b>: The problem of how physical systems, such as brains, come to represent themselves as subjects in an objective world is addressed. I develop an account of the requirements for this ability that draws on and refines work in a philosophical tradition that runs from Kant through Peter Strawson to Gareth Evans. The basic idea is that the ability to represent oneself as a subject in a world whose existence is independent of oneself involves the ability to represent (...) space, and in particular, to represent oneself as one object among others in an objective spatial realm. In parallel, I provide an account of how this ability, and the mechanisms that support it, are realized neurobiologically. This aspect of the article draws on, and refines, work done in the neurobiology and psychology of egocentric and allocentric spatial representation. (shrink)

Self, World, and Time takes up the question of the form and matter of Christian ethics as an intellectual discipline. What is it about? How does Christian ethics relate to the humanities, especially philosophy, theology, and behavioral studies? How does its shape correspond to the shape of practical reason? In what way does it participate in the proclamation of the gospel of Jesus Christ? Oliver O'Donovan discusses ethics with self, world, and time as foundation poles of (...) moral reasoning, and with faith, love, and hope as the virtues anchoring the moral life. Blending biblical, historico-theological, and contemporary ideas in its comprehensive survey, Self, World, and Time is an exploratory study that adds significantly to O'Donovan's previous theoretical reflections on Christian ethics. (shrink)

Is self-consciousness a condition of possibility for knowledge? Does Kant s theory of self-consciousness commit us to transcendental idealism? How convincing is Kant s theory of self-consciousness? How should we understand transcendental idealism? What is Hegel s alternative? How do Kant and Hegel conceive of the beautiful? How do their conceptions of beauty relate to their metaphysics? In this volume, some of the world s most renowned Kant and Hegel scholars seek to provide answers.".

Adi Da argues that no solutions currently proposed are sufficient to righten the present unsustainable trajectory of life on Earth, because there is no integrated approach to the ordering of society and use of the planet. The presumption of separateness—manifesting collectively as separate “tribes” vying for control—characterizes human affairs, rather than the prior (“a priori”) unity of existence. The struggle for dominance is the “stave in the wheels” of the Earth-system's inherent capacity to self-correct. A new institution, “the Global (...) Cooperative Forum,” is proposed—invoked by “everybody-all-at-once” (a global populace awakened as a single force, capable of cooperatively effecting global change). (shrink)

Imagine playing a game of chess with such poorly carved pieces that it is well nigh impossible to tell the difference between them. The bishops, knights, pawns, etc., are, by your lights, perceptually indistinguishable. Imagine still that your opponent can see these differences quite clearly, much to your dismay. You might be able to begin the game with a memorized opening, perhaps, but it wouldn’t take long to lose track of the ongoings and your resignation would soon follow. It’s not (...) a fair game, to be.. (shrink)

The claim to be defended may be called phenomenological neutral monism: phenomenological neutral monism about perception (or selfless perception): ordinary perception does not intrinsically present us with the distinction between itself and its objects, that is, with the fact that its objects exist (or seem to exist) independently of the perceptual act.

Christianity proposes that God can be accessed both in the subjectivity of the human self and in the World. This admittedly strange idea can be understood by drawing certain insights from Michel Henry and Dumitru Stăniloae. For Henry, the connection between God and the human self in subjectivity is understood as the generation of the human as a living self in the absolute Life which is God. For Stăniloae, the connection between God and the World (...) is understood through the interpretation of the cosmos as an intelligible medium by which the dialog between God and the human being takes place. These two thinkers have certain lacunae, but their proposals can be fruitfully combined through the supposition that the World is the “body” of God, i.e. His inner life as seen from the outside. (shrink)

This book provides a philosophical examination of the extent to which legalizing same-sex marriage can contribute to ending the discrimination and social stigma faced by LGBT men and women in the Western world.

