Search results for 'Time Consciousness' (try it on Scholar)

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  1. Time Consciousness (1992). Husserlian Foundations of Sartre's Treatment of Time Consciousness. In D. P. Chattopadhyaya, Lester E. Embree & Jitendranath Mohanty (eds.), Phenomenology and Indian Philosophy. Indian Council of Philosophical Research in Association with Motilal Banarsidass Publishers. 126.score: 570.0
  2. Jan Almäng (2013). Two Kinds of Time-Consciousness and Three Kinds of Content. Axiomathes 23 (1):61-80.score: 90.0
    This paper explores the distinction between perceiving an object as extended in time, and experiencing a sequence of perceptions. I argue that this distinction cannot be adequately described by any present theory of time-consciousness and that in order to solve the puzzle, we need to consider perceptual content as having three distinct constituents: Explicit content, which has a particular phenomenal character, modal content, or the kind of content that is contributed by the psychological mode, and implicit content, (...)
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  3. Francisco J. Varela (1999). Present-Time Consciousness. Journal of Consciousness Studies 6 (2-3):111-140.score: 84.0
    My purpose in this article is to propose an explicitly naturalized account of the experience of present nowness on the basis of two complementary sources: phenomenological analysis and cognitive neuroscience. What I mean by naturalization, and the role cognitive neuroscience plays will become clear as the paper unfolds, but the main intention is to use the consciousness of present time as a study case for the phenomenological framework presented by Depraz in this Special Issue.
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  4. Shaun Gallagher (1979). Suggestions Towards a Revision of Husserl's Phenomenology of Time-Consciousness. Man and World 12 (4):445-464.score: 84.0
    In this paper I offer four distinct but related suggestions: (1) That Husserl's phenomenology of time-consciousness is an adequate account of the concept of the specious present; (2) That the Querschtfftt o5 momentary phase of consdousness is genuinely only a Querschnittanskht; (3) That retention, primal-impression, and protention are functions of consciousness rather than phases or types o.f coasdousness; (4) That further conceptual clarification and terminological reformulation is needed.
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  5. James Mensch (2010). Husserl's Account of Our Consciousness of Time. Marquette University Press.score: 81.0
    Having asked, “What, then, is time?” Augustine admitted, “I know well enough what it is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled.” We all have a sense of time, but the description and explanation of it remain remarkably elusive. Through a series of detailed descriptions, Husserl attempted to clarify this sense of time. In my book, I trace the development of his account of our (...)
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  6. Gal Yehezkel (2008). Self-Consciousness, Objectivity, and Time. Metaphilosophy 39 (4-5):591-611.score: 72.0
    Abstract: This article considers the conceptual connections between self-consciousness, objectivity, and time. The model of conceptual analysis employed examines the necessary conditions of the meaningfulness of expressions in language. In the course of this analysis two distinct options for the explanation of self-consciousness are identified and examined. According to the first (Strawsonian) view, self-consciousness is based upon the distinction between the self and other subjects of consciousness; according to the second (Kantian) view, self-consciousness is (...)
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  7. Don Gifford (2011). Zones of Re-Membering: Time, Memory, and (Un)Consciousness. Rodopi.score: 72.0
    For Gifford, the profoundest explorer of the human consciousness, time, and memory is James Joyce and in its range of reference, wit, and humanity the spirit of ...
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  8. Yochai Ataria & Yuval Neria (2013). Consciousness-Body-Time: How Do People Think Lacking Their Body? [REVIEW] Human Studies 36 (2):159-178.score: 72.0
    War captivity is an extreme traumatic experience typically involving exposure to repeated stressors, including torture, isolation, and humiliation. Captives are flung from their previous known world into an unfamiliar reality in which their state of consciousness may undergo significant change. In the present study extensive interviews were conducted with fifteen Israeli former prisoners of war who fell captive during the 1973 Yom Kippur war with the goal of examining the architecture of human thought in subjects lacking a sense of (...)
