86 found
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  1. Attention, Not Self.Jonardon Ganeri - 2017 - Oxford, UK: Oxford University Press.
    Jonardon Ganeri presents a radically reoriented account of mind, to which attention is the key. It is attention, not self, that explains the experiential and normative situatedness of humans in the world. Ganeri draws together three disciplines: analytic philosophy and phenomenology, cognitive science and psychology, and Buddhist thought.
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  2. The self: naturalism, consciousness, and the first-person stance.Jonardon Ganeri - 2012 - Oxford: Oxford University Press.
    Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind.
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  3. Philosophy in classical India: proper work of reason.Jonardon Ganeri - 2001 - New York: Routledge.
    Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively and to call itself into question.
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  4.  86
    The concealed art of the soul: theories of self and practices of truth in Indian ethics and epistemology.Jonardon Ganeri - 2007 - New York: Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  5.  88
    The lost age of reason: philosophy in early modern India, 1450-1700.Jonardon Ganeri - 2011 - New York: Oxford University Press.
    The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the ...
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  6. What Is Cosmopsychism?Jonardon Ganeri & Itay Shani - 2022 - The Monist 105 (1):1-5.
    With the deepening crisis of physicalism and the decline in its status as a sustainable research programme, philosophers of mind have begun to investigate the alternative idea—now commonly designated panpsychism—that consciousness is a fundamental feature of nature, and that the mental states, properties, and events exhibited by human beings are metaphysically grounded in the conscious actuality of reality’s most basic entities. Cosmopsychism is the thesis that the cosmos as a whole displays psychological properties, cosmopsychological properties as we might call them, (...)
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  7. Self-intimation, memory and personal identity.Jonardon Ganeri - 1999 - Journal of Indian Philosophy 27 (5):469-483.
  8. Is this me?A story about personal identity from the Mahāprajñāpāramitopadeśa / Dà zhìdù lùn.Jing Huang & Jonardon Ganeri - 2021 - British Journal for the History of Philosophy 29 (5):739-762.
    ABSTRACT In a Buddhist treatise from around the fourth century CE there is a very remarkable story which serves as a thought experiment calling us to question the nature of self and the identity of persons. Lost in Sanskrit, the passage is fortunately preserved in a Chinese translation, the Dà zhìdù lùn. We here present the first reliable translation directly from the Classical Chinese, and discuss the philosophical significance of the story in its historical and literary context. We emphasise the (...)
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  9.  32
    Virtual Subjects, Fugitive Selves: Fernando Pessoa and His Philosophy.Jonardon Ganeri - 2020 - Oxford University Press.
    This book explores philosophical themes to do with self and subjectivity from the work of the Portuguese writer Fernando Pessoa, best known for the uncategorizable collection of fragmentary writings, published as The Book of Disquiet in 1982, forty-seven years after the author's death.
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  10.  20
    Ethno-Epistemology: New Directions for Global Epistemology.Masaharu Mizumoto & Jonardon Ganeri (eds.) - 2020 - New York: Routledge.
    This volume features new perspectives on the implications of cross-linguistic and cultural diversity for epistemology. It brings together philosophers, linguists, and scholars working on knowledge traditions to advance work in epistemology that moves beyond the Anglophone sphere. The first group of chapters provide evidence of cross-linguistic or cultural diversity relevant to epistemology and discuss its possible implications. These essays defend epistemic pluralism based on Sanskrit data as a commitment to pluralism about epistemic stances, analyze the use of two Japanese knowledge (...)
  11. Jaina Logic and the Philosophical Basis of Pluralism.Jonardon Ganeri - 2002 - History and Philosophy of Logic 23 (4):267-281.
    What is the rational response when confronted with a set of propositions each of which we have some reason to accept, and yet which taken together form an inconsistent class? This was, in a nutshell, the problem addressed by the Jaina logicians of classical India, and the solution they gave is, I think, of great interest, both for what it tells us about the relationship between rationality and consistency, and for what we can learn about the logical basis of philosophical (...)
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  12.  76
    Mental Time Travel and Attention.Jonardon Ganeri - 2017 - Australasian Philosophical Review 1 (4):353-373.
    ABSTRACTEpisodic memory is the ability to revisit events in one's personal past, to relive them as if one travelled back in mental time. It has widely been assumed that such an ability imposes a metaphysical requirement on selves. Buddhist philosophers, however, deny the requirement and therefore seek to provide accounts of episodic memory that are metaphysically parsimonious. The idea that the memory perspective is a centred field of experience whose phenomenal constituents are simulacra of an earlier field of experience, yet (...)
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  13.  41
    The Character of Logic in India.John A. Taber, Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari - 2001 - Journal of the American Oriental Society 121 (4):681.
