Experience - Knowledge

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memory depend on previous perceptual acquaintance with the experienced contents. But unlike memory, more freedom is involved in most forms of imagination since the subject can freely vary, change and recombine various of the experienced contents while memory aims to preserve their original order. Different theorists focus on different elements when trying to conceptualize the nature of imagination. The impoverishment view holds that imagination is distinguished from perception and memory by being less vivid and clear. The will-dependence view, on the other hand, centers on the power of the will to actively shape the contents of imagination whereas the nonexistence view focuses on the impression of unreality or distance from reality belonging to imaginative experience. Despite its freedom and its lack of relation to actuality, imaginative experience can serve certain epistemological functions by representing what is possible or conceivable. This is the case, for example, when imaginatively speculating about an event that has happened or might happen. Imagination can happen in various different forms. One difference concerns whether the imagined scenario is deliberately controlled or arises spontaneously by itself. Another concerns whether the subject imagines itself as experiencing the imagined event from the inside, as being one of the protagonists within this event, or from the outside. Different imaginative experiences tend to have different degrees to which the imagined scenario is just a reconstruction of something experienced previously or a creative rearrangement. Accounts of imaginative experience usually focus on the visual domain, but there are also other, less prominent forms, like auditory imagination or olfactory imagination.

434:, in which one has access to the knowledge of various facts concerning the event in question without any experiential component associated with this knowledge. In episodic memory, on the other hand, the past event is consciously re-experienced. In this sense, it is a form of mental time travel that is not present in non-episodic memory. But this re-experiencing is not an exact copy of the original experience since the experienced event is presented as something in the past seen from one's current perspective, which is associated with some kind of feeling of pastness or familiarity not present in the original experience. In this context, it is often held that episodic memory provides two types of information: first-order information about the past event and second-order information about the role of this event in the subject's current memory. Episodic memory is different from merely imagining the experience of a past event. An important aspect of this difference is that it is part of the nature of episodic memory to try to represent how the original experience was, even if it sometimes fails to do so. Other suggested differences include the degree of vividness and the causal connection between the original experience and the episodic memory. 513:

playing a game. Pleasure comes in degrees and exists in a dimension that includes negative degrees as well. These negative degrees are usually referred to as pain and suffering and stand in contrast to pleasure as forms of feeling bad. Discussions of this dimension often focus on its positive side but many of the theories and insights apply equally to its negative side. There is disagreement among philosophers and psychologists concerning what the nature of pleasure is. Some understand pleasure as a simple sensation. On this view, a pleasure experience is an experience that has a pleasure-sensation among its contents. This account is rejected by attitude theories, which hold that pleasure consists not in a content but in a certain attitude towards a content. According to this perspective, the pleasure of eating a cake consists not in a taste sensation together with a pleasure sensation, as sensation-theorists claim. Instead, it consists in having a certain attitude, like desire, towards the taste sensation. A third type of theory defines pleasure in terms of its representational properties. On this view, an experience is pleasurable if it presents its objects as being good for the experiencer.

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a "bare" or "immediate" experience in contrast to a more developed experience. The idea behind this distinction is that some aspects of experience are directly given to the subject without any interpretation. These basic aspects are then interpreted in various ways, leading to a more reflective and conceptually rich experience showing various new relations between the basic elements. This distinction could explain, for example, how various faulty perceptions, like perceptual illusions, arise: they are due to false interpretations, inferences or constructions by the subject but are not found on the most basic level. In this sense, it is often remarked that experience is a product both of the world and of the subject. The distinction between immediate and interpreted aspects of experience has proven contentious in philosophy, with some critics claiming that there is no immediate given within experience, i.e. that everything is interpreted in some way. One problem with this criticism is that it is difficult to see how any interpretation could get started if there was nothing there to be interpreted to begin with.

331:. Privacy refers to the idea that the experience belongs to the subject experiencing it and is not directly accessible to other subjects. This access is at best indirect, for example, when the experiencer tells others about their experience. Simplicity means, in this context, that what is given constitutes basic building blocks free from any additional interpretations or inferences. The idea that the given is incorrigible has been important in many traditional disputes in epistemology. It is the idea that we cannot be wrong about certain aspects of our experience. On this view, the subject may be wrong about inferences drawn from the experience about external reality, for example, that there is a green tree outside the window. But it cannot be wrong about certain more fundamental aspects of how things seem to us, for example, that the subject is presented with a green shape. Critics of this view have argued that we may be wrong even about how things seem to us, e.g. that a possibly wrong conceptualization may already happen on the most basic level. 870:, including unconscious mental states. But it has been argued that experience has special relevance here since experience is often seen as the paradigmatic form of mind. The idea that there is a "problem" to begin with is often traced back to how different matter and experience seem to be. Physical properties, like size, shape and weight, are public and are ascribed to objects. Experiences, on the other hand, are private and are ascribed to subjects. Another important distinctive feature is that experiences are intentional, i.e. that they are directed at objects different from themselves. But despite these differences, body and mind seem to causally interact with each other, referred to as psycho-physical causation. This concerns both the way how physical events, like a rock falling on someone's foot, cause experiences, like a sharp pain, and how experiences, like the intention to make the pain stop, cause physical events, like pulling the foot from under the rock. 290:

this context, it is often claimed that all mental states, not just experiences, are intentional. But special prominence is usually given to experiences in these debates since they seem to constitute the most fundamental form of intentionality. It is commonly accepted that all experiences have phenomenal features, i.e. that there is something it is like to live through them. Opponents of intentionalism claim that not all experiences have intentional features, i.e. that phenomenal features and intentional features can come apart. Some alleged counterexamples to intentionalism involve pure sensory experiences, like pain, of which it is claimed that they lack representational components. Defenders of intentionalism have often responded by claiming that these states have intentional aspects after all, for example, that pain represents bodily damage.

501:. In concept formation, the features common to the examples of a certain type are learned. This usually corresponds to understanding the meaning of the word associated with this type. In the case of problem solving, thinking has as its goal to overcome certain obstacles by discovering a solution to a problem. This happens either by following an algorithm, which guarantees success if followed correctly, or by using heuristics, which are more informal methods that tend to bring the thinker closer to a solution. Judgment and decision making involve choosing the best course of action among various alternatives. In reasoning, the thinker starts from a certain set of premises and tries to draw conclusions from them. A simpler categorization divides thinking into only two categories: theoretical contemplation and practical deliberation. 251:

means that it is possible to experience something without fully understanding it. When understood in its widest sense, the items present in experience can include unreal items. This is the case, for example, when experiencing illusions, hallucinations or dreams. In this sense, one can have the experience of a yellow bird on a branch even though there is no yellow bird on the branch. Experiences may include only real items, only unreal items, or a mix between the two. Phenomenologists have made various suggestions about what the basic features of experience are. The suggested features include spatial-temporal awareness, the difference in attention between foreground and background, the subject's awareness of itself, the sense of agency and purpose, bodily awareness and awareness of other people.

