Search results for 'Transcendental Meditation' (try it on Scholar)

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  1. Joseph Weber (2014). Transcendental Meditation and the Remaking of an Iowa Farm Town. Utopian Studies 25 (2):341-358.
    At first blush, the town square in Fairfield, Iowa, seems no different from hundreds like it that grace small communities from New England to California. It has a pretty gazebo where bands play, a stretch of grass ideal for sunbathing, and a monument to historic local events, and all of it is surrounded by businesses that offer clothes, medicine, food, and, perhaps, a drink or two. Such town centers are so classically American that Disney and Hollywood have turned them into (...)
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  2.  28
    Frederick T. Travis & R. K. Wallace (1999). Autonomic and EEG Patterns During Eyes-Closed Rest and Transcendental Meditation (TM) Practice: The Basis for a Neural Model of TM Practice. Consciousness and Cognition 8 (3):302-318.
    In this single-blind within-subject study, autonomic and EEG variables were compared during 10-min, order-balanced eyes-closed rest and Transcendental Meditation (TM) sessions. TM sessions were distinguished by (1) lower breath rates, (2) lower skin conductance levels, (3) higher respiratory sinus arrhythmia levels, and (4) higher alpha anterior-posterior and frontal EEG coherence. Alpha power was not significantly different between conditions. These results were seen in the first minute and were maintained throughout the 10-min sessions. TM practice appears to (1) lead (...)
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  3.  2
    Michael Dillbeck, Carole Banus, Craig Polanzi & Garland Landrith (1988). Test of a Field Model of Consciousness and Social Change: The Transcendental Meditation and TM-Sidhi Program and Decreased Urban Crime. Journal of Mind and Behavior 9 (4).
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  4.  1
    Michael Dillbeck, Kenneth Cavanaugh, Thomas Glen, David Orme-Johnson & Vicki Mittlefehldt (1987). Consciousness as a Field: The Transcendental Meditation and TM-Sidhi Program and Changes in Social Indicators. Journal of Mind and Behavior 8 (1).
  5. Robert D. Baird (1982). Religious or Non-Religious+ Transcendental Meditation-Tm in American Courts. Journal of Dharma 7 (4):391-407.
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  6. Sami Pihlström (2003). Pragmatic Realism and Ethics: A Transcendental Meditation on the Possibility of an Ethical Argument for Moral Realism. In John Shook (ed.), Pragmatic Naturalism and Realism. Prometheus 199--238.
     
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  7.  12
    Eugen Fink (1995). Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. Indiana University Press.
    "Ronald Bruzina’s superb translation... makes available in English a text of singular historical and systematic importance for phenomenology." —Husserl Studies "... a pivotal document in the development of phenomenology... essential reading for students of phenomenology twentieth-century thought." —Word Trade "... an invaluable addition to the corpus of Husserl scholarship. More than simply a scholarly treatise, however, it is the result of Fink’s collaboration with Husserl during the last ten years of Husserl’s life.... This truly essential work in phenomenology should find (...)
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  8.  42
    Burt C. Hopkins (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. [REVIEW] Husserl Studies 14 (1):61-74.
  9.  48
    Ronald Bruzina (1986). The Enworlding (Verweltlichung) of Transcendental Phenomenological Reflection: A Study of Eugen Fink's “6th Cartesian Meditation”. [REVIEW] Husserl Studies 3 (1):3-29.
  10.  11
    C. Hopkins Burt (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. Husserl Studies 14 (1).
  11.  27
    Susan Blackmore, Is Meditation Good for You?
    Are you tempted by the prospect of a reversal of ageing, increased intelligence, improved relationships or irreversible world peace? These are just some of the benefits of meditation promised by the Transcendental Meditation organisation. Admittedly, it doesn't seem very plausible. Such claims imply that sitting still silently repeating a phrase - one form of meditation practiced by the followers of the TM movement - can have profound physical, psychological and even sociological effects. Indeed, it sounds so (...)
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  12.  2
    Deepak Chopra (2010). Reinventar El Cuerpo, Resucitar El Alma: Cómo Crear Un Nuevo Tú. Vintage Español.
    TRASCIENDE LOS OBSTÁCULOS QUE AFECTAN A TU CUERPO Y A TU ESPÍRITU 15 años después de su gran clásicoCuerpos sin edad, mentes sin tiempo, Deepak Chopra revisa el “milagro olvidado”—la capacidad infinita de renovación y cambio del ...
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  13. Dara Llewellyn & Craig Pearson (eds.) (2011). Consciousness-Based Education: A Foundation for Teaching and Learning in the Academic Disciplines. Consciousness-Based Books, an Imprint of Maharishi University of Management Press.