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  14. Epistemology from a Sanskritic Point of View.Jonardon Ganeri - 2017 - In Stephen Stich, Masaharu Mizumoto & Eric McCready (eds.), Epistemology for the rest of the world. New York: Oxford University Press. pp. 12-21.
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  15. Indian logic.Jonardon Ganeri - 2004 - In Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.), Handbook of the history of logic. Boston: Elsevier. pp. 1--309.
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  16.  13
    Indian Logic: A Reader.Jonardon Ganeri - 2001 - Psychology Press.
    The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.
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  17.  98
    Selfless Receptivity: Attention as an Epistemic Virtue.Nicolas Bommarito & Jonardon Ganeri - 2022 - In Tamar Szabó Gendler, John Hawthorne & Julianne Chung (eds.), Oxford Studies in Epistemology 7. Oxford, GB: Oxford University Press. pp. 1-14.
    A natural way to think of epistemic virtue is by analogy with an archer. Just as a skilled archer is able to take aim and hit a target, a skilled epistemic agent will aim at truth and, if things go well, get things right. Here we highlight aspects of epistemic virtue that do not fit this model, particularly ways in which epistemic virtues can be non-voluntary and not goal-directed. In doing so, we draw on two important figures in the history (...)
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  18. Cross-modality and the self.Jonardon Ganeri - 2000 - Philosophy and Phenomenological Research 61 (3):639-658.
    The thesis of this paper is that the capacity to think of one’s perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the ‘unification’ version of the argument, what needs to be explained is one’s capacity to identify an object touched as the same as an object simultaneously seen. According to the ‘recognition’ version, what needs to be explained is one’s capacity, having once (...)
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  19.  57
    Hindu and Buddhist Ideas in Dialogue: Self and No-Self.Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) - 2012 - Surrey, England: Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  20.  49
    Cosmic Consciousness.Jonardon Ganeri - 2022 - The Monist 105 (1):43-57.
    The phrase “cosmic consciousness” has a surprising and fascinating history. I will show how it first enters into circulation in the writings of the remarkable Englishman Edward Carpenter, a socialist, philosopher, and prescient activist for gay rights and prison reform. Carpenter made a trip to India and Sri Lanka in 1890, where he spent two months sitting at the feet of Ramaswami, an Indian sage and disciple of Tilleinathan Swami. Carpenter invents the phrase in order to paraphrase Ramaswami’s teaching, which (...)
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  21.  10
    Artha =.Jonardon Ganeri - 2006 - New York: Oxford University Press.
    This second volume in the Foundations of Philosophy in India series is an important contribution to the philosophy of language. Here Jonardon Ganeri highlights the significant relationship between semantic power and epistemic power to understand the important philosophical category of meaning.
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  22.  20
    Inwardness: an outsider's guide.Jonardon Ganeri - 2021 - New York: Columbia University Press.
    Where do we look when we look inward? In what sort of space does our inner life take place? Augustine said that to turn inward is to find oneself in a library of memories, while the Indian Buddhist tradition holds that we are self-illuminating beings casting light onto a world of shadows. And a disquieting set of dissenters has claimed that inwardness is merely an illusion-or worse, a deceit. Jonardon Ganeri explores philosophical reflections from many of the world's intellectual cultures, (...)
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  23.  71
    For a (revised) PCA-analysis.Jonardon Ganeri, Paul Noordhof & Murali Ramachandran - 1998 - Analysis 58 (1):45–47.
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  24.  75
    Epistemic Pluralism: From Systems to Stances.Jonardon Ganeri - 2019 - Journal of the American Philosophical Association 5 (1):1-21.
    Drawing on insights from the epistemological work of the Jaina philosophers of classical India, I argue in defense of epistemic pluralism, the view that there are different but equally valid ways of knowing the world. The version of epistemic pluralism I defend is stance pluralism, a pluralism about epistemic stances or perspectives, understood to be policies or stratagems of knowing. I reject the view that the correct way to characterize epistemic pluralism is as consisting in a pluralism about epistemic systems.
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  25.  25
    Artha: Meaning.Jonardon Ganeri - 2011 - Delhi, IN: Oxford University Press India.
    This book examines the theories of meaning or artha in different schools of philosophical thought highlighting the significant relationship between 'word' and 'meaning'. It demonstrates that classical Indian theory of language can inform and be informed by contemporary philosophy.
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  26.  88
    Sanskrit philosophical commentary.Jonardon Ganeri & M. Miri - 2010 - Journal of the Indian Council of Philosophical Research 27:187-207.
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  27. Can you seek the answer to this question? (Meno in India).Amber Carpenter & Jonardon Ganeri - 2010 - Australasian Journal of Philosophy 88 (4):571-594.
    Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...)
