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History/traditions: Philosophy of Consciousness

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  1. The Ineffable Now in Physics.Paul Merriam - manuscript
    While physicists know how to use quantum mechanics, there is no consensus on what quantum mechanics is a mechanics of. The aim of this paper is to introduce the beginning of what might turn out to be an interpretation of quantum mechanics—one that leaves all calculated probabilities intact. The basic idea is that quantum mechanics describes the objective world, but there must be added to it ineffable variables, one of which is the temporal 'now'. Ineffable variables are not 'hidden variables'.
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  2. Preface: Remembering Consciousness.Martin Klein & Oliver Istvan Toth - 2018 - Society and Politics 12 (2):05-07.
    This issue is dedicated to consciousness in medieval and early modern philosophy of mind. It aims to shed new light on the continuities and innovations during the transition from medieval to early modern philosophy of mind. The four papers, by Sonja Schierbaum, Daniel Schmal, Oliver Istvan Toth, and Philipp N. Müller, focus on consciousness and, more specifically, on one of its less frequently considered aspects: memory.
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  3. Intellectual Memory and Consciousness in Descartes’s Philosophy of Mind.Dániel Schmal - 2018 - Society and Politics 12 (2):28-49.
    Although Descartes’s ideas regarding consciousness and memory have been studied extensively, few attempts have been made to address their systemic relations. In order to redress this deficiency, I argue in favor of three interrelated theses. The first is that intellectual memory has a crucial role to play in Descartes’s concept of consciousness, especially when it comes to explaining higher forms of consciousness. Second, the connection between memory and consciousness has been obscured by the fact that intellectual memory, taken as a (...)
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  4. Ockham on Awareness of One’s Acts: A Way Out of the Circle.Sonja Schierbaum - 2018 - Society and Politics 12 (2):08-27.
    In this paper, I proceed from the assumption that Ockham’s account of self-awareness can be correctly described as a kind of higher-order approach, because just like modern higher-order theorists, Ockham accounts for a mental act being conscious in terms of a higher-order act that takes the act as its object. I aim to defend Ockham’s approach against the objection that it fails to provide an explanation of how self-awareness comes about because any such explanation would be circular. Part of the (...)
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  5. Il problema della coscienza.Rodolfo Giorgi - 2014 - Bérénice 46:43-64.
    In the twentieth century there was a fundamental debate on the problem of consciousness within a philosophical perspective. In fact, one of the most difficult tasks for a philosopher of mind is to comprehend the role of phenomenal properties. Some philosophers want to convince us that phenomenal properties are completely reducible to physical properties, whereas others admit that our consciousness possesses non physical qualities. My aim in this paper is to provide a dualist perspective in order to solve the problem (...)
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  6. The Microstructure of Experience.Andrew Lee - forthcoming - Journal of the American Philosophical Association.
    I argue that experiences can have microphenomenal structures, where the macrophenomenal properties we introspect are realized by non-introspectible microphenomenal properties. After explaining what it means to ascribe a microstructure to experience, I defend the thesis against its principal philosophical challenge, discuss how the thesis interacts with other philosophical issues about experience, and consider our prospects for investigating the microphenomenal realm.
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  7. Accounting for the Specious Present: A Defense of Enactivism.Kaplan Hasanoglu - 2018 - Journal of Mind and Behavior 39 (3):181-204.
    I argue that conscious visual experience is essentially a non-representational demonstration of a skill. The explication and defense of this position depends on both phenomenological and empirical considerations. The central phenomenological claim is this: as a matter of human psychology, it is impossible to produce a conscious visual experience of a mind-independent object that is sufficiently like typical cases, without including concomitant proprioceptive sensations of the sort of extra-neural behavior that allows us to there and then competently detect such objects. (...)
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  8. Фiлософiя свiдомостi Девiда Чалмерса.Andrii Leonov - 2014 - Actual Problems of Mind. Philosophy Journal 15 (15):216-237.
    It is a detailed philosophical and translational analysis of the main notions of David Chalmers’ philosophy of mind as represented in his 1995 and 1996 program works.
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  9. Facing Up to David Chalmers’ Philosophy of Mind: The General Overview.Andrii Leonov - 2017 - Philosophical Thought 1 (1):1-12.
    According to Tim Crane, “the ’hard problem’ of consciousness is supposed to be the real heart of the mind-body problem in today’s philosophy”. The idea of the problem can be expressed in the following way: Why are the physical processes in our brain accompanied by the qualitative (or phenomenal) feel? The mere qualitative feel or qualia are those to be explained. The originator of the problem’s name is the Australian philosopher David Chalmers who divided the problems of consciousness into the (...)
