Search results for 'Structure of Consciousness' (try it on Scholar)

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  1. Andreea Smaranda Aldea (forthcoming). Husserl's Break From Brentano Reconsidered: Abstraction and the Structure of Consciousness. Axiomathes:1-32.score: 126.0
    The paper contends that abstraction lies at the core of the philosophical and methodological rupture that occurred between Husserl and his mentor Franz Brentano. To accomplish this, it explores the notion of abstraction at work in these two thinkers’ methodological discussions through their respective claims regarding the structure of consciousness, and shows that how Husserl and Brentano analyze the structure of consciousness conditions and strictly delineates the nature and reach of their methods of inquiry. The paper (...)
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  2. Paul M. Livingston (2002). Experience and Structure: Philosophical History and the Problem of Consciousness. Journal Of Consciousness Studies 9 (3):15-33.score: 125.0
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  3. Gregg H. Rosenberg (2004). A Place for Consciousness: Probing the Deep Structure of the Natural World. Oxford: Oxford University Press.score: 122.0
    What place does consciousness have in the natural world? If we reject materialism, could there be a credible alternative? In one classic example, philosophers ask whether we can ever know what is it is like for bats to sense the world using sonar. It seems obvious to many that any amount of information about a bat's physical structure and information processing leaves us guessing about the central questions concerning the character of its experience. A Place for Consciousness (...)
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  4. Gavin Rae, Hegel, Sartre, & the Ontological Structure of Consciousness.score: 120.0
    This thesis provides a comparative analysis of the different ways Hegel and Sartre understand that consciousness can be alienated. Because understanding the various ways Hegel and Sartre hold that consciousness can be alienated is not possible without first understanding what each thinker understands by consciousness, I first identify and outline the different ways Hegel and Sartre conceptualise consciousness’s ontological structure before identifying the various ways each thinker understands that consciousness can be alienated. The general (...)
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  5. Robert B. Brandom (2007). The Structure of Desire and Recognition: Self-Consciousness and Self-Constitution. Philosophy and Social Criticism 33 (1):127-150.score: 116.0
    It is argued that at the center of Hegel’s phenomenology of consciousness is the notion that experience is shaped by identification and sacrifice. Experience is the process of self-constitution and self-transformation of a self-conscious being that risks its own being. The transition from desire to recognition is explicated as a transition from the tripartite structure of want and fulfillment of biological desire to a socially structured recognition that is achieved only in reciprocal recognition, or reflexive recognition. At the (...)
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  6. Reidar Due (2005). Freedom, Nothingness, Consciousness Some Remarks on the Structure of Being and Nothingness. Sartre Studies International 11 (s 1-2):31-42.score: 116.0
    This essay raises some questions concerning the method and conceptual structure of Sartre's Being and Nothingness. Three substantially different types of interpretation of this text have been put forward. One of the main issues separating the three interpretative strategies is the relationship that they each establish between Sartre's three fundamental concepts: consciousness, nothingness and freedom—each of which can be seen to play the fundamental role in the argument. It therefore seems crucial for any interpretation of Being and Nothingness (...)
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  7. Panos Theodorou (2006). Perception and Action: On the Praxial Structure of Intentional Consciousness. [REVIEW] Phenomenology and the Cognitive Sciences 5 (3-4):303-320.score: 116.0
    Progressively Husserl started referring to the whole sphere of the life of intentional acts in terms of praxis. Perception, imagination, judgement, scientific consciousness, etc., are all seen as practices. What is the meaning of this move? A seemingly self-evident possibility is that intentionality is praxial, because even perception is not completely free from empty intending moments that demand fulfilment; and all fulfilment is attained by means of bodily activities that enable our senses to acquire the relevant contents. I reject (...)
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  8. Alfred G. B. Prather (2005). Philosophy Theory and Structure of Consciousness (Part I and Part II). Kearney: Morris Publ.score: 114.0
     
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  9. Tim Crane (2003). The Intentional Structure of Consciousness. In Quentin Smith & Aleksandar Jokic (eds.), Consciousness: New Philosophical Perspectives. Oxford University Press. 33-56.score: 113.0
    Newcomers to the philosophy of mind are sometimes resistant to the idea that pain is a mental state. If asked to defend their view, they might say something like this: pain is a physical state, it is a state of the body. A pain in one’s leg feels to be in the leg, not ‘in the mind’. After all, sometimes people distinguish pain which is ‘all in the mind’ from a genuine pain, sometimes because the second is ‘physical’ while the (...)
