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.score: 210.0
    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. 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.score: 180.0
    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. Michael C. Dillbeck, Carole B. Banus, Craig Polanzi & Garland S. Landrith (forthcoming). 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.score: 150.0
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  4. Michael C. Dillbeck, Kenneth L. Cavanaugh, Thomas Glenn & David W. Orme-Johnson (forthcoming). Consciousness as a Field: The Transcendental Meditation and TM-Sidhi Program and Changes in Social Indicators. Journal of Mind and Behavior.score: 150.0
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  5. Robert D. Baird (1982). Religious or Non-Religious+ Transcendental Meditation-Tm in American Courts. Journal of Dharma 7 (4):391-407.score: 150.0
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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.score: 150.0
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  7. 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.score: 120.0
  8. Burt C. Hopkins (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. [REVIEW] Husserl Studies 14 (1):61-74.score: 120.0
  9. C. Hopkins Burt (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. Husserl Studies 14 (1).score: 120.0
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  10. Eugen Fink (1995). Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. Indiana University Press.score: 120.0
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  11. [deleted]Omar Timothy Khachouf, Stefano Poletti & Giuseppe Pagnoni (2013). The Embodied Transcendental: A Kantian Perspective on Neurophenomenology. Frontiers in Human Neuroscience 7.score: 66.0
    Neurophenomenology is a research programme aimed at bridging the explanatory gap between first-person subjective experience and neurophysiological third-person data, through an embodied and enactive approach to the biology of consciousness. The present proposal attempts to further characterize the bodily basis of the mind by adopting a naturalistic view of the phenomenological concept of intentionality as the a priori invariant character of any lived experience. Building on the Kantian definition of transcendentality as “what concerns the a priori formal structures of the (...)
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  12. Susan Blackmore, Is Meditation Good for You?score: 60.0
    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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  13. Deepak Chopra (2010). Reinventar El Cuerpo, Resucitar El Alma: Cómo Crear Un Nuevo Tú. Vintage Español.score: 60.0
    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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  14. 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.score: 60.0
    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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  15. Mahesh Yogi (2010). The Flow of Consciousness: Maharishi Mahesh Yogi on Literature and Language, 1971 to 1976. Maharishi University of Management Press.score: 60.0
     
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  16. Mahesh Yogi (1963/1968). The Science of Being and Art of Living. [New York]New American Library.score: 60.0
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  17. Peter J. Carrington (1979). Schutz on Transcendental Intersubjectivity in Husserl. Human Studies 2 (1):95 - 110.score: 54.0
    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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  18. Lorraine Viscardi-Murray (1985). The Constitution of the Alter Ego in Husserl's Transcendental Phenomenology. Research in Phenomenology 15 (1):177-191.score: 54.0
    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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  19. 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.score: 54.0
    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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  20. R. Puligandla (1970). Phenomenological Reduction and Yogic Meditation. Philosophy East and West 20 (1):19-33.score: 54.0
    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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  21. Peter Shum (2013). Avoiding Circularities on the Empathic Path to Transcendental Intersubjectivity. Topoi 33 (1):1-14.score: 54.0
    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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  22. 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.score: 54.0
    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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  23. N. V. Motroshilova (1998). Husserl's Cartesian Meditations_ and Mamardashvili's _Cartesian Reflections: (Two Kindred Ways to the Transcendental Ego). Russian Studies in Philosophy 37 (2):82-95.score: 50.0
  24. John E. Jalbert (1982). Hermeneutics or Phenomenology: Reflections on Husserl's Historical Meditations as a “Way” Into Transcendental Phenomenology. Graduate Faculty Philosophy Journal 8 (1/2):98-132.score: 50.0
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  25. Chris Kang (2011). Sarkar on the Buddha's Four Noble Truths. Philosophy East and West 61 (2):303-323.score: 42.0
    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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  26. K. Rokstad (2002). Meditations on Intersubjectivity and Historicity in Husserl's Transcendental Phenomenology. Analecta Husserliana 80:503-519.score: 40.0
     
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  27. Joel Smith (2011). Can Transcendental Intersubjectivity Be Naturalised? Phenomenology and the Cognitive Sciences 10 (1):91-111.score: 36.0
    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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  28. Fahad Hayavi (2011). Intersubjectivity in Life World of Husserl's Phenomenology. Philosophical Investigations 7 (19):103-135.score: 36.0
    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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  29. Kristana Arp (1990). Intentionality and the Public World: Husserl's Treatment of Objectivity in the Cartesian Meditations. [REVIEW] Husserl Studies 7 (2):89-101.score: 34.0
    The fifth and final meditation of Edmund Hussefl's Cartesian Meditations has been the subject of a great deal of attention over the years. A number of commentators have focused on Husserl's treatment of the experience of other subjects there and the majority of them have been quite critical. What is not often remarked on, however, is that Husserl's initial intention at least in the Fifth Meditation is to address another topic, one that he evidently considers to be of (...)
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  30. Tony Beavers, Descartes Beyond Transcendental Phenomenology.score: 30.0
    Most students of philosophy, at one time or another, have worked through Descartes' Meditations and witnessed this reduction of the world to the res cogitans and consequent attempt to recover the real, or extra-mental, world through proofs for God's existence and divine veracity. Whatever our final assessment of the validity and soundness of these proofs may be, there can be no doubt that the judgment of history is that they fail, leaving Descartes' conception of the self forever confined to the (...)
