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  1. Julian Albrecht-Gervasi (1969). Ontological Dimensions of Self-Consciousness in M. F. Sciacca's Idealism. Modern Schoolman 46 (4):289-299.
  2. Alexander Batthyany & Avshalom C. Elitzur (eds.) (2006). Mind and its Place in the World: Non-Reductionist Approaches to the Ontology of Consciousness. Ontos.
    By presenting a wide spectrum of non-reductive theories, the volume endeavors to overcome the dichotomy between dualism and monism that keeps plaguing the debate in favor of new and more differentiated positions.
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  3. Jiri Benovsky (2016). Dual‐Aspect Monism. Philosophical Investigations 39 (4):335-352.
    In this article, I am interested in dual-aspect monism as a solution to the mind-body problem. This view is not new, but it is somewhat under-represented in the contemporary debate, and I would like to help it make its way. Dual-aspect monism is a parsimonious, elegant and simple view. It avoids problems with “mental causation”. It naturally explains how and why mental states are correlated with physical states while avoiding any mysteries concerning the nature of this relation. It fits well (...)
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  4. E. Bisiach (1992). Understanding Consciousness: Clues From Unilateral Neglect and Related Disorders. In A. David Milner & M. D. Rugg (eds.), The Neuropsychology of Consciousness. Academic Press. pp. 237--253.
  5. Whately Carington (1949). Matter, Mind and Meaning. New Haven: Yale University Press.
  6. Michael Cerullo (2011). Integrated Information Theory A Promising but Ultimately Incomplete Theory of Consciousness. Journal of Consciousness Studies 18 (11-12):11-12.
    Tononi has proposed a fundamental theory of consciousness he terms Integrated Information Theory (IIT). IIT purports to explain the quantity of conscious experience by linking it with integrated information: information shared by the system as a whole and quantified by adopting a modified version of Shannon's definition of information. Since the fundamental aspect of IIT is information the theory allows for the multiple realizability of consciousness. While there are several concepts within IIT that need further theoretical development, the main failings (...)
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  7. John Dilworth (2008). Free Action as Two Level Voluntary Control. Philosophical Frontiers 3 (1):29-45.
    The naturalistic voluntary control (VC) theory explains free will and consciousness in terms of each other. It is central to free voluntary control of action that one can control both what one is conscious of, and also what one is not conscious of. Furthermore, the specific cognitive ability or skill involved in voluntarily controlling whether information is processed consciously or unconsciously can itself be used to explain consciousness. In functional terms, it is whatever kind of cognitive processing occurs when a (...)
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  8. John Dilworth (2007). Conscious Perceptual Experience as Representational Self-Prompting. Journal of Mind and Behavior 28 (2):135-156.
    Journal of Mind and Behavior 28 no. 2 , pp. 135-156. The self-prompting theory of consciousness holds that conscious perceptual experience occurs when non-routine perceptual data prompt the activation of a plan in an executive control system that monitors perceptual input. On the other hand, routine, non-conscious perception merely provides data about the world, which indicatively describes the world correctly or incorrectly. Perceptual experience instead involves data that are about the perceiver, not the world. Their function is that of imperatively (...)
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  9. William Eastman (1956). A Critical Discussion of Russell's Neutral Monism. Dissertation, Brown University
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  10. Rocco J. Gennaro (2016). Consciousness. Routledge.
    Consciousness is arguably the most important interdisciplinary area in contemporary philosophy of mind, with an explosion of research over the past thirty years from philosophers, psychologists, and scientists. It is also perhaps the most puzzling aspect of the world despite the fact that it is familiar to each of us. Consciousness also seems resistant to any straightforward physical explanation. This book introduces readers to the contemporary problem of consciousness, providing a clear introduction to the overall landscape and a fair-minded critical (...)
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  11. I. Gois (2001). Understanding Consciousness. Disputatio 10:3-21.
  12. Pietro Gori (2015). Leaving the Soul Apart. An Introductory Study. Philosophical Readings 7 (2):3-13.
    In The Analysis of Mind (1921), Bertrand Russell stresses the importance of William James’ late neutral monist view of consciousness for the studies in psychology. In so doing, he focuses on a topic whose roots can be traced back to the nineteenth-century European debate on physiology and scientific psychology. In this introductory paper I shall briefly outline the path that, starting from the revival of Kant in the German scientific debate, leads to both Ernst Mach’s and William James’ questioning the (...)