ABSTRACT The paper intends to build a dialogue between Nāgārjuna and Schelling on Self, world, and standpoints, taking as main references Nāgārjuna's The Fundamental Verses of the Middle Way and Schelling's Philosophical Letters on Dogmatism and Criticism. Whereas Nāgārjuna criticizes the substantialization of beings by resorting to the discourse of the dependent co-origination in order to overcome suffering, Schelling, on his turn, refutes the fanaticism based on dogmatism's tenets in favor of the criticism interpreted according to its spirit, (...) and not according to its letter, in order to emancipate humanity. Starting with a succint contextualization of the Eastern and Western philosophical discourse, proceeding further to discuss the philosophies of both thinkers, the paper is concluded by assessing their theories. RESUMO O artigo pretende construir as linhas gerais do diálogo entre Nāgārjuna e Schelling sobre o eu, o mundo e os pontos de vista sobre eles, tomando como referência seus respectivos textos: Versos fundamentais sobre o caminho do meio e cartas filosóficas sobre dogmatismo e criticismo. Enquanto Nāgārjuna critica a substancialização dos entes em favor da explicação destes por meio do discurso calcado na cooriginação dependente tendo em vista a superação do sofrimento, Schelling, por seu turno, rejeita o delírio fanático ancorado nas teses do dogmatismo em favor de uma filosofia crítica, interpretada segundo seu espírito e não de acordo com sua letra, tendo em vista emancipar a humanidade. Iniciando com uma sucinta contextualização do discurso filosófico oriental e ocidental, passando, posteriormente, para a apresentação do pensamento dos dois autores, o artigo é encerrado com uma avaliação de suas teorias. (shrink)

This paper defends Gadamer’s conception of dialogical truth against the objection that it amounts to no more than the achievement of dialogical consensus. It shows that there is a more radical conception of truth at stake in Gadamer’s analysis of dialogical rationality, one which is grounded in the ontological continuity of subject and object. Such a conception of truth only becomes visible if we hew closely to Gadamer’s account of dialogue as a process in which the individual actions and intentions (...) of the participants are taken up into a movement that has its own dynamic, such that the truth is something that acts on our understanding in an event that happens to us. (shrink)

This book aims to understand why women are the targets of online hate speech and how we can stop this from occurring. -/- Why are women so frequently targeted with hate speech online and what can we do about it? Psychological explanations for the problem of woman-hating overlook important features of our social world that encourage latent feelings of hostility toward women, even despite our consciously-held ideals of equality. Louise Richardson-Self investigates the woman-hostile norms of the English-speaking internet, (...) the ‘rules’ of engagement in these social spaces, and the narratives we tell ourselves about who gets to inhabit such spaces. It examines the dominant imaginings (images, impressions, stereotypes, and ideas) of women that are shared in acts of hate speech, highlighting their ‘emotional stickiness’. But offering strategies through which we may reimagine our norms of online engagement, the stories that justify those norms, and the logic that makes sense of it all, this book shows how we can create alternative visions of what it means to take up online space as a woman and to ensure that women are seen as entitled to be there. By exploring aspects of ‘social imaginaries’ theory and applying it to the problem of hate speech against women online, this book illuminates why woman-hating has become such a prominent feature of this environment and how we can make these spaces safer for women. (shrink)

Background The fourth section of the 1967 Abortion Act states that individuals (including health care practitioners) do not have to participate in an abortion if they have a conscientious objection. A conscientious objection is a refusal to participate in abortion on the grounds of conscience. This may be informed by religious, moral, philosophical, ethical, or personal beliefs. Currently, there is very little investigation into the impact of conscientious objection on service users in Britain. The perspectives of service users are imperative (...) in understanding the real-world consequences and potential impact of conscientious objection and should be considered when creating and reviewing policies and guidelines. This research provided a platform for women and those who can become pregnant to share their experiences and opinions at a time when these voices are largely excluded in the great tradition of Western political philosophy and law-making processes. Method Five service users were interviewed using a narrative interview approach to uncover their abortion journeys and experiences of conscientious objection. Findings The findings were presented as found poems and uncovered that doctors are not always: informing service users that they have a conscientious objection to abortion, giving service users enough information to access abortion (indirect referral), treating them non-judgmentally, and providing medically correct information. Service users did not experience burdens such as long waiting times and were still able to access legal abortion. However, service users did experience negative emotional effects, as they were often left feeling scared, angry, and hopeless when they were not referred and/or were mistreated. Conclusions Findings indicate that conscientious objection could work in practice. However, it is currently failing some individuals on an emotional level, as not all doctors are adhering to guidelines. Conscientious objection in Britain needs to be addressed, to ensure service users receive fair, impartial, non-judgmental care. (shrink)

