge, and devotion as well as the processes of meditation, reasoning, and self-analysis that formed the basis of yoga in ancient and classical India and continue to shape it today. In discussing yoga's fundamental commitments, Phillips explores traditional teachings of hatha yoga, karma yoga, _bhakti_ yoga, and tantra, and shows (...)
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