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  13. S. Grampp (2008). Dualism Still at Work. On Wittgenstein's Certainty. Constructivist Foundations 3 (3):221-225.
    Problem: A dualistic position faces considerable problems as Mitterer, inter alia, clearly pointed out. Mitterer not only wants to name these problems, but to provide a genuine alternative with his non-dualism. However, this non-dualistic alternative also contains severe problems. Thus this text suggests preferring Wittgenstein's concept of a pragmatic investigation of language-games to Mitterer's non-dualism in order to tackle the problems of dualism. Solution: With recourse to Wittgenstein's pragmatic investigation of language-games, a fundamental problem of dualism can be solved. With (...)
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  14. Robert E. Haraldsen, The Flow of the Oscillating Universe.
    A deeper understanding of the dynamics of consciousness, not only in the trivial sense of immaterial psychological relations, but as the prerequisite of the universe itself, may lead to an understanding of gravitation. The following argument acknowledges theories of higher dimensions, such as string-M-theory as important descriptive models along with the embedded theories of quantum mechanics and an expanded relativity theory. It is also presumed that the unexploited consequence of special relativity; extreme relativistic aberration , will turn out to be (...)
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  15. Robert E. Haraldsen (2009). Mind, Matter and Extreme Relativistic Aberration -ERA. Mind and Matter - a Scientific Approach.
    On consciousness and the flow of spacetime with emphasis on Relativity, Quantum Mechanics and extra dimensions from the perspective of extreme relativistic aberration - ERA -/- From the beginning of consciousness we are shaped into an illusive subjective world of inherited collective projections built on phenomenological interactions, obeying solely the realm of purely abstract mathematics.
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  16. John Harvey (2007). Neutral Monism and the Social Character of Consciousness. Philosophy Today 51 (1):52-59.
    After thousands of years of work, the mind-body problem endures as one of the most tantalizing issues in metaphysics. For my purposes I formulate the question as: What is the relation between consciousness and matter? The solution to the mind-body problem that I offer is a version of neutral monism, the view that mental and physical events are both to be derived from some stuff that in itself is neither physical nor mental. This paper specifies the conditions under which consciousness (...)
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  17. Gary Hatfield (2002). Sense-Data and the Philosophy of Mind: Russell, James, and Mach. Principia 6 (2):203-230.
    The theory of knowledge in early twentieth-century Anglo American philosophy was oriented toward phenomenally described cognition. There was a healthy respect for the mind-body problem, which meant that phenomena in both the mental and physical domains were taken seriously. Bertrand Russell's developing position on sense-data and momentary particulars drew upon, and ultimately became like, the neutral monism of Ernst Mach and William James. Due to a more recent behaviorist and physicalist inspired "fear of the mental", this development has been down-played (...)
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  18. L. Hengwei & D. Da (2016). Russellian Monism: The Heritage of Russell’s Construction of Matter From Experience – Review of Consciousness in the Physical World: Perspectives on Russellian Monism. Constructivist Foundations 12 (1):126-129.
    Upshot: The central issue of Consciousness in the Physical World is Russellian monism, which claims that consciousness could be ontologically reduced to intrinsic properties of physical objects. In contemporary discussions, Russellian monism is more broadly defined than Russell’s original version of neutral monism, and it even becomes a family of views. In this review, based on two major distinctions between Russellian monism and Russell’s neutral monism, we point out that these current re-interpretations not only extend Russell’s theory; some may also (...)
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  19. Daniel D. Hutto (2009). Wittgenstein and Reason. [REVIEW] Notre Dame Philosophical Reviews 2009 (2).
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  20. William James (1905). The Place of Affectional Facts in a World of Pure Experience. Journal of Philosophy, Psychology and Scientific Methods 2 (11):281-287.
  21. Peter Joannides (1955). Neutral Monism in Mach. Dissertation, Cornell University
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  22. Philip Chapin Jones (1943). Physics and Idealism. Philosophy of Science 10 (1):34-39.