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In this case, the sensations caused by the robbery constitute the experience of the robbery. This characterization excludes more abstract types of consciousness from experience. In this sense, it is sometimes held that experience and thought are two separate aspects of mental life. A similar distinction is sometimes drawn between experience and theory. But these views are not generally accepted. Critics often point out that experience involves various cognitive components that cannot be reduced to sensory consciousness. Another approach is to distinguish between internal and external experience. So while sensory perception belongs to external experience, there may also be other types of experience, like remembering or imagining, which belong to internal experience.

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their interaction is possible or of why they seem to be interacting. Monists, on the other hand, deny this type of ontological bifurcation. Instead, they argue that, on the most fundamental level, only one type of entity exists. According to materialism, everything is ultimately material. On this view, minds either do not exist or exist as material aspects of bodies. According to idealism, everything is ultimately mental. On this view, material objects only exist in the form of ideas and depend thereby on experience and other mental states. Monists are faced with the problem of explaining how two types of entities that seem to be so different can belong to the same ontological category.

582:. They represent their objects as being valuable in some sense and aim to realize them by changing the world correspondingly. This can either happen in a positive or a negative sense. In the positive sense, the object is experienced as good and the aim is to create or maintain it. In the negative sense, the object is experienced as bad and the aim is to destroy it or to hinder it from coming into existence. In intrinsic desires, the object is desired for its own sake, whereas in extrinsic desires, the object is desired because of the positive consequences associated with it. Desires come in different degrees of intensity and their satisfaction is usually experienced as pleasurable. 462:

its contents belong to a more abstract level. It is closely related to the phenomenon of speech, with some theorists claiming that all thinking is a form of inner speech expressed in language. But this claim is controversial since there seem to be thoughts that are not linguistically fully articulated. But the more moderate claim is often accepted that thinking is associated with dispositions to perform speech acts. On this view, making a judgment in thought may happen non-linguistically but is associated with a disposition to linguistically affirm the judged proposition. Various theories of the nature of the experience of thinking have been proposed. According to

608:" refers to the impression of being in control and being the owner of one's action. It is often held that two components are the central sources of the sense of agency. On the one hand, the agent constantly makes predictions about how their intentions will influence their bodily movement and compares these predictions to the sensory feedback. On this view, a positive match generates a sense of agency while a negative match disrupts the sense of agency. On the other hand, when looking backward, the agent interprets their intention as the cause of the action. In the successful case, the intention precedes the action and the action is consistent with the intention. 812:

the affirmation of the proposition "snow is white". Given this assumption, experiences can justify beliefs in the same way as beliefs can justify other beliefs: because their propositional contents stand in the appropriate logical and explanatory relations to each other. But this assumption has many opponents who argue that sensations are non-conceptual and therefore non-propositional. On such a view, the affirmation that snow is white is already something added to the sensory experience, which in itself may not amount to much more than the presentation of a patch of whiteness. One problem for this

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from experience. This is sometimes explained by claiming that concepts just constitute generalizations, abstractions or copies of the original contents of experience. Logical empiricists, for example, have used this idea in an effort to reduce the content of all empirical propositions to protocol sentences recording nothing but the scientists' immediate experiences. This idea is convincing for some concepts, like the concept of "red" or of "dog", which seem to be acquired through experience with their instances. But it is controversial whether this is true for all concepts.

272:, i.e. familiarity with a certain practical matter. This familiarity rests on recurrent past acquaintance or performances. It often involves having learned something by heart and being able to skillfully practice it rather than having a mere theoretical understanding. But the knowledge and skills obtained directly this way are normally limited to generalized rules-of-thumb. As such, they lack behind the scientific certainty that comes about through a methodological analysis by scientists that condenses the corresponding insights into laws of nature. 349:

content: one experience presents the property of visual-roundness while the other presents felt-roundness. Other counterexamples include blurry vision, where the blurriness is seen as a flawed representation without presenting the seen object itself as blurry. It has been argued that only the universals present in the experience determine the subjective character of the experience. On this view, two experiences involving different particulars that instantiate exactly the same universals would be subjectively identical.

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accessible to ordinary experience. This is due to the fact that various wide-reaching claims are made based on non-ordinary experiences. Many of these claims cannot be verified by regular perception and frequently seem to contradict it or each other. Based on religious experience, for example, it has been claimed that a divine creator distinct from nature exists or that the divine exists in nature. Out-of-body experiences and near-death experiences, on the other hand, are often used to argue for a

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immediate observation, i.e. without involving any inference. One may obtain all kinds of knowledge indirectly, for example, by reading books or watching movies about the topic. This type of knowledge does not constitute experience of the topic since the direct contact in question concerns only the books and movies but not the topic itself. The objects of this knowledge are often understood as public objects, which are open to observation by most regular people.

10953: 9116: 8092: 689:", for example, refers to experiences in which the agent is fully immersed in a certain activity. This type of experience has various characteristic features, including a clear sense of the activity's goal, immediate feedback on how one is doing and a good balance between one's skills and the difficulty of the task. A diverse group of activities can lead to flow experiences, like art, sports and computer games. Flow is of particular interest to 850:. One problem for this view is that it is essential for scientific evidence to be public and uncontroversial. The reason for this is that different scientists should be able to share the same evidence in order to come to an agreement about which hypothesis is correct. But experience is usually understood as a private mental state, not as a publicly observable phenomenon, thereby putting its role as scientific evidence into question. 652:, meaning that they are so far away from the ordinary that they cannot be described in words. Out-of-body experiences involve the impression of being detached from one's material body and perceiving the external world from this different perspective. In them, it often seems to the person that they are floating above their own body while seeing it from the outside. They can have various different causes, including 418:, on the other hand, try to solve the problem by denying that veridical perceptions and illusions belong to the same kind of experience. Other approaches include adverbialism and intentionalism. The problem with these different approaches is that neither of them is fully satisfying since each one seems to contradict some kind of introspective evidence concerning the fundamental features of perceptual experience. 10963: 9127: 8079: 919: 825:

that a certain student will pass an exam based on the teacher's experience with the student in the classroom. But the same belief would not be justified for a stranger lacking these experiences. Rationality is relative to experience in this sense. This implies that it may be rational for one person to accept a certain claim while another person may rationally reject the same claim.

716:. There is no general agreement on the fundamental features common to all aesthetic experiences. Some accounts focus on features like a fascination with an aesthetic object, a feeling of unity and intensity, whereas others emphasize a certain psychological distance from the aesthetic object in the sense that the aesthetic experience is disconnected from practical concerns. 536:

may provoke a fleeing reaction. These and other types of components are often used to categorize emotions into different types. But there is disagreement concerning which of them is the essential component determining the relevant category. The dominant approaches categorize according to how the emotion feels, how it evaluates its object or what behavior it motivates.