This introduction to Tanabe Hajime (1885-1962), the critical successor of the "father of contemporary Japanese philosophy" Nishida Kitaro (1870-1945), focuses on Hajime's central philosophical ideas and perspective on "self," "world," "knowledge," and the "purpose of philosophizing". Exploring his notable philosophical ideas including the logic of species, metanoetics, and philosophy of death, it addresses his life-long study of the history of Western philosophy. It sets out his belief that Western framework of thinking is incapable of giving sufficient answers to (...) the philosophical questions concerning the self and the world together and discusses the central ideas he developed while working in Eastern traditions such as Confucianism and Daoism. Featuring comprehensive further reading lists, discussion questions and teaching notes, this is an ideal introductory guide to Tanabe Hajime suitable for anyone interested in Japanese and World philosophy, as well as the development of the Kyoto School. (shrink)

The Norman Rockwell image of the American physician who fixed the broken arm of a child, treated the father for hypertension, and brought an unborn child into this world is now almost nonexistent. Since the time of the Rockwell portrait, a highly technical medical industry has evolved. Now two-thirds of physicians are board certified in subspecialties, and patients visit an average of 3–4 different physicians per year. Today's physicians see themselves less as “benevolent and wise counselors overseeing the patient's (...) welfare and more as objective scientists applying the latest technical methods to bring about the desired end.” The intimate patient-physician relationship that was once the norm in our society is rapidly disappearing. (shrink)

Heidegger is often criticised for having next to nothing to say about human sociality. Yet, his work provides neglected resources for understanding the nature of social life. Drawing on his celebrated philosophy of mind and philosophy of action, the book systematically reconstructs Heidegger’s social ontology. It argues that Heidegger’s famous claim that human mindedness and agency is constitutively being-in-the-world implies that we can only understand others, do things with others, and form lasting groups with others if we pre-reflectively correlate (...) their behaviour with our own projects and the world that lies between us. Drawing on both his published texts, lecture courses, and notebooks, the book puts Heidegger into dialogue with contemporary debates on social cognition, collective intentionality, and social normativity, while also reassessing the significance of his account of authenticity and criticising his affiliation with Nazism. Written in a clear and engaging style, this book is an essential contribution to contemporary phenomenology and social ontology. (shrink)

This book articulates a systematic vision of an international legal system grounded in the commitment to justice for all persons. It provides a probing exploration of the moral issues involved in disputes about secession, ethno-national conflict, "the right of self-determination of peoples," human rights, and the legitimacy of the international legal system itself. Buchanan advances vigorous criticisms of the central dogmas of international relations and international law, arguing that the international legal system should make justice, not simply peace among (...) states, a primary goal, and rejecting the view that it is permissible for a state to conduct its foreign policies exclusively according to what is in the "national interest." He also shows that the only alternatives are not rigid adherence to existing international law or lawless chaos in which the world's one superpower pursues its own interests without constraints. This book not only criticizes the existing international legal order, but also offers morally defensible and practicable principles for reforming it. Justice, Legitimacy, and Self-Determination will find a broad readership in political science, international law, and political philosophy. (shrink)

Does a liberal state, dedicated to the principles of freedom and equality, have a moral right to exclude? In her book, Liberal Self-Determination in a World of Migration, Luara Ferracioli makes a c...

1. The present paper is a continuation of my “Self-Ownership, World Ownership, and Equality,” which began with a description of the political philosophy of Robert Nozick. I contended in that essay that the foundational claim of Nozick's philosophy is the thesis of self-ownership, which says that each person is the morally rightful owner of his own person and powers, and, consequently, that each is free to use those powers as he wishes, provided that he does not deploy (...) them aggressively against others. To be sure, he may not harm others, and he may, if necessary, be forced not to harm them, but he should never be forced to help them, as people are in fact forced to help others, according to Nozick, by redistributive taxation. (shrink)

Spirituality has mostly been studied in psychology as implied in the process of overcoming adversity, being triggered by negative experiences, and providing positive outcomes. By reversing this pathway, we investigated whether spirituality may also be triggered by self-transcendent positive emotions, which are elicited by stimuli appraised as demonstrating higher good and beauty. In two studies, elevation and/or admiration were induced using different methods. These emotions were compared to two control groups, a neutral state and a positive emotion (mirth). (...) class='Hi'>Self-transcendent positive emotions increased participants' spirituality (Studies 1 and 2), especially for the non-religious participants (Study 1). Two basic world assumptions, i.e., belief in life as meaningful (Study 1) and in the benevolence of others and the world (Study 2) mediated the effect of these emotions on spirituality. Spirituality should be understood not only as a coping strategy, but also as an upward spiralling pathway to and from self-transcendent positive emotions. (shrink)