    Consciousness-based education and Maharishi Vedic science -- Consciousness-based education and education -- Consciousness-based education and physiology and health -- Consciousness-based education and physics -- Consciousness-based education and mathematics -- Consciousness-based education and literature -- Consciousness-based education and art -- Consciousness-based education and management -- Consciousness-based education and government -- Consciousness-based education and computer science -- Consciousness-based education and sustainability -- Consciousness-based education and world peace.
     
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  14. Mahesh Yogi (2010). The Flow of Consciousness: Maharishi Mahesh Yogi on Literature and Language, 1971 to 1976. Maharishi University of Management Press.
     
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  15. Mahesh Yogi (1963/1968). The Science of Being and Art of Living. [New York]New American Library.
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  16.  59
    Peter J. Carrington (1979). Schutz on Transcendental Intersubjectivity in Husserl. Human Studies 2 (1):95 - 110.
    In his paper on transcendental intersubjectivity in Husserl, which refers mainly to the Fifth Cartesian Meditation, Schutz (1966a) marks out four stages in Husserl's argument and finds what are for him insurmountable problems in each stage. These stages are: (1) isolation of the primordial world of one's peculiar ownness by means of a further epoche; (2) apperception of the other via pairing; (3) constitution of objective, intersubjective Nature; (4) constitution of higher forms of community. Because of the problems (...)
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  17.  24
    R. Puligandla (1970). Phenomenological Reduction and Yogic Meditation. Philosophy East and West 20 (1):19-33.
    The article presents and critically examines the techniques of husserl's phenomenological reduction on the one hand and of yogic meditation on the other, The latter as expounded by patanjali in the 'yoga-Sutras'. By comparing and contrasting these, The author argues that patanjali provides clear and consistent techniques for performing phenomenological reduction. The inconsistency between phenomenological reduction as a technique and the goal of phenomenology as providing the foundations of knowledge is then brought into clear focus. Finally, It is shown (...)
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  18.  40
    Robert M. Harlan (1984). Must the Other Be Derived From the I? Towards the Reformulation of Husserl's 5th Cartesian Meditation. Husserl Studies 1 (1):79-104.
    With the possible exception of the first volume of the Ideas, no single work published by Husserl has caused as much controversy among philosophers otherwise sympathetic to his philosophical endeavor as the 5th Cartesian Meditation. The controversy centers around the constitutive analysis of the sense "another subject," an analysis the elaborate detail of which seems out of place in the otherwise programmatic Cartesian Meditations. This analysis, which marks the first step in Husserl's account of consciousness of the other as (...)
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  19.  14
    Peter Shum (2013). Avoiding Circularities on the Empathic Path to Transcendental Intersubjectivity. Topoi 33 (1):1-14.
    The foundational status that Edmund Husserl envisages for phenomenology in relation to the sciences would seem to suggest that the successful unfolding of contemporary debates in the field of social cognition will be conditioned by progress in resolving certain central controversies in the phenomenology of intersubjectivity, notably in long-standing questions pertaining to the priority of subjectivity in relation to intersubjectivity, and the priority of empathy in relation to other forms of intersubjectivity. That such controversies are long-standing is in no small (...)
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  20.  36
    Lorraine Viscardi-Murray (1985). The Constitution of the Alter Ego in Husserl's Transcendental Phenomenology. Research in Phenomenology 15 (1):177-191.
    This paper explores Husserl's phenomenological description of the constitution of the alter ego within the sphere of transcendental subjectivity. It is important at the start to point out that the Other plays a crucial role in securing the intersubjective nature of the experienced world. Although Husserl goes on in the "Fifth Cartesian Meditation" to consider the constitution of an objective world common to all subjects and the establishment of a community of monads, my primary focus in this paper (...)
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  21.  9
    Peter Andras Varga (2009). PHENOMENOLOGY BETWEEN EGO-SPLIT AND INFINITE REGRESS: THE DEBATES OF TRANSCENDENTAL REFLECTION AROUND 1930. Studia Universitatis Babes-Bolyai - Philosophia 2009 (2):35-44.
    I intend to map the historical debates about the Husserlian notion of transcendental reflection around 1930. This notion is essential for Husserl’s project of transcendental phenomenology. The easiest interpretation, based on Brentano’s notion of secondary perception, is represented by Rudolf Zocher’s critique of Husserl. Zocher’s critique is attacked by Eugen Fink, Husserl’s last assistant. His defence however contains very strong claims concerning the feasibility of the transcendental reduction, and the different kind of egos it involves. I investigate, (...)
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  22.  24
    Chris Kang (2011). Sarkar on the Buddha's Four Noble Truths. Philosophy East and West 61 (2):303-323.
