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  1. Wuwei and Flow: Comparative Reflections on Spirituality, Transcendence, and Skill in the Zhuangzi.Nathaniel F. Barrett - 2011 - Philosophy East and West 61 (4):679-706.
    One of the many senses of the word spirituality—surely one of the vaguest words in the modern English language—is that of a special quality of life, a sublime fulfillment that somehow transcends the vicissitudes of fortune. According to this sense, spiritual people experience life as having such abundance of value or meaning that they can endure great hardship and tragedy without coming to despair. This abiding fullness and the equanimity it provides are perhaps the greatest prize of the spiritual life.Spiritual (...)
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  2.  31
    A Dynamic Systems View of Habits.Nathaniel F. Barrett - 2014 - Frontiers in Human Neuroscience 8.
  3.  34
    A Neurodynamic Perspective on Musical Enjoyment: The Role of Emotional Granularity.Nathaniel F. Barrett & Jay Schulkin - 2017 - Frontiers in Psychology 8.
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  4.  25
    Foundations of Conduct. Jordan, Nathaniel F. Barrett, Kip Curtis, Liam Heneghan & Randall Honold - 2012 - Environmental Ethics 34 (3):291-312.
    In their effort to emphasize the positive role of nature in our lives, environmental thinkers have tended to downplay or even to ignore the negative aspects of our experience with nature and, even when acknowledging them, have had little to offer by way of psychologically and spiritually productive ways of dealing with them. The idea that the experience of value begins with the experience of existential shame—arising from awareness of the limitations that define the self—needs to be explored. The primary (...)
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  5.  83
    The Perspectivity of Feeling: Process Panpsychism and the Explanatory Gap.Nathaniel F. Barrett - 2009 - Process Studies 38 (2):189-206.
    For mainstream analytic philosophy of mind, the explanatory gap between first- and third-person accounts of consciousness derives from the inaccessibilityof special, “experiential” properties of conscious minds. Within this framework, panpsychism is simply the claim that these special properties are everywhere. In contrast, process panpsychism understands the explanatory gap in terms of the particularity of feeling. While the particularity of feeling cannot be captured by third-person accounts, for this very reason it is amenable to understanding consciousness as an evolutionary process. Thus (...)
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  6.  5
    Foundations of Conduct: A Theory of Values and Its Implications for Environmentalism.Iii William Jordan, Nathaniel F. Barrett, Kip Curtis, Liam Heneghan, Randall Honold & Todd Levasseur - 2012 - Environmental Ethics 34 (3):291-312.
    In their effort to emphasize the positive role of nature in our lives, environmental thinkers have tended to downplay or even to ignore the negative aspects of our experience with nature and, even when acknowledging them, have had little to offer by way of psychologically and spiritually productive ways of dealing with them. The idea that the experience of value begins with the experience of existential shame—arising from awareness of the limitations that define the self—needs to be explored. The primary (...)
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  7.  35
    A Confucian Theory of Shame.Nathaniel F. Barrett - 2015 - Sophia 54 (2):143-163.
    This essay develops a Confucian theory of shame within a framework of related concepts, including concepts of value, personhood, and human flourishing. It proposes that all of these concepts should be understood in terms of a metaphysical concept of harmony. Moreover, it argues that this concept of harmony entails a relational experience of value, such that the experience of self-value and ‘other value’ are deeply intertwined. An important implication of this theory is that the harmonic realization of value that is (...)
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  8.  3
    Complejidad.Nathaniel F. Barrett - 2017 - Diccionario Interdisciplinar Austral.
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  9.  5
    Defining Religion: Essays in Philosophy of Religion by Robert Cummings Neville.Nathaniel F. Barrett - 2021 - American Journal of Theology and Philosophy 41 (2):188-192.
    In this book, Robert Neville brings together twenty essays that articulate and support his understanding of religion as "human engagement of ultimacy". Most of the essays were originally prepared during the same period in which he wrote his three-volume Philosophical Theology ; accordingly, many of the early chapters can serve as introductions to the latter work. In later chapters, Neville sharpens his view of religion in conversation with various friendly rivals, including philosophical theologians and pragmatists. Most of the essays were (...)
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  10.  8
    Emotional Granularity and the Musical Enjoyment of Sadness Itself.Nathaniel F. Barrett, Jay Schulkin & Javier Bernacer - 2017 - Behavioral and Brain Sciences 40.
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  11. Process Approaches to Consciousness in Psychology, Neuroscience, and Philosophy of Mind.Nathaniel F. Barrett - 2011 - American Journal of Theology and Philosophy 32 (2):197-200.
