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Steven W. Laycock [18]Steven William Laycock [4]
  1. Steven W. Laycock (forthcoming). Consciousness Without Identity: Sartrean Bad Faith and the Buddhist Mirror-Mind. Buddhist-Christian Studies.
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  2. Jane Augustine, Zong-qi Cai, Simon Glynn, Gad Horowitz, Roger Jackson, E. H. Jarow, Steven W. Laycock, David R. Loy, Ian Mabbett, Frank W. Stevenson, Youru Wang & Ellen Y. Zhang (2006). Buddhisms and Deconstructions. Rowman & Littlefield Publishers.
    Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms—Indian, Tibetan, and Chinese —followed by an afterword in which Magliola responds directly to his critics.
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  3. Steven W. Laycock (2002). Consciousness It/Self. In Shaun Gallagher & Jonathan Shear (eds.), Journal of Consciousness Studies. Imprint Academic 141-152.
    For better or for worse, I find myself in the company of the `misers' of Galen Strawson's portrayal who, in response to the question, `Is there such a thing as the self?' rejoin: `Well, there is something of which the sense of the self is an accurate representation, but it does not follow that there is any such thing as the self' . Far from representing a form of `metaphysical excess' , the rejoinder seems faithfully and reliably phenomenological. We need (...)
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  4. Steven W. Laycock (1997). The Dialectics of Nothingness: A Reexamination of Shen-Hsiu and Hui-Neng. Journal of Chinese Philosophy 24 (1):19-41.
  5. Steven W. Laycock (1994). Telic Divinity and Its Atelic Ground. Analecta Husserliana 43:43.
     
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  6. Steven W. Laycock (1994). The Phenomenologist's Anselm. Analecta Husserliana 43:293.
     
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  7. Steven W. Laycock (1994). The Vietnamese Mode of Self-Reference: A Model for Buddhist Egology. Asian Philosophy 4 (1):53 – 69.
    Abstract Buddhist egology concurs with the Husserlian claim that the enipirical ego is ?constituted?. The Buddhist ?deconstruction? of the ego will not, however, pace Husserl, permit the pronoun ?I? to refer to a purported extra?linguistic entity. The insights here distilled from the unique mode of self?reference functional within the Vietnamese language secure for us an unmistakable confirmation of the Buddhist thesis and have profound consequences for the philosophical problems surrounding the existence and nature of the self and the existence of (...)
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  8. Steven W. Laycock (1993). Meanings and Ideals: Elements of an Husserlian Axiology. Analecta Husserliana 40:179.
  9. Steven W. Laycock (1991). Nothingness and Emptiness: Exorcising the Shadow of God in Sartre. [REVIEW] Man and World 24 (4):395-407.
  10. Steven W. Laycock (1989). Actual and Potential Omniscience. International Journal for Philosophy of Religion 26 (2):65 - 88.
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  11. Steven W. Laycock (1989). Sartre and a Chinese Theory of No-Self: The Mirroring of Mind. Buddhist-Christian Studies 9:25-42.
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  12. Steven W. Laycock (1989). Universal Transparency. Journal of Chinese Philosophy 16:177-201.
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  13. Steven W. Laycock (1989). Harmony as Transcendence: A Phenomenological View. Journal of Chinese Philosophy 16 (2):177-201.
  14. John J. Drummond & Steven W. Laycock (1987). Book Reviews. Lester Embree (Ed.): 'Essays in Memory of Aaron Gurwitsch, 1983'. Reinhardt Grossmann: 'Phenomenology and Existentialism: An Introduction'. [REVIEW] Husserl Studies 4 (1).
  15. Steven W. Laycock (1987). Bergmannian Meditations. Noûs 21 (2):135-160.
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  16. Steven W. Laycock & James G. Hart (eds.) (1986). Essays in Phenomenological Theology. State University of New York Press.
    This anthology applies phenomenological concepts and methods to issues of philosophical theology and philosophical theology and philosophy: the being and nature of God, and the divine modes of relatedness to nature, to society, and to the self. Essays in Phenomenological Theology contains previously unpublished papers by Iso Kern, J. N. Findlay, Charles Courtney, Thomas Prufer, Robert Williams, James Hart, Steven Laycock, and James Buchanan. It is the first volume to assemble an entire spectrum of phenomenological-theological ideas, including those of neo-Platonic (...)
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  17. Steven W. Laycock (1985). Hui-Neng and the Transcendental Standpoint. Journal of Chinese Philosophy 12 (2):179-196.