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  10. A Topological Analysis of Space-Time-Consciousness: Self, Self-Self, Self-Other.Hye Young Kim - forthcoming - In When Form Becomes Substance. Power of Gesture, Grammatical Intuition and Phenomenology of Space. Basel, Switzerland:
    This paper attempts to explore a possibility to visualize the structure of time-consciousness in a knot shape. By applying Louis Kauffman’s knot-logic, the consistency of subjective consciousness, the plurality of now’s, and the necessary relationship between subjective and intersubjective consciousness will be represented in topological space.
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  11. Phenomenal Consciousness from the Prospect of Representational Theory of Mind.Seyed Mohammad Hosseini & Kambiz Badee - 2013 - Falsafe 41 (1):85-104.
    One of the most important questions in epistemology is the nonphysical realities, like phenomenal consciousness. The main claim of physicalism is real explanations of events and properties are only physical explanations and representationalists are agree too. Thus these realities can explained by the rule of biases of physical and objective events.On the other hand , phenomenalists maintain that conscious experiences and aspect of subjectivity of phenomenal consciousness are not. In this article I attempt formulated the problem of phenomenal consciousness based (...)
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  12. The Neuroscience of Consciousness.Wayne Wu - 2018 - The Stanford Encyclopedia of Philosophy.
    This article provides a detailed overview of the neuroscience of consciousness.
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  13. Causal Overlap and Self-Reference: A Brief Summary.Vitor Silva Tschoepke - manuscript
    The purpose of this text is to present a summary of the theory of self-reference as a result of the superposition of the causal history of a system. Self-reference is discussed here as an effect of the association between memory and causality. When considering the eventual situation of a physical system, different previous alternatives can take it to the same state. The means that constituted it are not intrinsic to it, there are no elements in it to retroact to its (...)
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  14. Causality and Intrinsic Information.Vitor Silva Tschoepke - manuscript
    This text will discuss the concept of information and its relevance in the study of the nature of the mind. It will analyze a hypothesis that deals with the equivalence between information and causality, which results in information having a double ontological character: “intrinsic” and “extrinsic.” A discussion will follow on Integrated Information Theory, which is developed from a variation of this thesis. It will be proposed that this theory does not reach the objective of being an “intrinsic” information theory, (...)
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  15. O vědomí, náboženství a svobodě vůle.Tomas Hribek & James Hill - 2018 - Filosoficky Casopis 66 (2):171-183.
    [On Consciousness, Religion, and Freedom of the Will] An interview with Daniel Dennett on consciousness, religion and free will.
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  16. Reducing Implicit Racial Preferences: II. Intervention Effectiveness Across Time.Calvin K. Lai, Allison L. Skinner, Erin Cooley, Sohad Murrar, Markus Brauer, Thierry Devos, Jimmy Calanchini, Y. Jenny Xiao, Christina Pedram, Christopher K. Marshburn, Stefanie Simon, John C. Blanchar, Jennifer A. Joy-Gaba, John Conway, Liz Redford, Rick A. Klein, Gina Roussos, Fabian M. H. Schellhaas, Mason Burns, Xiaoqing Hu, Meghan C. McLean, Jordan R. Axt, Shaki Asgari, Kathleen Schmidt, Rachel Rubinstein, Maddalena Marini, Sandro Rubichi, Jiyun-Elizabeth L. Shin & Brian A. Nosek - 2016 - Journal of Experimental Psychology: General 145 (8):1001-1016.
  17. „Creation” and „Creature”.B. R. Brinkman - 1957 - Bijdragen 18 (4):359-374.
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  18. Does Integrated Information Lack Subjectivity.Janko Nešić - 2018 - Theoria: Beograd 61 (2):131-145.
    I investigate the status of subjectivity in Integrated Information Theory. This leads me to examine if Integrated Information Theory can answer the hard problem of consciousness. On itself, Integrated Information Theory does not seem to constitute an answer to the hard problem, but could be combined with panpsychism to yield a more satisfying theory of consciousness. I will show, that even if Integrated Information Theory employs the metaphysical machinery of panpsychism, Integrated Information would still suffer from a different problem, not (...)
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  19. Singularity Humanities -Singularity Robot is a Member of Human Community.Daihyun Chung - 2017 - Cheolhak-Korean Journal of Philosophy 131:189-216.