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  23. Joshua Knobe (2008). Can a Robot, an Insect or God Be Aware? Scientific American.
  24. Timothy Lane & Caleb Liang (2011). Self-Consciousness and Immunity. Journal of Philosophy 108 (2):78-99.
    Sydney Shoemaker, developing an idea of Wittgenstein’s, argues that we are immune to error through misidentification relative to the first-person pronoun. Although we might be liable to error when “I” (or its cognates) is used as an object, we are immune to error when “I” is used as a subject (as when one says, “I have a toothache”). Shoemaker claims that the relationship between “I” as-subject and the mental states of which it is introspectively aware is tautological: when, say, we (...)
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  25. Tom Leffler, The Hard Problem: An Advance Via a Mathematical Framework for Property Dualism.
    At its present stage of development, property dualism exhibits a significant explanatory shortcoming vis-à-vis the hard problem of consciousness in that it fails to specify the bridge laws that it supposes to explain the link between certain physical processes and instances of phenomenal properties (i.e. conscious experiences). This paper identifies a novel possible explanation of such link. It posits a hypothetical feature of certain physical processes–the presence of mathematical singularities in the mathematical laws governing certain of their properties–the presence of (...)
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  26. Brian Leiter & Alexander Miller (1994). Mind Doesn't Matter Yet. Australasian Journal of Philosophy 72 (2):220-28.
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  27. Arthur O. Lovejoy (1913). Realism Versus Epistemological Monism. Journal of Philosophy, Psychology and Scientific Methods 10 (21):561-572.
  28. Luca Malatesti (2002). Forum on Peter, Carruthers. Phenomenal Consciousness: A Naturalistic Theory. Cambridge: Cambridge University Press, 2000. Forum 2 SWIF Philosophy of Mind Review.
    A book symposium on Peter, Carruthers. Phenomenal Consciousness: A Naturalistic Theory. Cambridge: Cambridge University Press, 2000. Contents: Author's précis Colin Allen, Evolving Phenomenal Consciousness - Carruthers's reply. José Luis Bermúdez, Commentary - Carruthers's reply - Reply to Carruthers: Properties, first-order representationalism and reinforcement. Joseph Levine, Commentary - Carruthers's reply. William Seager, Dispositions and Consciousness - Carruthers's reply.
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  29. Giorgio Marchetti (2010). Consciousness, Attention and Meaning. Nova Science Publishers.
    This book presents a comprehensive theoretical framework that explains both human consciousness and meanings through the working of attention. By arguing for a first-person approach to consciousness, this book offers a critical overview of the major theories and empirical findings on consciousness and attention, and exemplifies how one of the most difficult and fundamental conscious experiences to account for, that is, time, can be analyzed by adopting the kind of semantics developed within the presented theoretical framework: Attentional Semantics.
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  30. Fernando Martínez-Manrique & Agustin Vicente (2010). What The...! The Role of Inner Speech in Conscious Thought. Journal of Consciousness Studies 17 (9-10):141-67.
    Abstract: Introspection reveals that one is frequently conscious of some form of inner speech, which may appear either in a condensed or expanded form. It has been claimed that this speech reflects the way in which language is involved in conscious thought, fulfilling a number of cognitive functions. We criticize three theories that address this issue: Bermúdez’s view of language as a generator of second-order thoughts, Prinz’s development of Jackendoff’s intermediate-level theory of consciousness, and Carruthers’s theory of inner speech as (...)
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  31. Robert Wallace Murungi (1967). Bertrand Russell's Theory of Neutral Monism. Dissertation, Columbia University
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  32. Ibrahim Yusuf Najjar (1986). A Study of Russell's Theory of Desire in Connection with His Doctrine of Neutral Monism in "the Analysis of Mind". Dissertation, University of Toronto (Canada)
    In The Analysis of Mind , Russell criticizes a theory that considers desire a conscious mental phenomenon directed towards an imagined object and offers instead an account of desire in terms of behaviour-cycles. ;This theory has been criticized on various grounds: that it is circular and incoherent, that it applies only to needs, and that it is too behaviouristic. I argue that these criticisms are incorrect and that Russell's critics have ignored his doctrine of neutral monism. I study Russell's modified (...)