A study of physicians and medical students was conducted to determine the various philosophical positions they hold with respect to ethical decision-making in medicine and their epistemological presuppositions in relationship to the subjective-objective controversy in value theory. The study revealed that most physicians and medical students tend to be objectivists in value theory, i.e., believe that value judgements are knowledge claims capable of being true or false and are expressions of moral requirements and normative imperatives emanating from an external value (...) structure or moral order in the world, but that most physicians and medical students are inconsistent in the philosophical foundations of their medical ethical decision-making, i.e., in decision-making regarding values they tend to hold beliefs which are incompatible with other beliefs they hold about values. The study also revealed that most physicians and medical students think more emphasis should be placed upon medical ethics in medical education. (shrink)

A study of clinical medical ethicists was conducted to determine the various philosophical positions they hold with respect to ethical decision making in medicine and their various positions' relationship to the subjective-objective controversy in value theory. The study consisted of analyzing and interpreting data gathered from questionnaires from 52 clinical medical ethicists at 28 major health care centers in the United States. The study revealed that most clinical medical ethicists tend to be objectivists in value theory, i.e., believe that value (...) judgments are knowledge claims capable of being true or false and therefore expressions of moral requirements and normative imperatives emanating from an external value structure or moral order in the world. In addition, the study revealed that most clinical medical ethicists are consistent in the philosophical foundations of their ethical decision making, i.e., in decision making regarding values they tend not to hold beliefs which are incompatible with other beliefs they hold about values. (shrink)

What is right in the corporation is not what is right in a man's home or in his church," a former vice-president of a large firm observes. "What is right in the corporation is what the guy above you wants from you." Such sentiments pervade American society, from corporate boardrooms to the basement of the White House. In Moral Mazes, Robert Jackall offers an eye-opening account of how corporate managers think the world works, and of how big organizations shape (...) moral consciousnss. Based on extensive interviews with managers at every level of two industrial firms and of a large public relations agency, Moral Mazes takes the reader inside the intricate world of the corporation. It is a world where hard work does not necessarily lead to success, but where sharp talk, self-promotion, powerful patrons, and sheer luck might; where intense competition is masked by cheerfully bland public faces; where intentions are cloaked and frankness is simply one of many guises; and where words are always provisional and accountability often depends on the ability to outrun mistakes. In this topsy-turvy world, managers must bring often unforgiving technology and always difficult people together to make money, an uncompromising task demanding continual compromises with conventional verities. Moral issues are translated into practical concerns and into issues of public relations. Sooner or later, managrs ask themselves: How does one act in such a world and maintain a sense of personal integrity? Moral Mazes is a brilliant, sometimes disturbing, often wildly funny study of corporate thinking, decision-making, and morality. It is an analytical work of great importance, one filled with compelling real life stories of the men and women charged with running the business of America. It is a book for anyone interested in how big organizations actually function, or who is concerned with the current moral malaise in our public life. (shrink)

Self and World is an exploration of the nature of self-awareness. Quassim Cassam challenges the widespread and influential view that we cannot be introspectively aware of ourselves as objects in the world. In opposition to the views of many empiricist and idealistic philosophers, including Hume, Kant and Wittgenstein, he argues that the self is not systematically elusive from the perspective of self-consciousness, and that consciousness of our thoughts and experiences requires a sense of our (...) thinking, experiencing selves as shaped, located, and solid physical objects in a world of such objects. Awareness of oneself as a physical object involves forms of bodily self-awareness whose importance has seldom been properly acknowledged in philosophical accounts of the self and self-awareness. The conception of self-awareness defended in this book helps to undermins the idealist thesis that the self does not belong to the world, and also the claim that the existence of subjects or persons is only a derivative feature of reality. In the final part of the book, Cassam argues that the existence of persons is a substantial fact about the world, and that it is not possible to give a complete description of reality without claiming that persons exist. This clear, original, and challenging treatment of one of the deepest intellectual problems will demand the attention of all philosophers and cognitive scientists who are concerned with the self. (shrink)

Current cosmological theories say that the world is so big that all possible observations are in fact made. But then, how can such theories be tested? What could count as negative evidence? To answer that, we need to consider observation selection effects.

The Exclusion Thesis states that the self is not an object among others in the world. This chapter examines and rejects two arguments for the thesis, theion Argument, and the Self‐Consciousness Argument. The Abstraction argument claims that the metaphysical subject, which is not an object among others in the world, is an abstraction from the empirical self. The Self‐Consciousness argument claims that the cognitive subject cannot, on pain of circularity, become an object for itself.