    [Abstract] Suppose that the Big Bang was the first singularity in the history of the cosmos. Then it would be plausible to presume that the availability of the strong general intelligence should mark the second singularity for the natural human race. The human race needs to be prepared to make it sure that if a singularity robot becomes a person, the robotic person should be a blessing for the humankind rather than a curse. Toward this direction I would scrutinize the (...)
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  20. What Does Consciousness Have to Do With It? Quality of Life in Patients With Disorders of Consciousness.Michal Klincewicz & Lily E. Frank - 2016 - American Journal of Bioethics Neuroscience 7 (1):50-52.
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  21. Consciousness Is More Complicated Than That: Theoretical Limitations of Interactive Capacity.Michal Klincewicz - 2013 - American Journal of Bioethics Neuroscience 4 (4):38-39.
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  22. In the Interest of Saving Time: A Critique of Discrete Perception.Tomer Fekete, Sander Van de Cruys, Vebjørn Ekroll & Cees van Leeuwen - 2018 - Neuroscience of Consciousness 2018 (1):1-8.
    A recently proposed model of sensory processing suggests that perceptual experience is updated in discrete steps. We show that the data advanced to support discrete perception are in fact compatible with a continuous account of perception. Physiological and psychophysical constraints, moreover, as well as our awake-primate imaging data, imply that human neuronal networks cannot support discrete updates of perceptual content at the maximal update rates consistent with phenomenology. A more comprehensive approach to understanding the physiology of perception (and experience at (...)
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  23. Self-Consciousness and "Split" Brains: The Minds' I.Elizabeth Schechter - 2018 - Oxford, UK: Oxford University Press.
    Elizabeth Schechter explores the implications of the experience of people who have had the pathway between the two hemispheres of their brain severed, and argues that there are in fact two minds, subjects of experience, and intentional agents inside each split-brain human being: right and left. But each split-brain subject is still one of us.
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  24. Experiential Fantasies, Prediction, and Enactive Minds.Michael David Kirchhoff - 2015 - Journal of Consciousness Studies 22 (3-4):68-92.
    A recent surge of work on prediction-driven processing models--based on Bayesian inference and representation-heavy models--suggests that the material basis of conscious experience is inferentially secluded and neurocentrically brain bound. This paper develops an alternative account based on the free energy principle. It is argued that the free energy principle provides the right basic tools for understanding the anticipatory dynamics of the brain within a larger brain-body-environment dynamic, viewing the material basis of some conscious experiences as extensive--relational and thoroughly world-involving.
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  25. Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness.Michael David Kirchhoff & Daniel D. Hutto - 2016 - Constructivist Foundations 11 (2):346–353.
    Context: Neurophenomenology, as formulated by Varela, offers an approach to the science of consciousness that seeks to get beyond the hard problem of consciousness. There is much to admire in the practical approach to the science of consciousness that neurophenomenology advocates. Problem: Even so, this article argues, the metaphysical commitments of the enterprise require a firmer foundation. The root problem is that neurophenomenology, as classically formulated by Varela, endorses a form of non-reductionism that, despite its ambitions, assumes rather than dissolves (...)
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  26. Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness.Michael David Kirchhoff & Daniel D. Hutto - 2016 - Constructivist Foundations 11 (2):346–353.
    Context: Neurophenomenology, as formulated by Varela, offers an approach to the science of consciousness that seeks to get beyond the hard problem of consciousness. There is much to admire in the practical approach to the science of consciousness that neurophenomenology advocates. Problem: Even so, this article argues, the metaphysical commitments of the enterprise require a firmer foundation. The root problem is that neurophenomenology, as classically formulated by Varela, endorses a form of non-reductionism that, despite its ambitions, assumes rather than dissolves (...)
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  27. Luminosity, Subjectivity, and Temporality: An Examination of Buddhist and Advaita Views of Consciousness.Matthew MacKenzie - 2012 - In Hindu and Buddhist Ideas in Dialogue: Self and No-Self. London, UK:
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  28. Implicit Bias, Moods, and Moral Responsibility.Alex Madva - 2018 - Pacific Philosophical Quarterly 99 (S1):53-78.
    Are individuals morally responsible for their implicit biases? One reason to think not is that implicit biases are often advertised as unconscious, ‘introspectively inaccessible’ attitudes. However, recent empirical evidence consistently suggests that individuals are aware of their implicit biases, although often in partial and inarticulate ways. Here I explore the implications of this evidence of partial awareness for individuals’ moral responsibility. First, I argue that responsibility comes in degrees. Second, I argue that individuals’ partial awareness of their implicit biases makes (...)
