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  1. How to Define Consciousness—and How Not to Define Consciousness.Prof Max Velmans - 2009 - Journal of Consciousness Studies 16 (5):139-156.
    Definitions of consciousness need to be sufficiently broad to include all examples of conscious states and sufficiently narrow to exclude entities, events and processes that are not conscious. Unfortunately, deviations from these simple principles are common in modern consciousness studies, with consequent confusion and internal division in the field. The present paper gives example of ways in which definitions of consciousness can be either too broad or too narrow. It also discusses some of the main ways in which pre-existing theoretical (...)
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  • Phenomenal Consciousness and Emergence: Eliminating the Explanatory Gap.Todd E. Feinberg & Jon Mallatt - 2020 - Frontiers in Psychology 11.
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  • A Brief Note on How Phenomenal Objects Relate to Objects Themselves.Prof Max Velmans - unknown
    This brief note corrects some basic errors in Meijsing’s (2011) JCS paper on “The Whereabouts of Pictorial Space”, concerning the status of phenomenal objects in the reflexive model of perception. In particular I clarify the precise sense in which a phenomenal object relates to the object itself (the noumenal object) in visual perception.
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  • Examining Coincidences: Towards an Integrated Approach.Laurence Browne - unknown
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  • Background Category and Its Place in the Material World.Dwight Holbrook - 2010 - Mind and Matter 8 (2):145-165.
    However robust the mind's cognitive strategies of objectifying and rendering in object terms conscious experience, there is nevertheless that which resists object/substantivity categorization: an exteriority that comes out of perception itself and that is here termed the 'background '. In seeking out, in this inquiry, the non- objectified and non-thingness part of the observed world, we must first of all distinguish this background from such misrepresenta- tions as mere 'seeming '. The background -- while not thing-like or detectable as data (...)
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  • Experimental Philosophy and the Mbi.Dr John Yates - 2008 - Cogprints.
    Various facets of the MBI are discussed, and how it can be used in connection with experimental philosophy, experimental psychology and neuroscience. Brief historical references are given. The large implications of the MBI with regards to McTaggart's paradox and the resolution of the difficulties with quantum mechanics is mentioned. Later sections deal with the mereological fallacy, multiple universes, teletransportation, mind cloning and mind splitting. Dreamwork is chosen as a prime example of the use of the MBI and recent work by (...)
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  • Dual Aspect Science.Colin Hales - 2009 - Journal of Consciousness Studies 16 (2-3):30-73..
    Our chronically impoverished explanatory capacity in respect of P-consciousness is highly suggestive of a problem with science itself, rather than its lack of acquisition of some particular knowledge. The hidden assumption built into science is that science itself is a completed human behaviour. Removal of this assumption is achieved through a simple revision to our science model which is constructed, outlined and named ‘dual aspect science’ (DAS). It is constructed with reference to existing science being ‘single aspect science’. DAS is (...)
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  • Dual-Aspect Monism À la Pauli and Jung.Harald Atmanspacher - 2012 - Journal of Consciousness Studies 19 (9-10):9-10.
    Dual-aspect monism and neutral monism offer interesting alternatives to mainstream positions concerning the mind-matter problem. Both assume a domain underlying the mind-matter distinction, but they also differ in definitive ways. In the twentieth century, variants of both positions have been advanced by a number of protagonists. One of these variants, the dual-aspect monism due toWolfgang Pauli and Carl Gustav Jung, will be described and commented on in detail. As a unique feature in the Pauli-Jung conception, the duality of mental and (...)
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  • Science-and-Religion/Spirituality/Theology Dialogue: What for and by Whom?K. Helmut Reich - 2008 - Zygon 43 (3):705-718.
    In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three possible purposes (...)
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  • Neutral Monism.Leopold Stubenberg - 2005 - Stanford Encyclopedia of Philosophy.
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  • Free Will and Advances in Cognitive Science.Leonid Perlovsky - 2012 - Open Journal of Philosophy 2 (1):32-37.
    Freedom of will is fundamental to morality, intuition of self, and normal functioning of society. However, science does not provide a clear logical foundation for this idea. This paper considers the fundamental argument against free will, so called reductionism, and why the choice for dualism against monism, follows logically. Then, the paper summarizes unexpected conclusions from recent discoveries in cognitive science. Classical logic turns out not to be a fundamental mechanism of the mind. It is replaced by dynamic logic. Mathematical (...)
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