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  9. Francisco Varela (1999). The Specious Present: A Neurophenomenology of Time Consciousness. In Jean Petitot, Franscisco J. Varela, Barnard Pacoud & Jean-Michel Roy (eds.), Naturalizing Phenomenology. Stanford University Press. 266--314.score: 69.0
  10. Kai Vogeley & Christian Kupke (2007). Disturbances of Time Consciousness From a Phenomenological and Neuroscientific Perspective. Schizophrenia Bulletin 33 (1):157-165.score: 69.0
  11. Peter K. Mcinerney (1988). What is Still Valuable in Husserl's Analyses of Inner Time-Consciousness. Journal of Philosophy 85 (November):605-616.score: 69.0
  12. Richard M. Cobb-Stevens (1998). James and Husserl: Time-Consciousness and the Intentionality of Presence and Absence. In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Dordrecht: Kluwer.score: 69.0
  13. Shaun Gallagher (2003). Sync-Ing in the Stream of Experience Sync-Ing in the Stream of Experience: Time-Consciousness in Broad, Husserl, and Dainton. Psyche 9 (10).score: 66.0
    By examining Dainton's account of the temporality of consciousness in the context of long-running debates about the specious present and time consciousness in both the Jamesian and the phenomenological traditions, I raise critical objections to his overlap model. Dainton's interpretations of Broad and Husserl are both insightful and problematic. In addition, there are unresolved problems in Dainton's own analysis of conscious experience. These problems involve ongoing content, lingering content, and a lack of phenomenological clarity concerning the central (...)
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  14. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.score: 63.0
  15. Frank H. Durgin & Saul Sternberg (2002). The Time of Consciousness and Vice Versa. Consciousness and Cognition 11 (2):284-290.score: 63.0
  16. Bruno G. Breitmeyer (2002). In Support of Pockett's Critique of Libet's Studies of the Time Course of Consciousness. Consciousness and Cognition 11 (2):280-283.score: 63.0
  17. J. Smythies (2003). Space, Time and Consciousness. Journal of Consciousness Studies 10 (3):47-56.score: 63.0
  18. Peter L. N. Naish (2007). Time Distortion, and the Nature of Hypnosis and Consciousness. In Graham A. Jamieson (ed.), Hypnosis and Conscious States: The Cognitive Neuroscience Perspective. Oxford University Press. 271-292.score: 61.0
  19. Henri Bergson (1913/2001). Time and Free Will: An Essay on the Immediate Data of Consciousness. Dover Publications.score: 60.0
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  20. Dan Zahavi (2011). Objects and Levels: Reflections on the Relation Between Time-Consciousness and Self-Consciousness. [REVIEW] Husserl Studies 27 (1):13-25.score: 60.0
    The text surveys the development of the debate between Zahavi and Brough/Sokolowski regarding Husserl’s account of inner time-consciousness. The main arguments on both sides are reconsidered, and a compromise is proposed.
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  21. Rick Grush (2006). How to, and How Not to, Bridge Computational Cognitive Neuroscience and Husserlian Phenomenology of Time Consciousness. Synthese 153 (3):417-450.score: 60.0
    A number of recent attempts to bridge Husserlian phenomenology of time consciousness and contemporary tools and results from cognitive science or computational neuroscience are described and critiqued. An alternate proposal is outlined that lacks the weaknesses of existing accounts.
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  22. Dan Zahavi, Inner (Time-)Consciousness.score: 60.0
    In the introduction to Zur Phänomenologie des inneren Zeitbewusstseins, Husserl remarks that “we get entangled in the most peculiar difficulties, contradictions, and confusions” (Hua X, 4) the moment we seek to account for time-consciousness. I think most scholars of Husserl’s writings on these issues would agree. Attempting to unravel the inner workings of time-consciousness can indeed easily induce a kind of intellectual vertigo. Let us consequently start with some of the basic questions that motivated Husserl’s inquiry.
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  23. John Brough (1972). The Emergence of an Absolute Consciousness in Husserl's Early Writings on Time-Consciousness. Man and World 5 (3):298-326.score: 60.0
    The collection of Edmund Husserl's sketches on time-consciousness from the years 1893-1917, edited by Rudolf Boehm and published as Volume X in the Husserliana series, affords significant new material for the study of the evolution of Husserl's thought. Specifically, the sketches suggest that in the course of analyzing the consciousness of temporal objects Husserl became convinced that a distinction must be drawn between an ultimate or absolute flow of consciousness and the immanent temporal objects or contents (...)