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  29. The Speech of the Creature.Alicia Ostriker - 2004 - Feminist Studies 30 (3):702.
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  30. The Phantom of Hamlet or the Sixth Act: Preceded by the Intermission of "Truth".Nicolas Abraham & Nicholas Rand - 1988 - Diacritics 18 (4):2.
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  31. Instruction in Visual Art: Can It Help Children Learn to Read?Kristin Burger & Ellen Winner - 2000 - Journal of Aesthetic Education 34 (3/4):277.
  32. On My Way Out I Passed Over You and the Verrazano Bridge.Audre Lorde - 1988 - Feminist Studies 14 (3):446.
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  33. A Deterministic Model of the Free Will Phenomenon.Mark Hadley - 2018 - Journal of Consciousness Exploration and Research 8 (1):1-19.
    The abstract concept of indeterministic free will is distinguished from the phenomenon of free will. Evidence for the abstract concept is examined and critically compared with various designs of automata. It is concluded that there is no evidence to support the abstract concept of indeterministic free will, it is inconceivable that a test could be constructed to distinguish an indeterministic agent from a complicated automaton. Testing the free will of an alien visitor is introduced to separate prejudices about who has (...)
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  34. Distorted Grids as a Spatial Label and Metric.Francis Carpenter & Caswell Barry - 2016 - Trends in Cognitive Sciences 20 (3):164-167.
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  35. Cognetics: Robotic Interfaces for the Conscious Mind.Giulio Rognini & Olaf Blanke - 2016 - Trends in Cognitive Sciences 20 (3):162-164.
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  36. 'He Only Comes Out When I Drink My Gin’: DID, Personal Identity, and Moral Responsibility.Rocco J. Gennaro - 2016 - In Rocco J. Gennaro & Casey Harison (eds.), The Who and Philosophy. Rowman & Littlefield: Lexington Press. pp. 121-134.
    This essay explores the topic of Dissociative Identity Disorder (formerly called “Multiple Personality Disorder”) with special attention to such Quadrophenia masterpieces as “Dr. Jimmy” and “The Real Me.” A number of major philosophical questions arise: Can two or more “persons” really inhabit the same body? How can we hold Dr. Jimmy morally responsible for the reprehensible actions of Mr. Jim? Wouldn’t it be wrong to do so if they are really different people? What is it to be the “same” person (...)
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  37. The Zombies Among Us.Eric T. Olson - 2018 - Noûs 52 (1):216-226.
    Philosophers disagree about whether there could be “zombies”: beings physically identical to normal human people but lacking consciousness. Establishing their possibility would refute physicalism. But it is seldom noted that the popular “constitution view” of human people implies that our bodies actually are zombies. This would contradict several widely held views in the philosophy of mind.
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  38. The Emergent Structure of Consciousness (Part II).Cosmin Visan - 2017 - Journal of Consciousness Exploration & Research 8 (8):628-650.
    Current day Physics and Science in general are based on a computational quantitative-reductionist approach that even though highly successful, they not only still leave consciousness out, but they don’t appear to offer any key of how consciousness is even supposed to be integrated into the current scientific establishment. This delay of integrating consciousness into Science starts to suggest that the current approaches might not be the most suitable tools of tackling consciousness. Therefore, in this paper, an approach that would be (...)
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  39. The Emergent Structure of Consciousness (Part I).Cosmin Visan - 2017 - Journal of Consciousness Exploration & Research 8 (8):604-627.
    Current day Physics and Science in general are based on a computational quantitative-reductionist approach that even though highly successful, they not only still leave consciousness out, but they don’t appear to offer any key of how consciousness is even supposed to be integrated into the current scientific establishment. This delay of integrating consciousness into Science starts to suggest that the current approaches might not be the most suitable tools of tackling consciousness. Therefore, in this paper, an approach that would be (...)
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  40. I Exist.Cosmin Visan - 2015 - Journal of Consciousness Exploration & Research 6 (3):185-193.
    Why is there something rather than nothing? This is probably the most profound question that can be asked. In this paper, a rather unexpected simple solution is provided. The solution comes from analysing the truth value of the proposition “I exist.” It will be shown that this proposition is always true, so our existence is a logical necessity. Speculations about the implications over the universe as a whole are then provided.