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  33. Gregory Nixon (2000). Max Velmans' *Understanding Consciousness*. [REVIEW] Journal of Consciousness Studies 7 (10):96-99.
    This is a fine book. In what has become a crowded field, it stands out as direct, deep, and daring. It should place Max Velmans amongst the stars in the field like Chalmers, Dennett, Searle, and Churchland who are most commonly referenced in consciousness studies books and articles. It is direct in that the de rigueur history and review of the body-mind problem is illuminating and concise. It is deep in that Velmans deconstructs the usual idea of an objective world (...)
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  34. Chris Nunn (2013). On Taking Monism Seriously. Journal of Consciousness Studies 20 (9-10):9-10.
    Analogy with the monisms of fundamental physics suggests that a concept of symmetry breaking is likely to help towards developing an understanding of mind/matter monism. I explore some possible consequences of this concept, arguing that a broken symmetry, involving energy and 'what-it-is-like-to-be-ness'along with time, may occur and may manifest in the course of energy measurements. The resultant proto-panpsychist picture has the advantage of indicating how our complex, human consciousness could emerge from proto-conscious elements. It's an account that has empirical, refutable (...)
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  35. Bertrand Russell (1914). On the Nature of Aquaintance II. Neutral Monism. The Monist 24:161-187.
  36. M. Staude (2008). Meaning and Description in Non-Dualism: A Formalization and Extension. Constructivist Foundations 3 (3):231-248.
    Problem: The article seeks to tackle three problems of Mitterer's non-dualistic philosophy. Firstly, the key term description remains not only rather unclear and rudimentary but also isolated from relevant neighboring terms and theories of other disciplines. Secondly, a logical reconstruction and formal model of non-dualism is still lacking. Thirdly, there are hardly any extensions of philosophical non-dualism to non-philosophical disciplines and fields. Findings: The three main findings of the article are based on the abovementioned problems. Firstly, the non-dualistic term description (...)
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  37. J. Brenton Stearns (1963). 25. For the Best Discussion as to Whether or Not It is Illuminating to Say That Phenomenalism and the Mobile Movie Camera Came Into Being at About the Same Time. Review of Metaphysics 16 (3):575-577.
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  38. Patrick Stokes (2010). Whats Missing in Episodic Self-Experience? A Kierkegaardian Response to Galen Strawson. Journal of Consciousness Studies 17 (1-2):1-2.
    In a series of important papers, Galen Strawson has articulated a spectrum of “temporal temperaments,” populated at one end by “Diachronics”, who experience their selves (understood as the “mental entity” they are at this moment) as something that existed in the past and will exist in the future, and at the other end by “Episodics”, who lack any such sense of temporal extension. As a self-declared Episodic, Strawson provides lucid descriptions of what episodicity is like, but cannot furnish a corresponding (...)
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  39. P. Strasser (2008). It, the Nameless God of Dualism. Some Remarks on St. John, the First Non-Dualist, and His Renowned Follower, Josef Mitterer. Constructivist Foundations 3 (3):269-271.
    Excerpt: Can you imagine a non-observable, un-describable state?... There are trivialities that hide abysses... To solve the paradox of the very beginning of the world one has to reject dualistic ontology... From now on, all of the perceptions and ideas embedded in God's mind have never been anything other than descriptions so far and from now on.
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  40. Charles Taliaferro (2005). Consciousness and the Mind of God. Cambridge University Press.
    This work addresses the challenge of contemporary materialism for thinking about God. The book examines contemporary theories of consciousness and defends a non-materialist theory of persons, subjectivity and God. A version of dualism is articulated that seeks to avoid the fragmented outlook of most dualist theories. Dualism is often considered to be inadequate both philosophically and ethically, and is seen as a chief cause of denigrating the body and of promoting individualism and scepticism. Charles Taliaferro defends a holistic understanding of (...)
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  41. Max Velmans (1992). Synopsis of 'Consciousness, Brain and the Physical World'. Philosophical Psychology 5 (2):153-157.
    (1992). Synopsis of ‘consciousness, brain and the physical world’. Philosophical Psychology: Vol. 5, No. 2, pp. 153-157. doi: 10.1080/09515089208573049.