578:. They include unconscious desires, but only their conscious forms are directly relevant to experience. Conscious desires involve the experience of wanting or wishing something. This is often understood in a very wide sense, in which phenomena like love, intention, and thirst are seen as forms of desire. They are usually understood as attitudes toward conceivable 101:, on the other hand, involves reliving a past event one experienced before. In imaginative experience, objects are presented without aiming to show how things actually are. The experience of thinking involves mental representations and the processing of information, in which ideas or propositions are entertained, judged or connected. 327:, on the other hand, hold that these material everyday objects themselves are the immediate given. Some philosophers have tried to approach these disagreements by formulating general characteristics possessed by the contents of immediate experience or "the given". It is often held that they are private, sensory, simple and 792:, on the other hand, aims at bridging the gap between the first-person perspective of traditional phenomenology and the third-person approach favored by the natural sciences. This happens by looking for connections between subjective experience and objective brain processes, for example, with the help of brain scans. 748:, i.e. the appearances of things from the first-person perspective. A great variety of experiences is investigated this way, including perception, memory, imagination, thought, desire, emotion and agency. According to traditional phenomenology, one important structure found in all the different types of experience is 406:. In some cases, the unreliability of a perception is already indicated within the experience itself, for example, when the perceiver fails to identify an object due to blurry vision. But such indications are not found in all misleading experiences, which may appear just as reliable as their accurate counterparts. 389:, like stones, flowers, cats or airplanes that are presented as public objects existing independent of the mind perceiving them. This stands in contrast, for example, to how objects are presented in imaginative experience. Another feature commonly ascribed to perceptual experience is that it seems to put us into 57:". Unreal items may be included as well, which happens when experiencing hallucinations or dreams. When understood in a more restricted sense, only sensory consciousness counts as experience. In this sense, experience is usually identified with perception and contrasted with other types of conscious events, like 756:. In this sense, experience is always directed at certain objects by means of its representational contents. Experiences are in an important sense different from the objects of experience since experiences are not just presented but one lives through them. Phenomenology is also concerned with the study of the 811:

Another problem is to understand how it is possible for sensory experiences to justify beliefs. According to one view, sensory experiences are themselves belief-like in the sense that they involve the affirmation of propositional contents. On this view, seeing white snow involves, among other things,

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Religious experiences are non-ordinary experiences that carry religious significance for the experiencer. They often involve some kind of encounter with a divine person, for example, in the form of seeing God or hearing God's command. But they can also involve having an intensive feeling one believes

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are entertained, judged or connected. It is similar to memory and imagination in that the experience of thinking can arise internally without any stimulation of the sensory organs, in contrast to perception. But thinking is still further removed from sensory contents than memory and imagination since

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The view that such a type of experience exists and plays an important role in epistemological issues has been termed the "myth of the given" by its opponents. The "given" refers to the immediate, uninterpreted sensory contents of such experiences. Underlying this discussion is the distinction between

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When understood in a more restricted sense, only sensory consciousness counts as experience. In this sense, it is possible to experience something without understanding what it is. This would be the case, for example, if someone experienced a robbery without being aware of what exactly was happening.

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might happen without being able to clearly articulate the source of their anxiety. Other differences include that emotions tend to be caused by specific events, whereas moods often lack a clearly identifiable cause, and that emotions are usually intensive, whereas moods tend to last longer. Examples

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in the form of a reaction to the presented object. For example, suddenly encountering a grizzly bear while hiking may evoke an emotional experience of fear in the hiker, which is experienced as unpleasant, which represents the bear as dangerous, which leads to an increase in the heart rate and which

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experience involves a special form of representation in which objects are presented without aiming to show how things actually are. Like memory and unlike perception, the associated mental images are normally not caused by the stimulation of sensory organs. It is often held that both imagination and

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Among those who accept that there is some form of immediate experience, there are different theories concerning its nature. Sense datum theorists, for example, hold that immediate experience only consists of basic sensations, like colors, shapes or noises. This immediate given is by itself a chaotic

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are general notions that constitute the fundamental building blocks of thought. Conceptual contents are usually contrasted with sensory contents, like seeing colors or hearing noises. This discussion is especially relevant for perceptual experience, of which some empiricists claim that it is made up

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since it seems to be possible, at least in principle, to explain human behavior and cognition without reference to experience. Such an explanation can happen in relation to the processing of information in the form of electrical signals. In this sense, the hard problem of consciousness points to an

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Because of its relation to justification and knowledge, experience plays a central role for empirical rationality. Whether it is rational for someone to believe a certain claim depends, among other things, on the experiences this person has made. For example, a teacher may be justified in believing

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are experiences involving a radical transformation that leaves the experiencer a different person from who they were before. Examples of transformative experiences include having a child, fighting in a war, or undergoing a religious conversion. They involve fundamental changes both in one's beliefs

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It is uncontroversial that these experiences occur sometimes for some people. In one study, for example, about 10% report having had at least one out-of-body experience in their life. But it is highly controversial how reliable these experiences are at accurately representing aspects of reality not

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This is the source of the so-called "problem of perception". It consists in the fact that the features ascribed to perception so far seem to be incompatible with each other, making the so-characterized perception impossible: in the case of misleading perceptions, the perceiver may be presented with

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categories corresponding e.g. to objects, properties, relations or events. Seeing a yellow bird on a branch, for example, presents the subject with the objects "bird" and "branch", the relation between them and the property "yellow". These items can include both familiar and unfamiliar items, which

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Another disagreement between empiricists and rationalists besides their epistemological dispute concerns the role of experience in the formation of concepts. Concepts are general notions that constitute the fundamental building blocks of thought. Some empiricists hold that all concepts are learned

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Closely related to the role of experience in epistemology is its role in science. It is often argued that observational experience is central to scientific experiments. The evidence obtained in this manner is then used to confirm or disconfirm scientific theories. In this way, experience acts as a

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refers to experience that feels good. It involves the enjoyment of something, like eating a cake or having sex. When understood in the widest sense, this includes not just sensory pleasures but any form of pleasant experience, such as engaging in an intellectually satisfying activity or the joy of

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Experience is often understood as a conscious event in the widest sense. This includes various types of experiences, such as perception, bodily awareness, memory, imagination, emotion, desire, action and thought. It usually refers to the experience a particular individual has, but it can also take

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with the object it presents. So the perceiver is normally not aware of the cognitive processes starting with the stimulation of the sense organs, continuing in the transmission of this information to the brain and ending in the information processing happening there. While perception is usually a

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it is presented. For example, the property of roundness can be presented visually, when looking at a sphere, or haptically, when touching the sphere. Defenders of the transparency-thesis have pointed out that the difference between the experiences in such examples can be explained on the level of

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or are about their intentional object. If they are successful or veridical, they represent the world as it actually is. But they may also fail, in which case they give a false representation. It is traditionally held that all experience is intentional. This thesis is known as "intentionalism". In

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Various solutions to the mind–body problem have been presented. Dualism is a traditionally important approach. It states that bodies and minds belong to distinct ontological categories and exist independently of each other. A central problem for dualists is to give a plausible explanation of how

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There is disagreement among theorists of experience concerning whether the subjective character of an experience is entirely determined by its contents. This claim has been called the "transparency of experience". It states that what it is like to undergo an experience only depends on the items

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In another sense, experience refers not to the conscious events themselves but to the knowledge they produce. For this sense, it is important that the knowledge comes about through direct perceptual contact with the external world. That the knowledge is direct means that it was obtained through

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and practical familiarity they bring with them. According to this meaning, a person with job experience or an experienced hiker is someone who has a good practical familiarity in the respective field. In this sense, experience refers not to a conscious process but to the result of this process.