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  41. Neuroethics, Moral Agency, and the Hard Problem: A Special Introduction to the Neuroethics Edition of the Journal of Hospital Ethics.Christian Carrozzo - 2017 - Journal of Hospital Ethics 4 (2):47-52.
  42. Is Consciousness Intrinsically Valuable?Andrew Y. Lee - 2018 - Philosophical Studies 175 (1):1-17.
    Is consciousness—subjective, qualitative experience—valuable for its own sake? Some theorists favor the positive view, according to which consciousness itself has intrinsic value, independent of the particular kind of experience instantiated. In contrast, I favor the neutral view, according to which consciousness is neither intrinsically valuable nor disvaluable. This paper clarifies what is at stake when we ask whether consciousness is intrinsically valuable and carves out the theoretical space. Along the way, I also discuss why the neutral view is attractive and (...)
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  43. Block's Overflow Argument.Peter Carruthers - 2017 - Pacific Philosophical Quarterly:65-70.
    This article challenges Block's ‘overflow argument’ for the conclusion that phenomenal consciousness and access-consciousness are distinct. It shows that the data can be explained just as well in terms of a distinction between contents that are made globally accessible through bottom–up sensory stimulation and those that are sustained and made available in working memory through top-down attention.
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  44. Meditation and Consciousness: Can We Experience Experience as Broken?Jake H. Davis - forthcoming - In Rocco J. Gennaro (ed.), Routledge Handbook of Consciousness. Routledge.
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  45. Making Sense of Subjective Time.Geoffrey Lee - 2017 - In Ian Phillips (ed.), The Routledge Handbook of Philosophy of Temporal Experience. Routledge. pp. 157–168.
    Overview of some of the key philosophical problems encountered making sense of the notion of "subjective time", with a focus on the experience of duration. The paper unpacks some of the assumptions behind an intuitive picture of duration experience I call the "simple flow" view, highlighting the availability of alternative models. It then considers a number of obstacles to providing an account of the individuation of subjective features of duration experience.
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  46. Dual Theories: ‘Same but Different’ or ‘Different but Same’?Dean Rickles - 2017 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 59:62-67.
    I argue that, under the glitz, dual theories are examples of theoretically equivalent descriptions of the same underlying physical content: I distinguish them from cases of genuine underdetermination on the grounds that there is no real incompatibility involved between the descriptions. The incompatibility is at the level of unphysical structure. I argue that dual pairs are in fact very strongly analogous to gauge- related solutions even for dual pairs that look the most radically distinct, such as AdS/CFT.
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  47. Language, Thought and Consciousness. [REVIEW]Field Richard W. - 1999 - Southwest Philosophy Review 15 (2):115-118.
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  48. Presentation and the Ontology of Consciousness.Paul M. Livingston - 2017 - Grazer Philosophische Studien 94 (3):301-331.
    _ Source: _Volume 94, Issue 3, pp 301 - 331 The idea that we can understand key aspects of the metaphysics of consciousness by understanding conscious states as having a _presentational_ character plays an essential role in the phenomenological tradition beginning with Brentano and Husserl. In this paper, the author explores some potential consequences of this connection for contemporary discussions of the ontology of consciousness in the world. Drawing on Hintikka’s analysis of epistemic modality, the author argues that the essential (...)
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  49. Violence as Violation of Experiential Structures.Thiemo Breyer - 2017 - Phenomenology and the Cognitive Sciences 16 (4):737-751.
    Violence has become a prominent topic in recent phenomenological investigations. In this paper, I wish to contribute to this ongoing discourse by looking at violence in a literal sense as violation of experiential structures, insofar as it is intentionally, purposefully, and strategically imposed on a subject by another agent. Phenomenology provides the descriptive methodology for elucidating such structures. The violation can take the form of a radicalization, in which one of the aspects of polar experiential spectra becomes predominant, i.e. the (...)
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  50. Problem Umysł-Ciało-Ciało.Evan Thompson & Robert Hanna - 2012 - Avant: Trends in Interdisciplinary Studies 3 (T).
    Robert Hanna and Evan Thompson offer a solution to the Mind-Body-Body Problem. The solution, in a nutshell, is that the living and lived body is metaphysically and conceptually basic, in the sense that one’s consciousness, on the one hand, and one’s corporeal being, on the other, are nothing but dual aspects of one’s lived body. One’s living and lived body can be equated with one’s being as an animal; therefore, this solution to the Mind-Body-Body Problem amounts to an “animalist” version (...)
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