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  10. Xianglong Zhang (2007). A Temporal Analysis of the Consciousness of Filial Piety. Frontiers of Philosophy in China 2 (3):309-335.score: 111.0
    The reason for the emergence of consciousness of filial piety is that parental care could activate reciprocal filial piety. Parental care and filial piety are two supplementary phenomena caused by the same time consciousness. Phenomenology neglects consciousness of filial piety because it lacks the thinking that sees the fundamental “meaning of time” in the intersection of “past” and “future”. The consciousness of filial piety can only be really constituted by a human being’s personal experience. “Frustrations in (...)
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  11. Gregory M. Nixon (2010). Myth and Mind: The Origin of Consciousness in the Discovery of the Sacred. Journal of Consciousness Exploration and Research 1 (3):289-337.score: 109.0
    By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude (...)
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  12. Patrick Stokes (2008). “Interest” in Kierkegaard's Structure of Consciousness. International Philosophical Quarterly 48 (4):437-458.score: 109.0
    Kierkegaard’s identification of “consciousness” with “interest” (interesse) in his unfinished work Johannes Climacus adds a distinctive dimension to his phenomenology of subjectivity. Commentators, however, have largely identified interesse with lidenskab (“passion”), a conflation I argue to be mistaken, or have otherwise failed to note the structural implications of interesse for Kierkegaard’s account of cognition. I draw out these implications and argue that the Climacan account of interest as the experience of finding ourselves in-between ideality and reality implies, in the (...)
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  13. Erik Olin Wright & Kwang-Yeong Shin (1988). Temporality and Class Analysis: A Comparative Study of the Effects of Class Trajectory and Class Structure on Class Consciousness in Sweden and the United States. Sociological Theory 6 (1):58-84.score: 108.7
    Some of the important conceptual debates between different approaches to class analysis can be interpreted as reflecting different ways of linking temporality to class structure. In particular, processual concepts of class can be viewed as linking class to the past whereas structural concepts link class to the future. This contrast in the temporality of class concepts in turn is grounded in distinct intuitions about why class is explanatory of social conflict and social change. Processural approaches to class see its (...)
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  14. Sebastian Watzl (2011). Attention as Structuring of the Stream of Consciousness. In Christopher Mole, Declan Smithies & Wayne Wu (eds.), Attention: Philosophical and Psychological Essays. Oxford University Press. 145.score: 104.0
    This paper defends and develops the structuring account of conscious attention: attention is the conscious mental process of structuring one’s stream of consciousness so that some parts of it are more central than others. In the first part of the paper, I motivate the structuring account. Drawing on a variety of resources I argue that the phenomenology of attention cannot be fully captured in terms of how the world appears to the subject, as well as against an atomistic conception (...)
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  15. Wayne M. Martin (2005). Bubbles and Skulls: The Phenomenological Structure of Self-Consciousness in Dutch Still-Life Painting. In M. Wrathal & Hubert L. Dreyfus (eds.), The Blackwell Companion to Phenomenology and Existentialism. Blackwell.score: 104.0
    In this paper I investigate the representation of self-consciousness in the still life tradition in the Netherlands around the time of Descartes’ residence there. I treat the paintings of this tradition as both a phenomenological resource and as a phenomenological undertaking in their own right. I begin with an introductory overview of the still life tradition, with particular attention to semiotic structures characteristic of the vanitas still life. I then focus my analysis on the representation of self-consciousness in (...)