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by holding that the soul can exist without the body and continues to exist after the death of the body. Defenders of such claims often contend that we have no decisive reason to deny the reliability of such experiences, for example, because they are in important ways similar to regular sensory

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are closely related to emotions, but not identical to them. Like emotions, they can usually be categorized as either positive or negative depending on how it feels to have them. One core difference is that emotional experiences usually have a very specific object, like the fear of a bear. Mood

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or sensation, through which the subject attains knowledge of the world. But in a wider sense, experience includes other types of conscious events besides perception and sensation. This is the case, for example, for the experience of thinking or the experience of dreaming. In a different sense,

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According to the Merriam-Webster Dictionary, the definition of the term, "experience" can be stated as, "a direct observation of or participation in events as a basis of knowledge." The term "experience" is associated with a variety of closely related meanings, which is why various different

775:. In it, the researcher suspends their judgment about the external existence of the experienced objects in order to focus exclusively on the structure of the experience itself, i.e. on how these objects are presented. An important method for studying the contents of experience is called 600:

force behind agency. But not all experiences of desire are accompanied by the experience of agency. This is the case, for example, when a desire is fulfilled without the agent trying to do so or when no possible course of action is available to the agent to fulfill the desire.

808:, who accept that sensory experience can ground knowledge but also allow other sources of knowledge. For example, some rationalists claim that humans either have innate or intuitive knowledge of mathematics that does not rest on generalizations based on sensory experiences. 816:

to perceptual experience is that it faces difficulties in explaining how sensory experiences can justify beliefs, as they apparently do. One way to avoid this problem is to deny this appearance by holding that they do not justify beliefs but only cause beliefs. On the

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because the person deciding for or against undergoing a transformative experience cannot know what it will be like until afterward. It also may be because it is not clear whether the decision should be grounded in the preferences before or after the transformation.

903:, for example, defends a rationalist position by holding that experience requires certain concepts so basic that it would not be possible without them. These concepts, the so-called categories, cannot be acquired through experience since they are the 788:, by contrast, gives more importance to our pre-existing familiarity with experience. It tries to comprehend how this pre-understanding brings with it various forms of interpretation that shape experience and may introduce distortions into it. 543:

is sometimes claimed to cause personal growth; and, hence, to be either necessary for, or at least beneficial in, creating more productive and resilient people—though the necessity of resilience in the first place, or of negative experiences

93:, meaning that what an experience feels like only depends on the contents presented in this experience. Other theorists reject this claim by pointing out that what matters is not just what is presented but also how it is presented. 96:

A great variety of types of experiences is discussed in the academic literature. Perceptual experiences, for example, represent the external world through stimuli registered and transmitted by the senses. The experience of

664:. They can also take the form of near-death experiences, which are usually provoked by life-threatening situations and include contents such as flying through a tunnel towards a light, talking to deceased relatives, or a 80:

Many scholarly debates on the nature of experience focus on experience as conscious event, either in the wide or the more restricted sense. One important topic in this field is the question of whether all experiences are

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explanatory gap between the physical world and conscious experience. There is significant overlap between the solutions proposed to the mind–body problem and the solutions proposed to the hard problem of consciousness.

65:. In a slightly different sense, experience refers not to the conscious events themselves but to the practical knowledge and familiarity they produce. Hence, it is important that direct perceptual contact with the 4301: 45:. Understood as a conscious event in the widest sense, experience involves a subject to which various items are presented. In this sense, seeing a yellow bird on a branch presents the subject with the objects " 3170: 414:, for example, hold that we perceive sense data, like patches of color in visual perception, which do exist even in illusions. They thereby deny that ordinary material things are the objects of perception. 340:

presented in it. This would mean that two experiences are exactly alike if they have the same contents. Various philosophers have rejected this thesis, often with the argument that what matters is not just

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by imagining the object in question, varying its features and assessing whether the object can survive this imaginary change. Only features that cannot be changed this way belong to the object's essence.

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The meaning of the term "experience" in everyday language usually sees the knowledge in question not merely as theoretical know-that or descriptive knowledge. Instead, it includes some form of practical

4430:"Near-Death Experience, Consciousness, and the Brain: A New Concept About the Continuity of Our Consciousness Based on Recent Scientific Research on Near-Death Experience in Survivors of Cardiac Arrest" 596:, when planning possible courses of action, the decision between different alternatives, and the effort when trying to realize the intended course of action. It is often held that desires provide the 539:

While the experience of positive emotions is, to some extent, its own justification, and it is by these experiences or the desire for them that individuals tend to be motivated, the experience of

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Experience, when understood in terms of sensation, is of special interest to epistemology. Knowledge based on this form of experience is termed "empirical knowledge" or "knowledge a posteriori".

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undifferentiated mass that is then ordered through various mental processes, like association, memory and language, into the normal everyday objects we perceive, like trees, cars or spoons.

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in which awareness still exists but lacks any object. But evaluating this claim is difficult since such experiences are seen as extremely rare and therefore difficult to investigate.

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is the thesis that all knowledge is empirical knowledge, i.e. that there is no knowledge that does not ultimately rest on sensory experience. Traditionally, this view is opposed by

620:" are used to describe a wide variety of rare experiences that significantly differ from the experience in the ordinary waking state. Examples of non-ordinary experiences are 8991: 3153: 1032: 73:

is someone who has actually lived through many hikes, not someone who merely read many books about hiking. This is associated both with recurrent past acquaintance and the

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is the discipline that studies the subjective structures of experience, i.e. what it is like from the first-person perspective to experience different conscious events.

821:, these beliefs may still be justified, not because of the experiences responsible for them, but because of the way they cohere with the rest of the person's beliefs. 410:

objects that do not exist, which would be impossible if they were in direct touch with the presented objects. Different solutions to this problem have been suggested.