    In 1955, an obscure socio-spiritual organization dedicated to the twin aims of individual spiritual realization and social service was formed in the state of Bihar, India. It was named Ānanda Mārga Pracāraka Saṃgha (abbreviated AM), literally translated as "Community for the Propagation of the Path of Bliss." AM stands alongside other New Religious Movements of Indian origin that have captured the imagination and allegiance of a substantial number of followers in both Asia and the West. It is in much the (...)
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  23. Joel Smith (2011). Can Transcendental Intersubjectivity Be Naturalised? Phenomenology and the Cognitive Sciences 10 (1):91-111.
    I discuss Husserl’s account of intersubjectivity in the fifth Cartesian Meditation. I focus on the problem of perceived similarity. I argue that recent work in developmental psychology and neuroscience, concerning intermodal representation and the mirror neuron system, fails to constitute a naturalistic solution to the problem. This can be seen via a comparison between the Husserlian project on the one hand and Molyneux’s Question on the other.
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  24.  23
    Fahad Hayavi (2011). Intersubjectivity in Life World of Husserl's Phenomenology. Philosophical Investigations 7 (19):103-135.
    Transcendental Ego is the principle of principles that philosophization of great philosophers such as Husserl has been based upon it. Husserl, too, as a follower of Descartes meditations and philosophy with attemption in intentionality of transcendental ego accepts it as the base of principles of philosophization and declares himself as a New Cartesian. In this study, the author develops an original reading of the Cartesian Meditation. This text, far from giving rise to a “Transcendental solipsism”, leads (...)
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  25.  84
    Alastair Norcross (1998). Great Harms From Small Benefits Grow: How Death Can Be Outweighed by Headaches. Analysis 58 (2):152–158.
    Suppose that a very large number of people, say one billion, will suffer a moderately severe headache for the next twenty-four hours. For these billion people, the next twenty-four hours will be fairly unpleasant, though by no means unbearable. However, there will be no side-effects from these headaches; no drop in productivity in the work-place, no lapses in concentration leading to accidents, no unkind words spoken to loved ones that will later fester. Nonetheless, it is clearly desirable that these billion (...)
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  26.  2
    Thomas Pröpper (1998). Freiheit Als Prinzip Theologischer Hermeneutik. Bijdragen 59 (1):20-40.
    This paper has been conceived as a programmatic sketch. It makes a decisive plea for the theological appropriation of the transcendental thinking-through of Freedom. It is further guided by the insight that the choice of this form of thinking is not only philosophically justified, but over and above that is also capable of adhering to the specific demands made on theology by the determination of the truth it exemplifies. The content of this truth is to be systematically explicated and (...)
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  27.  14
    Jussi Backman (2014). Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude. In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge 276-294.
    The chapter discusses Quentin Meillassoux's recent interpretation and critique of Heidegger's philosophical position, which he describes as "strong correlationism." It emphasizes the fact that Meillassoux situates Heidegger in the post-Kantian tradition of transcendental idealism that he defines in terms of a focus on the correlation between being and thinking. It is argued that Meillassoux's "speculative" attempt to overcome the Kantian philosophical framework in the name of absolute contingency should be understood as a further development and dialectical overcoming of (...)
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  28. Antoine Lutz (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163--169.
    Meditation can be conceptualized as a family of complex tial to be specific about the type of meditation practice emotional and attentional regulatory training regimes under investigation. Failure to make such distinctions developed for various ends, including the cultivation of..
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  29.  47
    Robert Stern (2011). The Value of Humanity: Reflections on Korsgaard's Transcendental Argument. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. Oxford University Press 74.
    This article considers Christine Korsgaard's argument for the value of humanity, and the role that her transcendental argument plays in this, to the effect that an agent must value her own humanity. Two forms of that argument are considered, and the second is defended. The analysis of her position is also put in the context of debates about transcendental arguments more generally.
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  30. Hanne Jacobs (2014). Transcendental Subjectivity and the Human Being. In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge 87-105.
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
     
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  31. Arto Laitinen (2003). Charles Taylor and Nicholas H. Smith on Human Constants and Transcendental Arguments. A Review. [REVIEW] SATS: Northern European Journal of Philosophy 4 (2):191-201.
    In the introduction to his Philosophical Papers 1&2 Charles Taylor assures us that his work, while encompassing a range of issues, follows a single, tightly knit agenda. He claims that the central questions concern "philosophical anthropology". Taylor's work on these questions has been presented piecemeal, in the form of articles and papers, and the student has had to imagine what a systematic monograph by Taylor on philosophical anthropology would look like. Neither Hegel, Sources of the Self, Ethics of Authenticity, (...)