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  31. Alastair Norcross (1998). Great Harms From Small Benefits Grow: How Death Can Be Outweighed by Headaches. Analysis 58 (2):152–158.score: 30.0
    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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  32. David J. Bachyrycz (2014). Dermot Moran: Husserl’s Crisis of the European Sciences and Transcendental Phenomenology: An Introduction. [REVIEW] Husserl Studies 30 (2):171-177.score: 30.0
    The Crisis of European Sciences and Transcendental Phenomenology has long occupied a position amongst Edmund Husserl’s writings of almost singular renown and influence. It is easy to see why this should be so. The Crisis offered the reading public its first glimpse of a new Husserl, or at least one strikingly different in tone, mode of presentation, and thematic emphasis from the Husserl of Ideas I or Cartesian Meditations. In a seeming reversal of the Augustinian dictum that Husserl used (...)
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  33. Hanne Jacobs (2014). Transcendental Subjectivity and the Human Being. In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. 87-105.score: 27.0
    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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  34. Henry E. Allison (2006). Transcendental Realism, Empirical Realism and Transcendental Idealism. Kantian Review 11 (1):1-28.score: 24.0
    This essay argues that the key to understanding Kant's transcendental idealism is to understand the transcendental realism with which he contrasts it. It maintains that the latter is not to be identified with a particular metaphysical thesis, but with the assumption that the proper objects of human cognitions are “objects in general” or “as such,” that is, objects considered simply qua objects of some understanding. Since this appears to conflict with Kant's own characterization of transcendental realism as (...)
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  35. 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.score: 24.0
    I take up Kant's remarks about a "transcendental deduction" of the "concepts of space and time" (A87/B119-120). 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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  36. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.score: 24.0
    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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  37. Manuel Bremer (2008). Transcendental Logic Redefined. Review of Contemporary Philosophy 7.score: 24.0
    Traditionally transcendental logic has been set apart from formal logic. Transcendental logic had to deal with the conditions of possibility of judgements, which were presupposed by formal logic. Defined as a purely philosophical enterprise transcendental logic was considered as being a priori delivering either analytic or even synthetic a priori results. In this paper it is argued that this separation from the (empirical) cognitive sciences should be given up. Transcendental logic should be understood as focusing on (...)
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  38. Anil Gomes (2010). Is Kant's Transcendental Deduction of the Categories Fit for Purpose? Kantian Review 15 (2):118-137.score: 24.0
    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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  39. Dan Zahavi (2008). Internalism, Externalism, and Transcendental Idealism. Synthese 160 (3):355 - 374.score: 24.0
    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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  40. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.score: 24.0
    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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  41. Colin Koopman (2010). Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages. Foucault Studies 8 (8):100-121.score: 24.0
    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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  42. Hao Tang (2011). Transcendental Idealism in Wittgenstein's Tractatus. Philosophical Quarterly 61 (244):598-607.score: 24.0
    Wittgenstein's Tractatus contains an insubstantial form of transcendental idealism. It is insubstantial because it rejects the substantial a priori. Yet despite this, the Tractatus still contains two fundamental transcendental idealist insights, (a) the identity of form between thought and reality, and (b) the transcendental unity of apperception. I argue for (a) by connecting general themes in the Tractatus and in Kant, and for (b) by giving a detailed interpretation of Tractatus 5.6ff., where Wittgenstein talks about solipsism and (...)
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  43. Stephen Clarke (2010). Transcendental Realisms in the Philosophy of Science: On Bhaskar and Cartwright. Synthese 173 (3):299 - 315.score: 24.0
    I consider two transcendental arguments for realism in the philosophy of science, which are due to Roy Bhaskar (A realist theory of science, 1975) and Nancy Cartwright (The dappled world, 1999). Bhaskar and Cartwright are both influential figures, however there is little discussion of their use of transcendental arguments in the literature. Here I seek to correct this oversight. I begin by describing the role of the transcendental arguments in question, in the context of the broader philosophical (...)
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  44. Wolfgang Fasching (2008). Consciousness, Self-Consciousness, and Meditation. Phenomenology and the Cognitive Sciences 7 (4):463-483.score: 24.0
    Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of (...)
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  45. Joel Smith & Peter Sullivan (eds.) (2011). Transcendental Philosophy and Naturalism. Oxford University Press.score: 24.0
    Transcendental Philosophy and Naturalism assesses the present state and contemporary relevance of this tradition.
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  46. Thomas J. Nenon (2008). Some Differences Between Kant's and Husserl's Conceptions of Transcendental Philosophy. Continental Philosophy Review 41 (4):427-439.score: 24.0
    This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. (...)
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  47. Robert Stern (2000). Transcendental Arguments and Scepticism: Answering the Question of Justification. Oxford University Press.score: 24.0
    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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  48. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.score: 24.0
    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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  49. Adrian Bardon (2005). Performative Transcendental Arguments. Philosophia 33 (1-4):69-95.score: 24.0
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative (...)
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  50. Mark Pickering (2011). The Systematic Unity of Nature as a Transcendental Illusion. Kantian Review 16 (3):429-448.score: 24.0
    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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