523:. But they normally involve various other components as well, which are not present in every experience of pleasure or pain. It is often held that they also comprise 373:

happens through stimuli registered and transmitted by the senses. Perceptual experience occurs in different modalities corresponding to the different senses, e.g. as

866:. It involves the question of how to conceive the relation between body and mind. Understood in its widest sense, it concerns not only experience but any form of 8931: 2784: 5941: 3511: 1567: 10844: 10495: 3216: 760:

of phenomena that may shape experience differently for different people. These conditions include embodiment, culture, language and social background.

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the meaning of the experience had by a group of individuals, for example, of a nation, of a social class or during a particular historical epoch.

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Facco, Enrico; Pederzoli, Luciano; Tressoldi, Patrizio E. (2019). "Non-Ordinary Experiences of Consciousness: Expressions of Our True Nature".

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Most experiences, especially the ones of the perceptual kind, aim at representing reality. This is usually expressed by stating that they have

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Berkovich-Ohana, Aviva; Dor-Ziderman, Yair; Trautwein, Fynn-Mathis; Schweitzer, Yoav; Nave, Ohad; Fulder, Stephen; Ataria, Yochai (2020).

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There are various different forms of phenomenology, which employ different methods. Central to traditional phenomenology associated with

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experience, i.e. that undergoing them feels a certain way to the subject. This is especially relevant from the perspective of the

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experiences, on the other hand, often either have no object or their object is rather diffuse, like when a person is anxious that

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and their interrelations are discerned and inspected. Conceptualists, on the other hand, hold that thinking involves entertaining

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is a closely related issue. It is concerned with explaining why some physical events, like brain processes, are accompanied by

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experience or because there is an additional cognitive faculty that provides us access to knowledge beyond the regular senses.

7791: 10816: 9779: 8961: 8129: 5990: 5954: 5899: 4512: 3717: 2767: 1577: 1419: 1312: 10776: 10465: 9862: 9061: 8981: 772: 85:, i.e. are directed at objects different from themselves. Another debate focuses on the question of whether there are non- 10369: 4411:

Fischer, John Martin; Mitchell-Yellin, Benjamin (2016). "10. Near-Death Experiences, Transformation, and the Afterlife".

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Ein philosophisches Wörterbuch, nach Arthur Schopenhauers sämmtlichen Schriften und handschriftlichem Nachlaß bearbeitet

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Ein philosophisches Wörterbuch, nach Arthur Schopenhauers sämmtlichen Schriften und handschriftlichem Nachlaß bearbeitet

2289: 10786: 10682: 10359: 9588: 6360: 7417: 5031:"Methodological lessons in neurophenomenology: Review of a baseline study and recommendations for research approaches" 592:

and the manifestation of this capacity. Its experience involves various different aspects, including the formation of

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experiences come in many forms, like fear, anger, excitement, surprise, grief or disgust. They usually include either

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constitute another putative counterexample. In this context, it is claimed that it is possible to have experiences of

196:, some theorists hold that all concepts are learned from experience while others argue that some concepts are innate. 168:. An important traditional discussion in this field concerns whether all knowledge is based on sensory experience, as 10987: 9559: 9436: 7442: 4386: 1602: 1459: 818: 685:

A great variety of experiences is discussed in the academic literature besides the types mentioned so far. The term "

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Various types of thinking are discussed in the academic literature. They are sometimes divided into four categories:

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experiences and, if so, what role they could play in justifying beliefs. Some theorists claim that experiences are

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to be caused by God or recognizing the divine in nature or in oneself. Some religious experiences are said to be

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and in one's core preferences. It has been argued that transformative experiences constitute counterexamples to

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refers to rare experiences that significantly differ from the experience in the ordinary waking state, like

121:

involve the experience of wanting something. They play a central role in the experience of agency, in which

10917: 10334: 10067: 9638: 9096: 8202: 8009: 7914: 7562: 6279: 4924:"Hermeneutic Phenomenology and Phenomenology: A Comparison of Historical and Methodological Considerations" 3089:"Emotion: 2. Three Traditions in the Study of Emotions: Emotions as Feelings, Evaluations, and Motivations" 10923: 10850: 10838: 9982: 9805: 9633: 9539: 9449: 8971: 7813: 7527: 6156: 1439: 246:

When someone has an experience, they are presented with various items. These items may belong to diverse

20: 10897: 10732: 10697: 10592: 10409: 9902: 9157: 9076: 8542: 8157: 7680: 7349: 6655: 6431: 6019: 4661: 4553:"Components of aesthetic experience: aesthetic fascination, aesthetic appraisal, and aesthetic emotion" 4136: 3034:

Tomlinson, Lucy (2019). "0. Introduction: Problems of Pleasure and Contemporary Theories of Pleasure".

1540: 741: 240: 153: 6065: 4258: 2224: 992: – Ability to think and act using knowledge, experience, understanding, common sense and insight 394:

reliable source of information for the practical matters of our everyday affairs, it can also include

10911: 10677: 10587: 10037: 10012: 9952: 9774: 9575: 9567: 9464: 9309: 8812: 8647: 8267: 8122: 7886: 6098: 6088: 5090:"The Hitchhiker's Guide to Neurophenomenology – The Case of Studying Self Boundaries With Meditators" 5000:"An Invitation to Dialogue: Gadamer, Hermeneutic Phenomenology, and Critical Environmental Education" 4751: 785: 757: 719: 1552: 10540: 10057: 9736: 9648: 9544: 9509: 9269: 9086: 9021: 7989: 7552: 6802: 6642: 6639: 6365: 6199: 6184: 1530: 653: 5151: 1411: 10857: 10751: 10475: 10455: 10429: 10344: 9867: 9716: 9549: 9425: 9359: 9181: 8951: 8881: 8762: 8547: 8227: 7567: 7508: 7461: 7319: 7282: 6650: 6565: 6555: 6479: 6345: 6317: 4019: 701: 5412:

Objectivity and Subjectivity in Epistemology: A Defense of the Phenomenal Conception of Evidence

2355: 11007: 10997: 10956: 10717: 10652: 10485: 9842: 9798: 9663: 9583: 8823: 8717: 8697: 8574: 8502: 8447: 8370: 8152: 7700: 7632: 6712: 6550: 6128: 6103: 6093: 4635: 2251: 953: 944: 724: 641: 629: 142: 4044: 117:, with one key difference being that they lack a specific object found in emotions. Conscious 10712: 10672: 10597: 10500: 10379: 10002: 9922: 9764: 9741: 9721: 9603: 9474: 9414: 9150: 9011: 8921: 8792: 8482: 8427: 8422: 8380: 8308: 8242: 8172: 7937: 7876: 7856: 7690: 7602: 7582: 7572: 7205: 7054: 6687: 6619: 6527: 6494: 6322: 6302: 6108: 4852: 3533: 3152:

Scarantino, Andrea (2018). "The Philosophy of Emotions and Its Impact on Affective Science".