    I imagine that many readers of AJTP will find it hard to get excited about a new collection of essays about consciousness from the process perspective, no matter how good it is purported to be, because they are bored with the so-called "problem of consciousness" and uninterested in playing the role of the choir for what looks like a lot of old-fashioned Whiteheadian preaching. But in fact this book was conceived with the intention to do much more than preach to (...)
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  12.  2
    Review of Wayne Wu’s Attention. [REVIEW]Nathaniel F. Barrett - 2014 - Scientia et Fides 2 (2):303-310.
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  13. Seeing is Believing? How Reinterpreting Perception as Dynamic Engagement Alters the Justificatory Force of Religious Experience.Nathaniel F. Barrett & Wesley J. Wildman - 2009 - International Journal for Philosophy of Religion 66 (2):71 - 86.
    William Alston’s Theory of Appearing has attracted considerable attention in recent years, both for its elegant interpretation of direct realism in light of the presentational character of perceptual experience and for its central role in his defense of the justificatory force of Christian mystical experiences. There are different ways to account for presentational character, however, and in this article we argue that a superior interpretation of direct realism can be given by a theory of perception as dynamic engagement. The conditions (...)
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  14.  5
    The Aims of Intensity and Agreement: A Response to Robert C. Neville's Metaphysics of Goodness.Nathaniel F. Barrett - 2020 - The Pluralist 15 (3):8.
    in the context of neville’s other work, the first thing to say about this book is that its main topic, the metaphysics of goodness, carries forward one of the major themes of his entire philosophical corpus, starting with his first article “Man’s Ends,” published in 1962. Together with his ontological theory of creation ex nihilo, Neville’s axiological-relational metaphysics—his metaphysics of harmony—is what most distinguishes his thought and unifies it as a system. Moreover, for Neville, axiology and ontology are integrally related (...)
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  15.  16
    Tragic Beauty in Whitehead and Japanese Aesthetics by Steve Odin.Nathaniel F. Barrett - 2018 - American Journal of Theology and Philosophy 39 (2):64-68.
    Steve Odin’s latest book is an outstanding example of comparative philosophy in a sympathetic mode: through meticulous exposition of the consonant features of two seemingly disparate perspectives—the philosophy of Alfred North Whitehead and the “religio-aesthetic” tradition of Japanese Buddhist philosophy and the arts—Odin builds a powerful argument of deep sympathetic resonance. At the same time, Odin makes a compelling case for understanding Whitehead’s philosophical system through his aesthetics and, in this light, presents Whitehead’s philosophy as a leading exemplar of a (...)
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  16.  76
    The Promise and Peril of Ecological Restoration: Why Ritual Can Make a Difference 1.Nathaniel F. Barrett - 2011 - American Journal of Theology and Philosophy 32 (2):139 - 155.
    Writing in 1992, biologist E. O. Wilson prophesied, "Here is the means to end the great extinction spasm. The next century will, I believe, be the era of restoration in ecology." 2 This statement has become the rallying cry for advocates of ecological restoration, an emerging international environmental movement focused on the renewal of damaged or destroyed ecosystems. 3 The benefits promised by ecological restoration are manifold. In addition to its primary ecological goals of replenished biodiversity and improved ecosystem functioning, (...)
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  17.  3
    The Perspectivity of Feeling: Process Panpsychism and the Explanatory Gap.Nathaniel F. Barrett - 2010 - Chromatikon 6:63-77.
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  18.  38
    The Perspectivity of Feeling: Process Panpsychism and the Explanatory Gap.Nathaniel F. Barrett - 2010 - Chromatikon 6 (2):63-77.
    For mainstream analytic philosophy of mind, the explanatory gap between first- and third-person accounts of consciousness derives from the inaccessibilityof special, “experiential” properties of conscious minds. Within this framework, panpsychism is simply the claim that these special properties are everywhere. In contrast, process panpsychism understands the explanatory gap in terms of the particularity of feeling. While the particularity of feeling cannot be captured by third-person accounts, for this very reason it is amenable to understanding consciousness as an evolutionary process. Thus (...)
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  19.  13
    The Perspectivity of Feeling.Nathaniel F. Barrett - 2010 - Chromatikon 6:63-77.
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  20.  24
    ‘I Can’ Vs. ‘I Want’: What’s Missing From Gallagher’s Picture of Non-Reductive Cognitive Science.Javier Sánchez-Cañizares, Miguel García-Valdecasas & Nathaniel F. Barrett - 2018 - Australasian Philosophical Review 2 (2):209-213.
    We support the development of non-reductive cognitive science and the naturalization of phenomenology for this purpose, and we agree that the ‘relational turn’ defended by Gallagher is a necessary step in this direction. However, we believe that certain aspects of his relational concept of nature need clarification. In particular, Gallagher does not say whether or how teleology, affect, and other value-related properties of life and mind can be naturalized within this framework. In this paper, we argue that given the phenomenological (...)
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