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  42. Max Velmans (1992). The World as-Perceived, the World as-Described by Physics, and the Thing-Itself: A Reply to Rentoul and Wetherick. Philosophical Psychology 5 (2):167 – 172.
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  43. Dave Ward, Tom Roberts & Andy Clark (2011). Knowing What We Can Do: Actions, Intentions, and the Construction of Phenomenal Experience. Synthese 181 (3):375-394.
    How do questions concerning consciousness and phenomenal experience relate to, or interface with, questions concerning plans, knowledge and intentions? At least in the case of visual experience the relation, we shall argue, is tight. Visual perceptual experience, we shall argue, is fixed by an agent’s direct unmediated knowledge concerning her poise (or apparent poise) over a currently enabled action space. An action space, in this specific sense, is to be understood not as a fine-grained matrix of possibilities for bodily movement, (...)
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  44. S. Weber (2008). The Object of Description is the Description of the Object So Far: Non-Dualism and Beyond. Constructivist Foundations 3 (3):140-147.
    Context: The short history of the reception of the philosophy of non-dualism in science is a history of misunderstandings and cursory reception -- the latter especially concerns Mitterer's main work Das Jenseits der Philosophie (The Beyond of Philosophy, which still has not been translated into English). Non-dualism so far is mostly seen either as a kind of constructivism replacing the rhetoric of "construction" with a rhetoric of "description" or as an overall philosophical critique of the use of dualisms, dichotomies or (...)
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Dualism about Consciousness
  1. Istvan A. Aranyosi (2005). Type-a Dualism: A Novel Theory of the Mental-Physical Nexus. Dissertation, Central European University
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  2. Katalin Balog, Illuminati, Zombies and Metaphysical Gridlock.
    In this paper I survey the landscape of anti-physicalist arguments and physicalist responses to them. The anti-physicalist arguments I discuss start from a premise about a conceptual, epistemic, or explanatory gap between physical and phenomenal descriptions and conclude from this – on a priori grounds – that physicalism is false. My primary aim is to develop a master argument to counter these arguments. With this master argument in place, it is apparent that there is a puzzling symmetry between dualist attacks (...)
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  3. Katalin Balog (2012). In Defense of the Phenomenal Concept Strategy1. Philosophy and Phenomenological Research 84 (1):1-23.
    During the last two decades, several different anti-physicalist arguments based on an epistemic or conceptual gap between the phenomenal and the physical have been proposed. The most promising physicalist line of defense in the face of these arguments – the Phenomenal Concept Strategy – is based on the idea that these epistemic and conceptual gaps can be explained by appeal to the nature of phenomenal concepts rather than the nature of non-physical phenomenal properties. Phenomenal concepts, on this proposal, involve unique (...)
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  4. Katalin Balog (1999). Conceivability, Possibility, and the Mind-Body Problem. Philosophical Review 108 (4):497-528.
    This paper was chosen by The Philosopher’s Annual as one of the ten best articles appearing in print in 2000. Reprinted in Volume XXIII of The Philosopher’s Annual. In his very influential book David Chalmers argues that if physicalism is true then every positive truth is a priori entailed by the full physical description – this is called “the a priori entailment thesis – but ascriptions of phenomenal consciousness are not so entailed and he concludes that Physicalism is false. As (...)
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  5. R. Banerjee, A. Bhattacharya, A. Genc & B. M. Arora (2006). Structure of Twins in Gaas Nanowires Grown by the Vapour-Liquid-Solid Process. Philosophical Magazine Letters 86 (12):807-816.
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  6. Jeffrey A. Barrett (2006). A Quantum-Mechanical Argument for Mind–Body Dualism. Erkenntnis 65 (1):97-115.
    I argue that a strong mind–body dualism is required of any formulation of quantum mechanics that satisfies a relatively weak set of explanatory constraints. Dropping one or more of these constraints may allow one to avoid the commitment to a mind–body dualism but may also require a commitment to a physical–physical dualism that is at least as objectionable. Ultimately, it is the preferred basis problem that pushes both collapse and no-collapse theories in the direction of a strong dualism in resolving (...)
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