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definitions of it are found in the academic literature. Experience is often understood as a

156:

is the science of the structure and contents of experience. It uses different methods, like

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neutral arbiter between competing theories. For example, astronomical observations made by

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consists in a form of reliving a past event one experienced before. This is different from

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Another debate concerns the question of whether all experiences have conceptual contents.

8: 11012: 11002: 10637: 10550: 10199: 10027: 9847: 9751: 9746: 9726: 9628: 9613: 9608: 9409: 8901: 8737: 8702: 8682: 8637: 8452: 8442: 8412: 8095: 8050: 8040: 7999: 7947: 7932: 7861: 7841: 7823: 7655: 7622: 7483: 7470: 7277: 7074: 6985: 6940: 6846: 6732: 6545: 6393: 5384: 4232: 3895:"The sense of agency is action–effect causality perception based on cross-modal grouping" 2066: 1996: 932: 690: 625: 589: 585: 378: 291: 180:, in which experience is said to act as a neutral arbiter between competing theories. In 126: 8617: 6807: 5971: 3613: 3559: 2480:

Philosophical Transactions of the Royal Society of London. Series B, Biological Sciences

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of moods include anxiety, depression, euphoria, irritability, melancholy and giddiness.

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experience, which has additionally evaluative, physiological and behavioral components.

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Strawson, Galen (2005). "Intentionality and Experience: Terminological Preliminaries".

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refers to "an immediate consciousness of the existence of things outside us". This

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event. This is sometimes restricted to certain types of consciousness, like

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The terms "non-ordinary experience", "anomalous experience" or "