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  24. David Vessey (2007). Gadamer's Theory of Time Consciousness. The Proceedings of the Twenty-First World Congress of Philosophy 12:85-89.score: 60.0
    Gadamer's philosophical hermeneutics belongs to the phenomenological tradition. What is striking then is that one of the central themes in phenomenology, the nature of time consciousness, receives no sustained treatment in Gadamer's writings. It's fair to say that Gadamer is the only major figure in phenomenology not to address the issue of time at length. In this paper I argue that Gadamer does have an account of time consciousness and it can be (...)
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  25. Meera Chakravorty (2007). Consciousness, Time, and Praxis. New Bharatiya Book Corp..score: 60.0
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  26. David Clarke (2011). Music, Phenomenology, Time Consciousness: Meditations After Husserl. In David Clarke & Eric F. Clarke (eds.), Music and Consciousness: Philosophical, Psychological, and Cultural Perspectives. Oxford University Press. 1.score: 60.0
    David Clarke examines the complex relationship between phenomenological and semiological understandings of music and consciousness through the window of time. He also explores the polar tension between Husserl's phenomenology and Derrida's critique of it, considering what the experience of music might have to offer in response to the crucial question of what is most primordial or essential to consciousness: the unceasing, differential movement of meaning, or some pure flow of subjectivity that underpins all our experience.
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  27. Donald Ferrari & Melanie Ferrari (eds.) (2001). Consciousness in Time. Heidelberg: C Winter University Verlag.score: 60.0
     
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  28. David Vessey (2007). Gadamer's Hermeneutic Contribution to a Theory of Time-Consciousness. Indo-Pacific Journal of Phenomenology 7 (2):1-7.score: 60.0
    The nature of time-consciousness is one of the central themes of phenomenology, and one that all major phenomenologists have addressed at length, except Hans-Georg Gadamer. This paper attempts to develop Gadamer’s account of time-consciousness by looking, firstly, at two essays related to the topic, and then turning to his discussion of experience in Truth and Method (1960/1991) before, finally, considering his discussion of the unique temporality of the festival in the essay “The Relevance of the Beautiful” (...)
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  29. Stuart R. Hameroff, Time, Consciousness, and Quantum Events in Fundamental Space-Time Geometry.score: 57.0
    1. Introduction: The problems of time and consciousness What is time? St. Augustine remarked that when no one asked him, he knew what time was; however when someone asked him, he did not. Is time a process which flows? Is time a dimension in which processes occur? Does time actually exist? The notion that time is a process which "flows" directionally may be illusory (the "myth of passage") for if time did (...)
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  30. Dan Zahavi (2003). Inner Time-Consciousness and Pre-Reflective Self-Awareness. In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press. 157--180.score: 54.0
    If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of awareness and (...)
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  31. John Perry (2001). Time, Consciousness and the Knowledge Argument. In The Importance of Time: Proceedings of the Philosophy of Time Society, 1995-2000. Dordrecht: Kluwer Academic Pub.score: 54.0
  32. Louis N. Sandowsky (2006). Hume and Husserl: The Problem of the Continuity or Temporalization of Consciousness. International Philosophical Quarterly. Vol. 46, No. 1, Issue 181 (March 2006) 46 (181):59-74.score: 54.0
    This paper examines Husserl’s fascination with the issues raised by Hume’s critique of the philosophy of the ego and the continuity of consciousness. The path taken here follows a continental and phenomenological approach. Husserl’s 1905 lecture course on the temporalization of immanent time-consciousness is a phenomenological-eidetic examination of how the continuity of consciousness and the consciousness of continuity are possible. It was by way of Husserl’s reading of Hume’s discussion of “flux” or “flow” that his (...)
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  33. Stuart R. Hameroff (2001). Consciousness, the Brain, and Space-Time Geometry. Annals of the New York Academy of Sciences 929:74-104.score: 54.0
    What is consciousness? Conventional approaches see it as an emergent property of complex interactions among individual neurons; however these approaches fail to address enigmatic features of consciousness. Accordingly, some philosophers have contended that "qualia," or an experiential medium from which consciousness is derived, exists as a fundamental component of reality. Whitehead, for example, described the universe as being composed of "occasions of experience." To examine this possibility scientifically, the very nature of physical reality must be re-examined. We (...)