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  32. Robert Stern (2000). Transcendental Arguments and Scepticism: Answering the Question of Justification. Oxford University Press.
    Robert Stern investigates how scepticism can be countered by using transcendental arguments concerning the necessary conditions for the possibility of experience, language, or thought. He shows that the most damaging sceptical questions concern neither the certainty of our beliefs nor the reliability of our belief-forming methods, but rather how we can justify our beliefs.
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  33.  67
    Justin B. Shaddock (2015). Kant’s Transcendental Idealism and His Transcendental Deduction. Kantian Review 20 (2):265-288.
    I argue for a novel, non-subjectivist interpretation of Kant’s transcendental idealism. Kant’s idealism is often interpreted as specifying how we must experience objects or how objects must appear to us. I argue to the contrary by appealing to Kant’s Transcendental Deduction. Kant’s Deduction is the proof that the categories are not merely subjectively necessary conditions we need for our cognition, but objectively valid conditions necessary for objects to be appearances. My interpretation centres on two claims. First, Kant’s method (...)
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  34. Colin Koopman (2010). Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages. Foucault Studies 8 (8):100-121.
    A growing body of interpretive literature concerning the work of Michel Foucault asserts that Foucault’s critical project is best interpreted in light of various strands of philosophical phenomenology. In this article I dispute this interpretation on both textual and philosophical grounds. It is shown that a core theme of ‘the phenomenological Foucault’ having to do with transcendental inquiry cannot be sustained by a careful reading of Foucault’s texts nor by a careful interpretation of Foucault’s philosophical commitments. It is then (...)
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  35.  74
    Curtis Sommerlatte (forthcoming). Empirical Cognition in the Transcendental Deduction: Kant’s Starting Point and His Humean Problem. Kantian Review.
    In this paper, I argue that in the sense of greatest epistemological concern for Kant, empirical cognition is “rational sensory discrimination”: the identification or differentiation of sensory objects from each other, occurring through a capacity to become aware of and express judgments. With this account of empirical cognition, I show how the transcendental deduction of the first Critique is most plausibly read as having as its fundamental assumption the thesis that we (...)
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  36.  15
    Gabriele Gava & Robert Stern (eds.) (2015). Pragmatism, Kant, and Transcendental Philosophy. Routledge.
    Philosophers working within the pragmatist tradition have pictured their relation to Kant and Kantianism in very diverse terms: some have presented their work as an appropriation and development of Kantian ideas, some have argued that pragmatism is an approach in complete opposition to Kant. This collection investigates the relationship between pragmatism, Kant, and current Kantian approaches to transcendental arguments in a detailed and original way. Chapters highlight pragmatist aspects of Kant’s thought and trace the influence of Kant on the (...)
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  37. Karin de Boer (2014). Kant's Multi-Layered Conception of Things in Themselves, Transcendental Objects, and Monads. Kant-Studien 105 (2):221-260.
    While Kant in the Critique of Pure Reason maintains that things in themselves cannot be known, he also seems to assert that they affect our senses and produce representations. Following Jacobi, many commentators have considered these claims to be contradictory. Instead of adding another artificial solution to the existing literature on this subject, I maintain that Kant’s use of terms such as thing-in-itself, noumenon, and transcendental object becomes perfectly consistent if we take them to acquire a different meaning in (...)
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  38.  12
    Noa Latham (forthcoming). Meditation and Self-Control. Philosophical Studies.
    This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I (...)
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  39. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.
    In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...)
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  40. Kim Davies (2014). Emergence From What? A Transcendental Understanding of the Place of Consciousness. Journal of Consciousness Studies 21 (5-6):10-32.
    This paper argues that the standard formulations of the question of how consciousness emerges, both synchronically and diachronically, from the physical world necessarily use a concept of the physical without either a clear grasp of the concept or an understanding of the necessary conditions of its possibility. This concept will be elucidated and some of the necessary conditions of its possibility explored, clarifying the place of the mental and the physical as abstractions from the totality of an agent engaged in (...)
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  41.  6
    Kevin Thompson (2016). From the Historical a Priori to the Dispositif: Foucault, the Phenomenological Legacy, and the Problem of Transcendental Genesis. Continental Philosophy Review 49 (1):41-54.
    What philosophical motivations lay behind the emergence of the genealogical method in Foucault’s thought? Pace traditional interpretations, I argue that genealogy is best construed as a supplementary addition to the archaeological mode of investigation. It addresses an issue that arose within the problematic to which the archaeological method responds, but which that method was not designed to solve: the problem of “transcendental genesis” as this issue was defined within the unique parameters set forth by the French phenomenological tradition.
