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  1.  77
    Dreamless Sleep and Some Related Philosophical Issues.Ramesh Kumar Sharma - 2001 - Philosophy East and West 51 (2):210 - 231.
    The phenomenon of dreamless sleep and its philosophical consequences, particularly deep sleep's relevance to such issues as Self, Consciousness, Personal Identity, Unity of Subject, and Disembodied Life, are explored through a discussion, in varying detail, of certain noted doctrines and views--for example of Advaita Vedānta, Hegel, and H. D. Lewis. Finally, with a cue from Leibniz and McTaggart, the suggestion is made that at no stage during sleep is the self without some perceptions, however indeterminate. Support for this hypothesis is (...)
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  2. Manyness of selves, samkhya, and K. C. Bhattacharyya.Ramesh Kumar Sharma - 2004 - Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  3. A reply to A. Kanthamani's comments on my views concerning consciousness vs. dreamless sleep.Ramesh Kumar Sharma - 2003 - Journal of the Indian Council of Philosophical Research 20 (4):208-213.
  4.  41
    Embodiment, subjectivity, and disembodied existence.Ramesh Kumar Sharma - 2011 - Philosophy East and West 61 (1):1-37.
    I think, from the standpoint of present experience, one can fairly start by saying that all experience is lived embodied experience, though it is clear that such a statement, if wholly unqualified, would mean a commitment of extensive implications. 1 Some of these implications I will briefly try to spell out toward the end of this essay. I don’t say our body sets limits to how far our imagination can really go, for clearly, if our imagination were wholly controlled by (...)
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