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  28.  19
    Philosophy as a Way of Life: Spiritual Exercises from the Buddha to Tagore.Jonardon Ganeri - 2021 - In James M. Ambury, Tushar Irani & Kathleen Wallace (eds.), Philosophy as a way of life: historical, contemporary, and pedagogical perspectives. Malden, MA: Wiley. pp. 116–131.
    The author commences with a discussion on the connection between spiritual exercises and aestheticism. Acquiring knowledge of a certain privileged sort is the key spiritual exercise is the fundamental activity in what Hadot described as a “return to the self.” The section on philosophy and therapy talks about “spiritual exercise” as a practice of discrimination which leads to a “return to the self” in the form of the self's isolation from the perceptual world. The author then discusses returning oneself to (...)
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  29.  90
    The study of indian epistemology: Questions of method—a reply to Matthew dasti and Stephen H. Phillips.Jonardon Ganeri - 2010 - Philosophy East and West 60 (4):541-550.
    I would like to thank the editors of Philosophy East and West for courteously asking me if I would like to respond to Matthew Dasti and Stephen Phillips' very thoughtful remarks about the review I wrote of Phillips' translation and commentary on the pratyakṣa chapter of Gaṅgeśa's Tattvacintāmaṇi, prepared in collaboration with N. S. Ramanuja Tatacharya (Phillips and Tatacharya 2004). Let me begin by reaffirming what I said at the beginning of my review, that the book is "a monumental and (...)
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  30.  31
    Is it Possible to Imagine Being No One?Jonardon Ganeri - 2024 - Journal of Consciousness Studies 31 (5):221-234.
    My aim in this paper is to discuss the imaginability of subjectless consciousness, and in particular the question of whether one can imagine de se being subjectlessly conscious. I will not engage here with the further issue as to whether imaginability entails possibility, and so with the possibility simpliciter of consciousness being subjectless. The question I am interested in is, in another formulation, whether I can imagine being no one. I shall begin by reviewing the literature on a related, if (...)
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  31.  18
    Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy.Jonardon Ganeri - 1999 - Oxford, GB: Oxford University Press.
    The author defends a conception of language as essentially a means for the reception of knowledge through testimony. He finds this account in the work of classical Indian philosophers of language, and presents a detailed analysis of their theories.
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  32.  71
    Argumentation, dialogue and the kathāvatthu.Jonardon Ganeri - 2001 - Journal of Indian Philosophy 29 (4):485-493.
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  33.  51
    An Irrealist Theory of Race.Jonardon Ganeri - 2024 - Critical Philosophy of Race 12 (1):106-125.
    ABSTRACT In this article I draw upon an analogy between a debate in the critical philosophy of race over the metaphysics of race and a debate in Buddhist philosophy of mind over the metaphysics of selves. I argue that there is a defensible irrealist theory of race, corresponding to the performativist theory of self found in certain Buddhist thinkers.
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  34.  16
    Philosophy as Therapeia.Clare Carlisle & Jonardon Ganeri (eds.) - 2010 - Cambridge University Press.
    'Empty are the words of that philosopher who offers therapy for no human suffering. For just as there is no use in medical expertise if it does not give therapy for bodily diseases, so too there is no use in philosophy if it does not expel the suffering of the soul.' The philosopher Epicurus gave famous voice to a conception of philosophy as a cure or remedy for the maladies of the human soul. What has not until now received attention (...)
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  35.  35
    Well-Ordered Science and Indian Epistemic Cultures: Toward a Polycentered History of Science.Jonardon Ganeri - 2013 - Isis 104 (2):348-359.
    This essay defends the view that “modern science,” as with modernity in general, is a polycentered phenomenon, something that appears in different forms at different times and places. It begins with two ideas about the nature of rational scientific inquiry: Karin Knorr Cetina's idea of “epistemic cultures,” and Philip Kitcher's idea of science as “a system of public knowledge,” such knowledge as would be deemed worthwhile by an ideal conversation among the whole public under conditions of mutual engagement. This account (...)
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  36. (1 other version)The Oxford Handbook of Indian Philosophy.Jonardon Ganeri (ed.) - 2014 - New York, NY: Oxford University Press.
    The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The chapters provide a synopsis of the liveliest areas of contemporary research and set new agendas for nascent directions of exploration. Each of the chapters (...)
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  37.  57
    Ancient Indian Logic as a Theory of Case-Based Reasoning.Jonardon Ganeri - 2003 - Journal of Indian Philosophy 31 (1/3):33-45.
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  38.  78
    (1 other version)An irrealist theory of self.Jonardon Ganeri - 2004 - Harvard Review of Philosophy 12 (1):61-80.
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  39. Why Philosophy Must Go Global: A Manifesto.Jonardon Ganeri - 2016 - Confluence 4:134-186.