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914: 4853:"Phenomenology: 2. The Discipline of Phenomenology" 4060: 3698:Mylopoulos, Myrto; Shepherd, Joshua (9 July 2020). 3558:Sandkühler, Hans Jörg (2010). "Begehren/Begierde". 3007: 3005: 2807: 2805: 2803: 2801: 2701:"Encyclopedia of Science and Religion: Imagination" 2183:"Blurred Vision and the Transparency of Experience" 1513:. Oxford: Oxford University Press. pp. 474–93. 5542: 5447: 5445: 5443: 5441: 5439: 5004:Canadian Journal of Environmental Education (CJEE) 4169:"Religious Epistemology: 3e. Religious Experience" 3697: 3573: 3571: 3236: 3086: 2302: 1971:"Epistemology – Perception and knowledge: Realism" 421: 16:Conscious event, perception or practical knowledge 5429:Macmillan Encyclopedia of Philosophy, 2nd Edition 4768:"Transformative Experience and the Shark Problem" 3015:Macmillan Encyclopedia of Philosophy, 2nd Edition 2876: 2822: 2815:Macmillan Encyclopedia of Philosophy, 2nd Edition 1314:Enzyklopädie Philosophie und Wissenschaftstheorie 1128:Macmillan Encyclopedia of Philosophy, 2nd Edition 696:Aesthetic experience is a central concept in the 10979: 5978:. Metaphysics Research Lab, Stanford University. 4880:"Edmund Husserl: 5. The phenomenological epoché" 4765: 3002: 2798: 2581: 2539: 1812:Journal for the History of Analytical Philosophy 1711: 1535:. Metaphysics Research Lab, Stanford University. 152:Experience is discussed in various disciplines. 5762:. Metaphysics Research Lab, Stanford University 5710:. Metaphysics Research Lab, Stanford University 5632:. Metaphysics Research Lab, Stanford University 5551:. Metaphysics Research Lab, Stanford University 5460:. Metaphysics Research Lab, Stanford University 5436: 5365:. Metaphysics Research Lab, Stanford University 5352: 5350: 5335:. Metaphysics Research Lab, Stanford University 5158:. Metaphysics Research Lab, Stanford University 4979:. Metaphysics Research Lab, Stanford University 4905:Drummond, John J. (2009). "Eidetic variation". 4886:. Metaphysics Research Lab, Stanford University 4859:. Metaphysics Research Lab, Stanford University 4727:"Transformative Experience and Decision Theory" 4642:. Metaphysics Research Lab, Stanford University 4259:"A postal survey of OBEs and other experiences" 4143:. Metaphysics Research Lab, Stanford University 4113:. Metaphysics Research Lab, Stanford University 3676:. Metaphysics Research Lab, Stanford University 3568: 3534:"Desire - Routledge Encyclopedia of Philosophy" 3319: 3245:. Metaphysics Research Lab, Stanford University 3095:. Metaphysics Research Lab, Stanford University 2990:. Metaphysics Research Lab, Stanford University 2917:"An Honest Look at Hybrid Theories of Pleasure" 2624:. Metaphysics Research Lab, Stanford University 2590:. Metaphysics Research Lab, Stanford University 2548:. Metaphysics Research Lab, Stanford University 2362:. Metaphysics Research Lab, Stanford University 2258:. Metaphysics Research Lab, Stanford University 2231:. Metaphysics Research Lab, Stanford University 2030:. Metaphysics Research Lab, Stanford University 2003:. Metaphysics Research Lab, Stanford University 1878:. Metaphysics Research Lab, Stanford University 1720:. Metaphysics Research Lab, Stanford University 1483:. Metaphysics Research Lab, Stanford University 1169:. Metaphysics Research Lab, Stanford University 164:. Sensory experience is of special interest to 53:", the relation between them and the property " 5844: 5842: 5753: 5426:Borchert, Donald (2006). "Mind–Body Problem". 4496: 4494: 3239:"Emotion: 4. 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Interpretive Experience" 4846: 4844: 4842: 4840: 4838: 4800: 4715: 4521: 3688: 3557: 3430: 3151: 3112: 3110: 3073: 2582:Michaelian, Kourken; Sutton, John (2017). 2540:Michaelian, Kourken; Sutton, John (2017). 1712:Margolis, Eric; Laurence, Stephen (2021). 1524: 1522: 1520: 1289: 1287: 1163:"Phenomenology: 1. What is Phenomenology?" 1108: 1106: 1104: 1102: 1100: 1098: 1096: 1094: 1092: 1090: 1076: 611: 41:and familiarity that is produced by these 10471:Electromagnetic theories of consciousness 5969: 5805: 5774: 5592:"The Problem of Psychophysical Causation" 5519: 5501: 5479: 5477: 5475: 5123: 5105: 5064: 5046: 4939: 4783: 4752:1983/b4796dab-2003-4e0b-99ef-9c3bc276b547 4750: 4724: 4584: 4541: 4458: 4256: 4162: 4160: 4158: 3988: 3970: 3926: 3869: 3851: 3667: 3652: 3611: 3577: 3345: 3033: 3022: 2866:Frauenstädt, Julius (1871). 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(1 September 2003). 4921: 4884:The Stanford Encyclopedia of Philosophy 4857:The Stanford Encyclopedia of Philosophy 4835: 4766:Campbell, Tim; Mosquera, Julia (2020). 4662:"Aesthetics - The aesthetic experience" 4640:The Stanford Encyclopedia of Philosophy 4633: 4534:The Encyclopedia of Positive Psychology 4141:The Stanford Encyclopedia of Philosophy 4130: 4128: 4111:The Stanford Encyclopedia of Philosophy 4100: 4098: 4096: 3674:The Stanford Encyclopedia of Philosophy 3492: 3368: 3322:"Distinctions Between Emotion and Mood" 3243:The Stanford Encyclopedia of Philosophy 3116: 3107: 3093:The Stanford Encyclopedia of Philosophy 2988:The Stanford Encyclopedia of Philosophy 2977: 2975: 2965:The Encyclopedia of Positive Psychology 2914: 2908: 2721: 2719: 2717: 2642: 2622:The Stanford Encyclopedia of Philosophy 2611: 2609: 2607: 2605: 2588:The Stanford Encyclopedia of Philosophy 2546:The Stanford Encyclopedia of Philosophy 2360:The Stanford Encyclopedia of Philosophy 2256:The Stanford Encyclopedia of Philosophy 2229:The Stanford Encyclopedia of Philosophy 2103: 2048: 2028:The Stanford Encyclopedia of Philosophy 2001:The Stanford Encyclopedia of Philosophy 1876:The Stanford Encyclopedia of Philosophy 1718:The Stanford Encyclopedia of Philosophy 1680:"Demonstrative Concepts and Experience" 1592: 1528: 1517: 1481:The Stanford Encyclopedia of Philosophy 1437: 1284: 1167:The Stanford Encyclopedia of Philosophy 1156: 1154: 1152: 1150: 1148: 1146: 1144: 1142: 1140: 1138: 1125:Borchert, Donald (2006). "Experience". 1087: 693:because its experience is pleasurable. 548:growth, has been questioned by others. 10980: 10481:Higher-order theories of consciousness 5472: 5320: 5278:"Précis of the Architecture of Reason" 4997: 4970: 4551:Marković, Slobodan (12 January 2012). 4507:. American Psychological Association. 4500: 4427: 4346: 4155: 3771: 3263: 2849:Frauenstädt, Julius (1871). "Urteil". 2776: 2762:. 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(29 September 2001). 2270: 2142:"Another Look at Mode Intentionalism" 2021: 1922: 1841:"Sellars and the "Myth of the Given"" 1805: 1744:"Sellars and the "myth of the given"" 1677: 1664:. Oxford University Press. p. 8. 1597:. New York: Oxford University Press. 1507:Crane, Tim (2009). "Intentionalism". 1506: 1495: 1381:Honderich, Ted (2005). "experience". 1239: 1208: 1160: 233: 10962: 9062:Interpretations of quantum mechanics 8982:The World as Will and Representation 5995:Routledge Encyclopedia of Philosophy 5785: 5589: 5563: 5454:"Dualism: 1.1 The Mind–Body Problem" 5408: 5275: 5183:Routledge Encyclopedia of Philosophy 4690: 4134: 4125: 4104: 4093: 3802: 3732: 3710:10.1093/oxfordhb/9780198749677.013.8 3594: 3371:"The Intentional Structure of Moods" 3302: 3214: 3169:Ackerman, Courtney (27 April 2019). 2981: 2972: 2962:Lopez, Shane J. (2009). "Pleasure". 2725: 2714: 2602: 2180: 1634: 1569:Phenomenology and Philosophy of Mind 1474: 1406:. Oxford University Press: 285–325. 1400:"Cognitive Phenomenology: Real Life" 1293: 1211:"An Account of Conscious Experience" 1135: 566: 531:, which involve bodily changes, and 521:pleasurable or unpleasurable aspects 5792:Internet Encyclopedia of Philosophy 5682:Internet Encyclopedia of Philosophy 5572: 5253:Internet Encyclopedia of Philosophy 5150:Markie, Peter; Folescu, M. (2021). 4822:Internet Encyclopedia of Philosophy 4300:Jäger, Christoph (September 2017). 