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  16. Colin McGinn (1991). The Hidden Structure of Consciousness. In The Problem of Consciousness. Blackwell.score: 104.0
     
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  17. J. J. M. Sleutels (forthcoming). Recent Changes in the Structure of Consciousness? Journal of Consciousness Studies.score: 104.0
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  18. Maxim I. Stamenov (2001). Language Structure and the Structure of Consciousness: Can One Find a 'Common Denominator' Between Them? In Paavo Pylkkanen & Tere Vaden (eds.), Dimensions of Conscious Experience. John Benjamins. 37--45.score: 102.7
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  19. Arnold Trehub (2007). Space, Self, and the Theater of Consciousness. Consciousness and Cognition 16 (2):310-330.score: 102.0
    Over a decade ago, I introduced a large-scale theory of the cognitive brain which explained for the first time how the human brain is able to create internal models of its intimate world and invent models of a wider universe. An essential part of the theoretical model is an organization of neuronal mechanisms which I have named the Retinoid Model (Trehub, 1977, 1991). This hypothesized brain system has structural and dynamic properties enabling it to register and appropriately integrate disparate foveal (...)
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  20. Maxim I. Stamenov (1997). Grammar, Meaning, and Consciousness: What Sentence Structure Can Tell Us About the Structure of Consciousness. In , Language Structure, Discourse, and the Access to Consciousness. John Benjamins.score: 102.0
     
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  21. Jerry Davidson Wheatley (2001). The Nature of Consciousness, the Structure of Reality. Research Scientific Press.score: 101.0
    This book describes how understanding the structure of reality leads to the Theory of Everything Equation. The equation unifies the forces of nature and enables the merging of relativity with quantum theory. The book explains the big bang theory and everything else.
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  22. Hector-Neri Castañeda (1977). Perception, Belief, and the Structure of Physical Objects and Consciousness. Synthese 35 (3):285 - 351.score: 101.0
    We have now provided an overall simple theoretical account of the structure of perceptual experience proto-philosophically examined in Part I. The next task is to find the proper logical machinery to formulatte those accounts rigorously.
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  23. Adam Pautz, The Relational Structure of Sensory Consciousness and the Mind-Body Problem.score: 101.0
    I am going to develop an argument against Physicalism concerning qualitative mental properties. Unlike most arguments against Physicalism, it is not based on the usual a priori considerations, such as what Mary learns when she comes out of her black and white room or the apparent conceivability of Zombies. Rather, it is based on two broadly a posteriori premises about the structure of experience and its physical basis.
     
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  24. Elizabeth Schechter (2013). The Unity of Consciousness: Subjects and Objectivity. Philosophical Studies 165 (2):671-692.score: 100.0
    This paper concerns the role that reference to subjects of experience can play in individuating streams of consciousness, and the relationship between the subjective and the objective structure of consciousness. A critique of Tim Bayne’s recent book indicates certain crucial choices that works on the unity of consciousness must make. If one identifies the subject of experience with something whose consciousness is necessarily unified, then one cannot offer an account of the objective structure of (...)
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  25. Willem deVries (2011). Sellars Vs. McDowell on the Structure of Sensory Consciousness. Diametros 27 (27):47-63.score: 99.0
    I argue that John McDowell’s attempt to refute Wilfrid Sellars’s two-component analysis of perceptual experience and substitute for it a conception according to which perceptual experience is the “conceptual shaping of sensory consciousness” fails. McDowell does not recognize the subtle dialectic in Sellars’s thought between transcendental and empirical considerations in favor of a substantive conception of sense impressions, and McDowell’s own proposal seems to empty the notion of sensory consciousness of any real significance.
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  26. Sebastian Watzl (2010). The Significance of Attention. Dissertation, Columbia Universityscore: 98.3
    This dissertation investigates the nature, the phenomenal character and the philosophical significance of attention. According to its central thesis, attention is the ongoing mental activity of structuring the stream of consciousness or phenomenal field. The dissertation connects the scientific study of attention in psychology and the neurosciences with central discussions in the philosophy of mind. Once we get clear on the nature and the phenomenal character of attention, we can make progress toward understanding foundational issues concerning the nature and (...)
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  27. Andrew R. Bailey (1999). Beyond the Fringe: William James on the Transitive Parts of the Stream of Consciousness. Journal of Consciousness Studies 6 (2-3):141-53.score: 98.0
    One of the aspects of consciousness deserving of study is what might be called its subjective unity - the way in which, though conscious experience moves from object to object, and can be said to have distinct ‘states', it nevertheless in some sense apparently forms a singular flux divided only by periods of unconsciousness. The work of William James provides a valuable, and rather unique, source of analysis of this feature of consciousness; however, in my opinion, this component (...)