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  42. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.
    Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. Second, (...)
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  43. Dan Zahavi (2008). Internalism, Externalism, and Transcendental Idealism. Synthese 160 (3):355 - 374.
    The analyses of the mind–world relation offered by transcendental idealists such as Husserl have often been dismissed with the argument that they remain committed to an outdated form of internalism. The first move in this paper will be to argue that there is a tight link between Husserl’s transcendental idealism and what has been called phenomenological externalism, and that Husserl’s endorsement of the former commits him to a version of the latter. Secondly, it will be shown that key (...)
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  44. Melissa McBay Merritt (2010). Kant on the Transcendental Deduction of Space and Time: An Essay on the Philosophical Resources of the Transcendental Aesthetic. Kantian Review 14 (2):1-37.
    I take up Kant's remarks about a " transcendental deduction" of the "concepts of space and time". I argue for the need to make a clearer assessment of the philosophical resources of the Aesthetic in order to account for this transcendental deduction. Special attention needs to be given to the fact that the central task of the Aesthetic is simply the "exposition" of these concepts. The Metaphysical Exposition reflects upon facts about our usage to reveal our commitment to (...)
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  45. Mark Pickering (2011). The Systematic Unity of Nature as a Transcendental Illusion. Kantian Review 16 (3):429-448.
    The Appendix to the Transcendental Dialectic of Kant's first Critique is notorious for two reasons. First, it appears to contradict itself in saying that the idea of the systematic unity of nature is and is not transcendental. Second, in the passages in which Kant appears to espouse the former alternative, he appears to be making a significant amendment to his account of the conditions of the possibility of experience in the Transcendental Analytic. I propose a solution to (...)
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  46. Anil Gomes (2010). Is Kant's Transcendental Deduction of the Categories Fit for Purpose? Kantian Review 15 (2):118-137.
    James Van Cleve has argued that Kant’s Transcendental Deduction of the categories shows, at most, that we must apply the categories to experience. And this falls short of Kant’s aim, which is to show that they must so apply. In this discussion I argue that once we have noted the differences between the first and second editions of the Deduction, this objection is less telling. But Van Cleve’s objection can help illuminate the structure of the B Deduction, and it (...)
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  47. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.
    This paper provides a new, comprehensive overview of Martin Heidegger’s interpretations of Immanuel Kant. Its aim is to identify Heidegger’s motive in interpreting Kant and to distinguish, for the first time, the four phases of Heidegger’s reading of Kant. The promise of the “phenomenological Kant” gave Heidegger entrance to a rich domain of investigation. In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approaching phenomenology (1925-1927), then advancing phenomenology (1927-1929), and (...)
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  48.  28
    Dennis Schulting (2015). Chapter 3. Transcendental Apperception and Consciousness in Kant’s Lectures on Metaphysics. In Robert R. Clewis (ed.), Reading Kant's Lectures. De Gruyter 89-113.
    I shall focus on one topic in chiefly the metaphysics lectures that are contemporaneous with Kant’s Critical phase. I look at one particular, though crucial, element, namely transcendental apperception and the notion of ‘consciousness’ and explore to what extent, and in which context, they are featured in the lectures and what changes (or not) from the pre-Critical to the Critical phase of Kant’s lecturing activity. After introducing the theme of apperception and consciousness in Kant and addressing some terminological issues, (...)
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  49.  41
    Gary Hatfield (1992). Empirical, Rational, and Transcendental Psychology: Psychology as Science and as Philosophy. In Paul Guyer (ed.), Cambridge Companion to Kant. Cambridge University Press 200–227.
    The chapter places Kant's discussions of empirical and rational psychology in the context of previous discussions in Germany. It also considers the status of what might be called his "transcendental psychology" as an instance of a special kind of knowledge: transcendental philosophy. It is divided into sections that consider four topics: the refutation of traditional rational psychology in the Paralogisms; the contrast between traditional empirical psychology and the transcendental philosophy of the Deduction; Kant's appeal to an implicit (...)
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  50.  35
    Christopher Pollard (2014). Is Merleau-Ponty’s Position in Phenomenology of Perception a New Type of Transcendental Idealism? Idealistic Studies 44 (1):119-138.
    It has recently been suggested that Merleau-Ponty’s position in Phenomenology of Perception is a unique form of transcendental idealism. The general claim is that in spite of his critique of “Kantianism,” Merleau-Ponty’s position comes out as a form of transcendental idealism that takes the perceptual processes of the lived body as the transcendental constituting condition for the possibility of experience. In this article I critically appraise this claim. I argue that if the term “idealist” is intended (...)
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