    The world of academic philosophy is now entering a new age, one defined neither by colonial need for recognition nor by postcolonial wish to integrate. The indicators of this new era include heightened appreciation of the value of world philosophies, the internationalization of the student body, the philosophical pluralism which interaction and migration in new global movements make salient, growing concerns about diversity within a still too-white faculty body and curricular canon, and identification of a range of deep structural problems (...)
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  40.  52
    Meaning and reference in classical india.Jonardon Ganeri - 1996 - Journal of Indian Philosophy 24 (1):1-19.
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  41.  93
    The hindu syllogism: Nineteenth-century perceptions of indian logical thought.Jonardon Ganeri - 1996 - Philosophy East and West 46 (1):1-16.
    Following H. T. Colebrooke's 1824 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the "Nyāya-sūtra," European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts. This article traces the role of these later thinkers in the origins of the (...)
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  42. Contextualism in the Study of Indian Intellectual Cultures.Jonardon Ganeri - 2008 - Journal of Indian Philosophy 36 (5-6):551-562.
    When J. L. Austin introduced two “shining new tools to crack the crib of reality”—the theory of performative utterances and the doctrine of infelicities—he could not have imagined that he was also about to inaugurate a shining new industry in the philosophy of the social sciences. But with its evident concern for the features to which “all acts are heir which have the general character of ritual or ceremonial,” Austin’s theory soon became indispensable in the analysis of ritual, linguistic and (...)
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  43.  95
    Attention and self in Buddhist philosophy of mind.Jonardon Ganeri - 2018 - Ratio 31 (4):354-362.
    Buddhist philosophy of mind is fascinating because it denies that there is a self in one of the ways that has traditionally seemed best able to make sense of that idea: the idea that the self is the agent of actions including the thinking of thoughts. In the Buddhist philosophy of mind of the fifth century thinker Buddhaghosa what does the explanatory work is instead attention. Attention replaces self in the explanation of cognition’s grounding in perception and action; it does (...)
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  44. PPR Symposium on Attention, Not Self.Jonardon Ganeri - 2020 - Philosophy and Phenomenological Research 101 (2):470-474.
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  45.  33
    7 Attending to Absence, and the Role of the Imagination.Jonardon Ganeri - 2023 - In D. Graham Burnett & Justin E. H. Smith (eds.), Scenes of Attention: Essays on Mind, Time, and the Senses. Columbia University Press. pp. 142-159.
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  46. (1 other version)Philosophical Modernities: Polycentricity and Early Modernity in India.Jonardon Ganeri - 2014 - Royal Institute of Philosophy Supplement 74:75-94.
    The much-welcomed recent acknowledgement that there is a plurality of philosophical traditions has an important consequence: that we must acknowledge too that there are many philosophical modernities. Modernity, I will claim, is a polycentric notion, and I will substantiate my claim by examining in some detail one particular non-western philosophical modernity, a remarkable period in 16th to 17th century India where a diversity of philosophical projects fully deserve the label.
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  47. The Self restated.Jonardon Ganeri - 2017 - Philosophical Studies 174 (7):1713-1719.
    This is a short summary of the book The Self: Naturalism, Consciousness and the First-Person Stance. It introduced an “author meets critics” panel at the American Philosophical Association Pacific Division meeting in San Francisco 2016. I try to relate the discussion in the book to recent work that has appeared since its publication.
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  48.  42
    Fernando Pessoa: The Poet as Philosopher.Jonardon Ganeri - 2023 - Royal Institute of Philosophy Supplement 93:193-208.
    Fernando Pessoa (1888–1935) lived what was in many ways an astonishingly modern, transcultural, and translingual life. He was born in Lisbon, the point of departure for Vasco da Gama's voyage to India as commemorated by Pessoa's forebear, the poet Luís de Camões. Pessoa grew up in Anglophone Durban, acquiring a lifelong love for English poetry and language. Returning to Lisbon, from where he would never again leave, he set himself the goal of travelling throughout an infinitude of inner landscapes, to (...)
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  49.  33
    Contextually Incomplete Descriptions: A New Counterexample to Russell?Jonardon Ganeri - 1995 - Analysis 55 (4):287.
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  50.  52
    A Return to the Self: Indians and Greeks on Life as Art and Philosophical Therapy.Jonardon Ganeri - 2010 - Royal Institute of Philosophy Supplement 66:119-135.
    Of the many interrelated themes in Pierre Hadot's Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, two strike me as having a particular centrality. First, there is the theme of attention to the present instant. Hadot describes this as the ‘key to spiritual exercises’, and he finds the idea encapsulated in a quotation from Goethe's Second Faust: ‘Only the present is our happiness’. The second theme is that of viewing the world from above: ‘philosophy signified the (...)
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