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  28. H. Sidky (2009). A Shaman's Cure: The Relationship Between Altered States of Consciousness and Shamanic Healing. Anthropology of Consciousness 20 (2):171-197.score: 98.0
    This study, which is based upon ethnographic data collected between 1999 and 2008 in Nepal, examines the connection between the shaman's altered states of consciousness (ASC; i.e., what goes on inside the healer's mind/brain) and therapeutic changes that take place in the patient's mind/body. Unlike other studies that primarily emphasize the shaman's internal psychological state, this article attempts to explain the role of the healer's ASC and elucidate how desired therapeutic changes depend upon patient–healer interactions. This question is explored (...)
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  29. Farid Masrour (forthcoming). Unity of Consciousness: In Defense of a Leibnizian View. In Christopher Hill David Bennett (ed.), Sensory Integration and the Unity of Consciousness. MIT Press.score: 98.0
    It is common to hold that our conscious experiences at a single moment are often unified. But when consciousness is unified, what are the fundamental facts in virtue of which it is unified? On some accounts of the unity of consciousness, the most fundamental fact that grounds unity is a form of singularity or oneness. These accounts are similar to Newtonian views of space according to which the most fundamental fact that grounds relations of co-spatiality between various points (...)
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  30. Thomas C. Dalton (2000). The Developmental Roots of Consciousness and Emotional Experience. Consciousness and Emotion 1 (1):55-89.score: 98.0
    Charles Darwin is generally credited with having formulated the first systematic attempt to explain the evolutionary origins and function of the expression of emotions in animals and humans. His ingenious theory, however, was burdened with popular misconceptions about human phylogenetic heritage and bore the philosophical and theoretical deficiencies of the brain science of his era that his successors strove to overcome. In their attempts to rectify Darwin?s errors, William James, James Mark Baldwin and John Dewey each made important contributions to (...)
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  31. Wenyi Zhang (2014). Bearing the Decline of Animal Sacrifice: Enhanced State of Consciousness, Illness, Taboos, and the Government in Southwest China. Anthropology of Consciousness 25 (1):116-140.score: 98.0
    In this study, I analyze how economic development projects and the ethnic tourism project in Southwest China have contributed to the failure of the ethnic Kachin villagers to observe taboos involved in shamanic healing rituals. Such a failure, initially as a local response to politico-economic processes in Southwest China, exacerbates the increasingly poor health status of Kachin shamans in the local community. Taboos thus become an active site where the local decline of animal sacrifice intersects with regional processes of economic (...)
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  32. Zhang Xianglong (2007). A Temporal Analysis of the Consciousness of Filial Piety. Frontiers of Philosophy in China 2 (3):309-335.score: 97.0
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  33. Samuel Avery (1995). The Dimensional Structure of Consciousness: A Physical Basis for Immaterialism. Compari.score: 96.0
    Written for both the layman and the professional, this may be the long-awaited revolution in physical science.
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  34. Berit Brogaard (forthcoming). The Status of Consciousness in Nature. In Steven Miller (ed.), The Constitution of Consciousness, Volume 2. John Benjamins Publishing Company.score: 96.0
    The most central metaphysical question about phenomenal consciousness is that of what constitutes phenomenal consciousness, whereas the most central epistemic question about consciousness is that of whether science can eventually provide an explanation of phenomenal consciousness. Many philosophers have argued that science doesn't have the means to answer the question of what consciousness is (the explanatory gap) but that consciousness nonetheless is fully determined by the physical facts underlying it (no metaphysical gap). Others have (...)
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  35. Benj Hellie (2007). 'There's Something It's Like' and the Structure of Consciousness. Philosophical Review 116 (3):441--63.score: 93.0
    I discuss the meaning of 'There's something e is like', in the context of a reply to Eric Lormand's 'The explanatory stopgap'. I argue that Lormand is wrong to think it has a specially perceptual meaning. Rather, it has one of at least four candidate meanings: (a) e is some way as regards its subject; (b) e is some way and e's being that way is in the possession of its subject; (c) e is some way in the awareness of (...)