Although most aspects of world and self-consciousness are inherently subjective, neuroscience studies in humans and non-human animals provide correlational and causative indices of specific links between brain activity and representation of the self and the world. In this article we review neuroanatomic, neurophysiological and neuropsychological data supporting the hypothesis that different levels of self and world representation in vertebrates rely upon i) a 'basal' subcortical system that includes brainstem, hypothalamus and central thalamic nuclei and (...) that may underpin the primary (or anoetic) consciousness likely present in all vertebrates; and ii) a forebrain system that include the medial and lateral structures of the cerebral hemispheres and may sustain the most sophisticated forms of consciousness (e.g. noetic (knowledge based) and autonoetic, reflective knowledge). We posit a mutual, bidirectional functional influence between these two major brain circuits. We conclude that basic aspects of consciousness like primary self and core self (based on anoetic and noetic consciousness) are present in many species of vertebrates and that, even self-consciousness (autonoetic consciousness) does not seem to be a prerogative of humans and of some non-human primates but may, to a certain extent, be present in some other mammals and birds. (shrink)

A blueprint for social change showing how we can reverse the destructive attitudes that threaten our world.

James B. Ashbrook's "new natural theology in an empirical mode" pursued an integrated understanding of the spiritual, psychological, and neurological dimensions of spiritual life. Knowledge of neuroscience and personality theory was central to his quest, and his understandings were necessarily revised and amplified as scientific findings emerged. As a result, Ashbrook's legacy may serve as a case example of how to do religion-and-science in a milieu of scientific change. The constant in the quest was Ashbrook's core belief in the basic (...) holism of brain, mind, personality, the nature of reality, and the underlying reality of God. (shrink)

Revisiting African philosophy’s classic questions, D. A. Masolo advances understandings of what it means to be human—whether of African or other origin. Masolo reframes indigenous knowledge as diversity: How are we to understand the place and structure of consciousness? How does the everyday color the world we know? Where are the boundaries between self and other, universal and particular, and individual and community? From here, he takes a dramatic turn toward Africa’s current political situation and considers why individual (...) rights and freedoms have not been recognized, respected, demanded, or enforced. Masolo offers solutions for containing socially destructive conduct and antisocial tendencies by engaging community. His unique thinking about community and the role of the individual extends African philosophy in new, global directions. (shrink)

B'Imagine that you could choose a book that everyone in the world would read. My choice would be this book.' Roger Crisp, Ethics -/- Many people have an uneasy feeling that they may be missing out on something basic that would give their lives a significance it currently lacks. But how should we live? What is there to stop us behaving selfishly? In a highly readable account which makes reference to a wide variety of sources and everyday issues, Peter (...) Singer suggests that the conventional pursuit of self- interest is individually and collectively self-defeating. Taking into consideration the beliefs of Jesus, Kant, Rousseau, and Adam Smith amongst others, he looks at a number of different cultures, including America, Japan, and the Aborigines to assess whether or not selfishness is in our genes and how we may find greater satisfaction in an ethical lifestyle. (shrink)

Cosmopolitanism has been understood as a postnational identity. This conflates the distinction between nation and nationalism. Most accounts of cosmopolitanism emphasise its legal form or its cultural dimension or its political. This paper argues for a civic dimension to cosmopolitanism, conceived of in terms of discourses of self, other and world. This is tied to a notion of nations without nationalism.

In Segmented Worlds and Self, Yi-Fu Tuan is sensitive to the fact that “the isolated, critical and self-conscious individual is a cultural artifact” whose development “is closely tied to the evolution of aworld that is progressively more complex, specialized, and segmented.” (p. 139) He argues that in the West this process of segmentation began at the end of the Middle Ages when communal forms of life started to disintegrate and gave way to more individualistic modes of experience and (...) perception. Tuan explores certain manifestations of this process, particularly how the increasing preoccupation with individuality, privacy, and interiority is mirrored in the transformation of eating habits, living arrangements, and the nature of the theatre. (shrink)

In light of the complex notions ofidentity, this paper attempts to consider howto perceive the notion of world citizenship.The paper looks to discussions on the self andidentity; focusing on the writing of CharlesTaylor and Alasdair MacIntyre, with particularattention given to the notion of an integratedself.