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  34. Gregory Nixon (ed.) (2010). Time & Consciousness: Two Faces of One Mystery. QuantumDream, Inc..score: 51.0
    In what follows, I suggest that, against most theories of time, there really is an actual present, a now, but that such an eternal moment cannot be found before or after time. It may even be semantically incoherent to say that such an eternal present exists since “it” is changeless and formless (presumably a dynamic chaos without location or duration) yet with creative potential. Such a field of near-infinite potential energy could have had no beginning and will have (...)
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  35. Dan Zahavi (2004). Time and Consciousness in the Bernau Manuscripts. Husserl Studies 20 (2):99-118.score: 51.0
    Even a cursory glance in Die Bernauer Manuskripte über das Zeitbewusstsein makes it evident that one of Husserl’s major concerns in his 1917-18 reflections on time-consciousness was how to account for the constitution of time without giving rise to an infinite regress. Not only does Husserl constantly refer to this problem in Husserliana XXXIII – as he characteristically writes at one point “Überall drohen, scheint es, unendliche Regresse”(Hua 33/81) (...)
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  36. Lanei M. Rodemeyer (2013). James Mensch: Husserl's Account of Our Consciousness of Time. [REVIEW] Husserl Studies 29 (2):171-179.score: 51.0
    In Husserl’s Account of our Consciousness of Time, James Mensch brings extensive research to his explication of Husserl’s phenomenology of inner time-consciousness and provides an original interpretation of Husserl’s position. The text begins with a review of several philosophers of time who influenced Husserl: Aristotle, Augustine, Kant, James, and Brentano. With these sections, Mensch sets up his own analysis of Husserl’s phenomenology of time. He then works through Husserl’s descriptions of our experience of (...), addressing retention and protention, the ego, consciousness, intersubjectivity, affectivity, the instincts, and the body. Mensch identifies an ‘‘aporia’’ in Husserl’s work on time, such that ‘‘time-constituting phenomena’’, i.e., retention and protention, are described on the one hand as timeless and pre-individual, and on the other hand (in various manuscripts) as associated with the instincts and drives. He then suggests, as a conclusion to his work, that the body is the source of retention and protention, and thus of temporality. (shrink)
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  37. John Anders (2010). Aporetic Approach to Husserl's Reflections on Time. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.score: 51.0
    This chapter will examine two puzzles that percolate Husserl’s On the Phenomenology of the Consciousness of Internal Time (PITC). They concern: (1) whether or not memory is pictorial and (2) whether or not the temporal determinations (past, now, future, etc.) are categories. Considering these aporetic discussions helps us to understand the time diagrams Husserl uses, as well as some of the motivation behind Husserl’s talk of the two intentionalities of retention and his talk of the time-constituting (...)
     
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  38. Jitendra N. Mohanty (1988). Time: Linear or Cyclic, and Husserl's Phenomenology of Inner Time Consciousness. Philosophia Naturalis 25:123-130.score: 51.0
  39. Daniel C. Dennett & Marcel Kinsbourne (1992). Time and the Observer: The Where and When of Consciousness in the Brain. Behavioral and Brain Sciences 15 (2):183-201.score: 48.0
    _Behavioral and Brain Sciences_ , 15, 183-247, 1992. Reprinted in _The Philosopher's Annual_ , Grim, Mar and Williams, eds., vol. XV-1992, 1994, pp. 23-68; Noel Sheehy and Tony Chapman, eds., _Cognitive Science_ , Vol. I, Elgar, 1995, pp.210-274.
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  40. David L. Thompson, The Phenomenology of Internal Time-Consciousness.score: 48.0
    Outline by Section: I. INTRODUCTION: METHOD OF PHENOMENOLOGY II. REDUCTION FROM DOGMAS III. EXAMPLES OF PHENOMENOLOGICAL DESCRIPTION OF A. SENTENCE B. MELODY C. DIAGRAM OF TIME IV. MODIFICATIONS AS MODES OF TEMPORAL STRUCTURE V. RETENTION VI. CONSTITUTION OF EXTERNAL TIME Time present and time past.
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  41. John R. Gregg, Time Consciousness and the Specious Present.score: 48.0
    Roger Penrose, in _The Emperor's New Mind_ (1989), writes about the way Mozart perceived music. Mozart did not play a piece in his mind in real time, or even speeded up, but could hold it before him all at once. We all do this, although usually for much shorter riffs than entire symphonies. I have argued that the all-at-onceness of our thoughts and perceptions is at least as inexplicable as what it is like to see red; I think the (...)