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  36. Jeffrey W. Cooney & Michael S. Gazzaniga (2003). Neurological Disorders and the Structure of Human Consciousness. Trends in Cognitive Sciences 7 (4):161-165.score: 93.0
  37. David Woodruff Smith (1986). The Structure of (Self-)Consciousness. Topoi 5 (September):149-156.score: 93.0
  38. Kenneth Williford (2006). The Self-Representational Structure of Consciousness. In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press.score: 93.0
  39. Iso Kern (1988). The Structure of Consciousness According to Xuanzang. Journal of the British Society for Phenomenology 19:282-195.score: 93.0
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  40. Kenneth Williford, David Rudrauf & Gregory Landini (2012). The Paradoxes of Subjectivity and the Projective Structure of Consciousness. In Miguens & Preyer (eds.), Consciousness and Subjectivity. Ontos Verlag. 47--321.score: 93.0
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  41. Kenneth Wayne Williford, The Structure of Self-Consciousness: A Phenomenological and Philosophical Investigation.score: 93.0
  42. Nathan Porath (2013). “Not to Be Aware Anymore”: Indigenous Sumatran Ideas and Shamanic Experiences of Changed States of Awareness/Consciousness. Anthropology of Consciousness 24 (1):7-31.score: 92.0
    Anthropologists working on altered states of consciousness (ASC) have suggested that we should do away with psychologizing concepts and use people's own terms for these experiences. With material drawn from the Orang Sakai of Sumatra this paper shows that practitioners who utilize ASC do recognize the alteration of states of awareness as preconditions for numinous interactions. Also critically discussed is the term ASC.
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  43. Ilya B. Farber (2005). How a Neural Correlate Can Function as an Explanation of Consciousness: Evidence From the History of Science Regarding the Likely Explanatory Value of the NCC Approach. Journal of Consciousness Studies 12 (4-5):77-95.score: 91.0
    A frequent criticism of the neuroscientific approach to consciousness is that its theories describe only 'correlates' or 'analogues' of consciousness, and so fail to address the nature of consciousness itself. Despite its apparent logical simplicity, this criticism in fact relies on some substantive assumptions about the nature and evolution of scientific explanations. In particular, it is usually assumed that, in expressing correlations, neural correlate of consciousness (NCC) theories must fail to capture the causal structure relating (...)
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  44. Steven Ravett Brown (2004). Structural Phenomenology: An Empirically-Based Model of Consciousness. Dissertation, University of Oregonscore: 90.0
    In this dissertation I develop a structural model of phenomenal consciousness that integrates contemporary experimental and theoretical work in philosophy and cognitive science. I argue that phenomenology must be “naturalized” and that it should be acknowledged as a major component of empirical research. I use this model to describe important phenomenal structures, and I then employ it to provide a detailed explication of tip-of-tongue phenomena. The primary aim of “structural phenomenology” is the creation of a general framework within which (...)
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  45. Dan Zahavi, T. Grunbaum & Josef Parnas (eds.) (2004). The Structure and Development of Self-Consciousness: Interdisciplinary Perspectives. John Benjamins.score: 90.0
    This volume presents essays on self-consciousness by prominent psychologists, cognitive neurologists, and philosophers.
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  46. Adam Pautz, The Intentional Structure of Consciousness: A Primitivist Theory.score: 90.0
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  47. Ulrich Schlösser, Hegel's Conception of Philosophical Critique. The Concept of Consciousness and the Structure of Proof in the Introduction to the Phenomenology of Spirit.score: 90.0
    Among philosophers in the period of change between the late 18th and early 19th centuries it was a widespread conviction that, because the status of a demonstrative theory made up of axioms and proofs was neither available nor desirable for philosophy, philosophical critique would also not be external to the business of philosophy. Rather it was to belong to the essence of philosophy itself. Against this background Hegel occupied himself almost from the beginning of his philosophical thinking with the question (...)
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  48. Michael Polanyi (1965). The Structure of Consciousness. Brain 88.score: 90.0
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  49. William H. Calvin (1990). The Cerebral Symphony: Seashore Reflections on the Structure of Consciousness. Bantam.score: 90.0
  50. S. Venkatesh, T. R. Raju, Y. Shivani, G. Tompkins & B. L. Meti (1997). A Study of Structure of Phenomenology of Consciousness in Meditative and Non-Meditative States. Indian Journal of Physiology and Pharmacology 41:149-53.score: 90.0
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