Left-libertarianism is a version of Lockean libertarianism that combines the idea that each person is the full rightful owner of herself and the idea that each person should have the right to own a roughly equal amount of the world's resources. This essay argues against left-libertarianism. The specific target is an interesting form of left-libertarianism proposed by Michael Otsuka that is especially stringent in its equal world ownership claim. One criticism advanced is that there is more tension than (...) Otsuka acknowledges between private ownership of self and equal ownership of the world. This emerges once one notices that self-ownership should not be conceived merely in a thin, formal way but also as a thicker substantive insistence on wide individual freedom. A second criticism is that in other respects the formal idea of self-ownership that Otsuka and other left-libertarians embrace is an extreme doctrine that merits rejection. (shrink)

Self-reflexive videogames are videogames designed to materialize critical and/or satirical perspectives on the ways in which videogames themselves are designed, played, sold, manipulated, experienced, and understood as social objects. This essay focuses on the use of virtual worlds as mediators, and in particular on the use of videogames to guide and encourage reflections on technical, interactive, and thematic conventions in videogame design and development. Structurally, it is composed of two interconnected parts: -/- 1) In the first part of this (...) essay, I will discuss NECESSARY EVIL (Gualeni et al., 2013), an experimental videogame that I designed as a self-reflexive virtual artifact. With the objective of clarifying the philosophical aspirations of self-reflexive videogames – and in order to understand how those aspirations can be practically pursued – I will dissect and examine the design decisions that contributed to the qualities of NECESSARY EVIL as an example of “playable philosophy”. -/- 2) Taking off from the perspectives on self-reflexive videogames offered in the first part of the essay, the second half will focus on virtual worlds as viable mediators of philosophical thought more in general. In this section, I will argue that, both through the practice of game design and through the interactive experiences of virtual worlds, twenty-first century philosophers have the possibility to challenge the often-unquestioned understanding of written discourse as the only context in which philosophical thought can emerge and be developed. (shrink)

What we regard as real are the objects of the phenomenal world which we perceive. We regard those that we see objectively, as in the third person perspective, as real. What then is the mind that pe...

Using the term world to mean a creative response to objective reality, this book considers the ways in which Eastern and Western peoples construct their natural, social, aesthetic, and religious worlds. It points the way to a view of Eastern and Western as complementary, rather than contradictory, descriptions.

Is self-consciousness intentional? Consciousness of oneself-as-object is, in the sense that the subject is there taken as its own object of intentional consciousness. Contrastively, it has been argued that consciousness of oneself-as-subject is not intentional, precisely in that it does not involve taking oneself as an intentional object. Here, it is rather proposed that consciousness of oneself-as-subject is tied to intentionality in that it involves being conscious of oneself as an intentional subject, i.e. as a subject directed at intentional (...) objects transcending oneself-as-subject. This form of self-consciousness is neither reflective, in the sense that it does not involve to take oneself as an object of reflection, nor reflexive, in the sense that it does not involve to be related to oneself but to what-one-is-not, i.e. to the transcending intentional object. It is further argued that consciousness of oneself-as-subject involves two dynamics, as the subject would be indicated to himself by the objects towards which he directs himself. These considerations are here unfolded to consider in particular bodily self-consciousness. (shrink)

At the beginning of his book Body, Community, Language, World, Jan Patočka claims that the human body has never been considered worthy of reflection throughout the entire (Western) philosophical tradition. Human corporeity has been largely excluded from philosophical reflections since the times of Plato’s conception of the human as a being divided between a mortal body and an immortal soul. Yet there is one thinker who had, as early as the nineteenth century, described the history of philosophy, from Plato (...) to Hegel, as a history of the loss of human corporeity. This philosopher was Ludwig Feuerbach. While Patočka follows the path of phenomenological anthropology, Feuerbach tries to return the sense of corporeity to the human being through the rehabilitation of sensuous perceptions and emotions. Despite their different approaches to the problem, Patočka and Feuerbach both agree with the notion that intersubjectivity, based on the corporeity of two autonomous subjects, stands outside of any cognitive pattern. They both persist in their efforts to bring the human body back into philosophy as a relevant source of experience because they both understand that the human body remains a universal symbol across all cultures and societies. (shrink)

Christopher Peacocke presents a new theory of subjects of consciousness, together with a theory of the nature of first person representation. He identifies three sorts of self-consciousness--perspectival, reflective, and interpersonal--and argues that they are key to explaining features of our knowledge, social relations, and emotional lives.