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  42. Axel Cleeremans (2006). Time, Action, and Consciousness. Human Movement Science.score: 48.0
    Time plays a central role in consciousness, at different levels and in different aspects of information processing. Subliminal perception experiments demonstrate that stimuli presented too briefly to enter conscious awareness are nevertheless processed to some extent. Implicit learning, implicit memory, and conditioning studies suggest that the extent to which memory traces are available for verbal report and for cognitive control is likewise dependent on the time available for processing during acquisition. Differences in the time available for (...)
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  43. Yoonsuck Choe, Jaerock Kwon & Ji Ryang Chung (2012). Time, Consciousness, and Mind Uploading. International Journal of Machine Consciousness 4 (01):257-274.score: 48.0
  44. Holly Andersen (2014). The Development of the ‘Specious Present’ and James’ Views on Temporal Experience. In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. 25-42.score: 48.0
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is (...)
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  45. N. Meiran, Bernhard Hommel, U. Bibi & I. Lev (2002). Consciousness and Control in Task Switching. Journal of Consciousness Studies 11 (1):10-33.score: 48.0
    Participants were required to switch among randomly ordered tasks, and instructional cues were used to indicate which task to execute. In Experiments 1 and 2, the participants indicated their readiness for the task switch before they received the target stimulus; thus, each trial was associated with two primary dependent measures: (1) readiness time and (2) target reaction time. Slow readiness responses and instructions emphasizing high readiness were paradoxically accompanied by slow target reaction time. Moreover, the effect of (...)
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  46. David Cockburn (2010). Time in Consciousness, Consciousness in Time. Royal Institute of Philosophy Supplement 85 (67):183-201.score: 48.0
    The paper is a criticism of the idea that a notion of has a significant role to play in the attempt to understand how the experience of change is possible. Discussion of such experience must give a significant place to its public and private manifestations. How should we picture the relationship between the experience of change and its manifestations? While we cannot identify these, we need not conclude that is something distinct from any of its public or private manifestations. With (...)
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  47. Rolf Reber & Norbert Schwarz (2001). The Hot Fringes of Consciousness: Perceptual Fluency and Affect. Consciousness and Emotion 2 (2):223-231.score: 48.0
    High figure-ground contrast usually results in more positive evaluations of visual stimuli. This may either reflect that high figure-ground contrast per se is a desirable attribute or that this attribute facilitates fluent processing. In the latter case, the influence of high figure-ground contrast should be most pronounced under short exposure times, that is, under conditions where the facilitative influence on perceptual fluency is most pronounced. Supporting this hypothesis, ratings of the prettiness of visual stimuli increased with figure-ground contrast under short (...)
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  48. Elba M. Coleclough (2008). Genesis Passive and Time's Consciousness in E. Husserl. Proceedings of the Xxii World Congress of Philosophy 19:205-213.score: 48.0
    Undoubtedly, Edmund Husserl's work is one of the most important contributions to the philosophy of the Twentieth Century to the field of culture, specifically influence on the formation of a new psychiatric - psychological paradigm embodied in the phenomenological psychology and psychiatry - existential. Thispaper aims to draw a brief introduction to the issues concerning the constitution originating from the life of the subject as the psychological level of objectivity and intersubjectivity, with emphasis on aspects related to the synthetic processes (...)
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  49. Xianglong Zhang (2007). A Temporal Analysis of the Consciousness of Filial Piety. Frontiers of Philosophy in China 2 (3):309-335.score: 48.0
    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. (...)
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  50. J. Glicksohn & S. Lipperman-Kreda (2007). Time, Thought, and Consciousness. Journal of Mind and Behavior 28 (3-4):289-305.score: 48.0
    State of consciousness and reflective awareness are intrinsically related, in that the different states of consciousness entail "specific forms - including absence - of reflective awareness" (Rapaport, 1951, p. 708). Both phenomena of consciousness would also seem to bear an important relationship with various forms of thought. What has not, hitherto, been explicated is the relationship among time, thought and consciousness, and we have set ourselves the goal of doing just that. While our primary focus (...)
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