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  1. The Contemplative Foundations of Classical Daoism.Harold D. Roth - 2021 - SUNY Press.
    In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy (...)
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  • Collective Conscious Experience Across Time.Axel A. Randrup - 2002 - Anthropology of Consciousness 13 (1):27-41.
    The notion of collective conscious experience is here seen as an alternative or complement to themore familiar notion of individual conscious experience. Much evidence supports the concept of collective experience in the present. But what about time? Can a conscious experience which, whenregarded as individual, is referred to the past be considered a collectiveexperience extended in both past and present? My answer is yes, and this answer is supported by evidence about conceptions of time and conscious experience in various cultures, (...)
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  • Phenomenalistic Atomism as a Tertium Quid of Comparative Philosophy. Kuzminski, A. (2021). Pyrrhonian Buddhism: A Philosophical Reconstruction. London and New York: Routledge. [REVIEW]Olena Kalantarova - 2023 - Sententiae 42 (3):97-126.
    Review of Kuzminski, A. (2021). Pyrrhonian Buddhism: A Philosophical Reconstruction. London & New York: Routledge.
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  • Emotion and ethics: An inter-(en) active approach. [REVIEW]Giovanna Colombetti & Steve Torrance - 2009 - Phenomenology and the Cognitive Sciences 8 (4):505-526.
    In this paper, we start exploring the affective and ethical dimension of what De Jaegher and Di Paolo (Phenomenology and the Cognitive Sciences, 6:485–507, 2007 ) have called ‘participatory sense-making’. In the first part, we distinguish various ways in which we are, and feel, affectively inter-connected in interpersonal encounters. In the second part, we discuss the ethical character of this affective inter-connectedness, as well as the implications that taking an ‘inter-(en)active approach’ has for ethical theory itself.
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