4192: 4173:Internet Encyclopedia of Philosophy 3512:"New Catholic Encyclopedia: Desire" 3060:Internet Encyclopedia of Philosophy 3053: 2832:Honderich, Ted (2005). "Thinking". 2698: 2566: 2387:Internet Encyclopedia of Philosophy 2329:Internet Encyclopedia of Philosophy 1903:Internet Encyclopedia of Philosophy 708:objects, in particular, concerning 302:Conceptuality and myth of the given 13: 10993:Concepts in the philosophy of mind 10787:Subjective character of experience 10683:Neural correlates of consciousness 5596:Australasian Journal of Philosophy 5294:10.1111/j.1933-1592.2003.tb00031.x 5246: 3834:Moore, James W. (29 August 2016). 3581:The Oxford Companion to Philosophy 3531: 2835:The Oxford Companion to Philosophy 2782: 2676: 2354:Crane, Tim; French, Craig (2021). 2322: 2223:Crane, Tim; French, Craig (2021). 2067:10.1023/B:PHIL.0000014523.89489.59 1995:Crane, Tim; French, Craig (2021). 1896: 1857:10.1111/j.1933-1592.2002.tb00183.x 1760:10.1111/j.1933-1592.2002.tb00183.x 1384:The Oxford Companion to Philosophy 14: 11024: 10817:Von Neumann–Wigner interpretation 10466:Damasio's theory of consciousness 9820: 5988: 5888:Uebel, Thomas (2 November 2015). 5675: 4815: 4607: 4166: 3578:Honderich, Ted (2005). "desire". 2287: 1438:Jackson, Frank (1 January 2004). 819:coherence theory of justification 752:, meaning that all experience is 704:. It refers to the experience of 315:without any conceptual contents. 280: 10961: 10952: 10951: 10879:Journal of Consciousness Studies 10767:Sociology of human consciousness 10603:Dual consciousness (split-brain) 10506:Orchestrated objective reduction 9172: 9125: 9115: 9114: 8091: 8090: 8077: 5982: 5963: 5933: 5908: 5881: 5747: 5722: 5695: 5669: 5644: 5624:Robb, David; Heil, John (2021). 5583: 5536: 5419: 5415:(PhD Thesis). Baylor University. 5402: 5377: 5196: 5176: 5170: 5081: 5022: 4991: 4964: 4915: 4898: 4871: 4759: 4654: 4627: 4601: 4531:Lopez, Shane J. (2009). "Flow". 4452: 4421: 4404: 4379: 4340: 4293: 4276: 4250: 4225: 4208: 4186: 3790:10.1111/j.1468-0068.2008.00679.x 3437:American Philosophical Quarterly 2380: 2199:10.1111/j.1468-0114.2007.00296.x 1532:Consciousness and Intentionality 1452:10.1016/B978-008044394-2/50009-9 1227:10.1111/j.2153-960X.2012.00545.x 917: 736: 184:, experience is involved in the 10885:Online Consciousness Conference 10872:How the Self Controls Its Brain 8912:Meditations on First Philosophy 8137: 5788:"Hard Problem of Consciousness" 5035:Frontiers in Human Neuroscience 3886: 3827: 3796: 3765: 3726: 3605: 3588: 3551: 3525: 3503: 3486: 3447: 3424: 3385: 3362: 3313: 3296: 3257: 3230: 3184: 3162: 3145: 3047: 2859: 2842: 2692: 2636: 2575: 2560: 2374: 2296: 2243: 2187:Pacific Philosophical Quarterly 2174: 2123:10.1590/S0101-31732016000200005 2097: 2042: 2015: 1988: 1963: 1916: 1890: 1863: 1832: 1799: 1774: 1651: 1628: 1586: 1559: 1468: 1391: 956: – Philosophy of education 795: 422:Episodic memory and imagination 334: 10531:Altered state of consciousness 9589:Analytic–synthetic distinction 6041: 5486:"The Five Marks of the Mental" 4998:Sammel, Ali (1 January 2003). 4851:Smith, David Woodruff (2018). 4417:. Oxford University Press USA. 4289:. Oxford University Press USA. 4221:. Oxford University Press USA. 3614:"Desire: philosophical issues" 3496:The Varieties of Consciousness 3460:Canadian Journal of Philosophy 1446:. Elsevier. pp. 107–124. 1332: 1304: 1294:Masiello, R. J. "Experience". 1233: 1161:Smith, David Woodruff (2018). 1025: 983: – Hormone and medication 853: 779:. It aims at discerning their 618:altered state of consciousness 1: 10633:Hard problem of consciousness 10491:Integrated information theory 7774: 4459:Dell’Olio, Andrew J. (2010). 3472:10.1080/00455091.2017.1323531 2891:"Thought - Types of thinking" 2306:Perception and Its Modalities 1678:Kelly, Sean Dorrance (2001). 1018: 893: 879:hard problem of consciousness 846:was rejected in favor of the 357: 292:Mystical states of experience 199: 190:hard problem of consciousness 10931:What Is It Like to Be a Bat? 10918:The Science of Consciousness 10792:Subjectivity and objectivity 9097:Philosophy of space and time 7563:Ordinary language philosophy 6054: 5152:"Rationalism vs. Empiricism" 3821:10.1111/dltc.2009.63.issue-2 3805:"Are There Passive Desires?" 3392:Gallegos, Francisco (2017). 2051:"Is Experience Transparent?" 7: 10924:Understanding Consciousness 10851:Consciousness and Cognition 10839:A Universe of Consciousness 9634:Internalism and externalism 8972:The Phenomenology of Spirit 7613:Contemporary utilitarianism 7528:Internalism and externalism 5815:Vasilyev, Vadim V. (2009). 5756:"Idealism: 1. Introduction" 5702:Schaffer, Jonathan (2018). 4725:Pettigrew, Richard (2015). 3612:Schroeder, Timothy (2010). 3215:Robinson, Jorgianne Civey. 3043:. University of Manchester. 2645:"Sensation and Imagination" 1997:"The Problem of Perception" 1839:Alston, William P. (2002). 1742:Alston, William P. (2002). 1572:. Oxford University Press. 910: 842:, in which the traditional 444: 21:Experience (disambiguation) 10: 11029: 10898:The Astonishing Hypothesis 10593:Disorders of consciousness 6877:Svatantrika and Prasangika 6516: 5833:10.5840/faithphil200926552 5316:. Oxford University Press. 4941:10.1177/160940690300200303 4785:10.1007/s11098-019-01382-1 4504:Encyclopedia of Psychology 3668:Schlosser, Markus (2019). 3601:. Oxford University Press. 3584:. Oxford University Press. 3499:. Oxford University Press. 3119:Social Science Information 2933:10.1007/s11098-020-01464-5 2838:. Oxford University Press. 2759:Encyclopedia of Psychology 2734:. Oxford University Press. 2699:Neville, Robert Cummings. 2643:Russell, Bertrand (1915). 2309:. Oxford University Press. 2159:10.1007/s10670-020-00314-4 1941:10.1093/mind/LXVII.266.216 1806:Hicks, Michael R. (2020). 1696:10.1215/00318108-110-3-397 1387:. Oxford University Press. 1037:Merriam-Webster Dictionary 828: 814:non-conceptualist approach 720:Transformative experiences 588:refers to the capacity to 505:Pleasure, emotion and mood 18: 10947: 10830: 10678:Minimally conscious state 10588:Consciousness after death 10518: 10448: 10320: 10313: 10248: 10142: 10076: 9835: 9828: 9760: 9709: 9558: 9465:Evolutionary epistemology 9435: 9180: 9110: 9034: 8833: 8573: 8301: 8145: 8071: 8023: 7923: 7885: 7832: 7799: 7790: 7786: 7769: 7719: 7631: 7469: 7460: 7393: 7176: 7167: 7145: 7100: 7042: 6994: 6948: 6939: 6902: 6773: 6638: 6585: 6576: 6526: 6522: 6511: 6450: 6422: 6379: 6331: 6288: 6241: 6213: 6165: 6137: 6099:Philosophy of mathematics 6089:Philosophy of information 6064: 6060: 6049: 5867:10.1007/s11245-014-9257-4 5608:10.1080/00048409212345161 5484:Pernu, Tuomas K. (2017). 5452:Robinson, Howard (2020). 5221:10.1007/s11229-009-9585-x 5179:"Propositional attitudes" 4971:George, Theodore (2021). 4878:Beyer, Christian (2020). 4477:10.1007/s11841-009-0154-z 4446:10.1080/02604020500412808 4318:10.1017/S0034412517000191 4257:Blackmore, Susan (1984). 4079:10.1080/09515080902802850 3410:10.1007/s11406-017-9820-5 3338:10.1080/02699930541000057 3264:Siemer, Matthias (2009). 2982:Katz, Leonard D. (2016). 2250:Silins, Nicholas (2019). 2049:Siewert, Charles (2004). 1621:The Future for Philosophy 1595:Phenomenal intentionality 1529:Siewert, Charles (2017). 1317:. Metzler. Archived from 1297:New Catholic Encyclopedia 786:Hermeneutic phenomenology 758:conditions of possibility 680: 574:comprise a wide class of 387:ordinary material objects 10988:Concepts in epistemology 10541:Artificial consciousness 10058:William Kingdon Clifford 9737:Philosophy of perception 9540:Representational realism 9510:Naturalized epistemology 9087:Philosophy of psychology 9022:Simulacra and Simulation 5970:Thomasson, Amie (2019). 5849:McClelland, Tom (2017). 5503:10.3389/fpsyg.2017.01084 5327:Crupi, Vincenzo (2021). 5107:10.3389/fpsyg.2020.01680 5048:10.3389/fnhum.2013.00608 4428:Lommel, Pim van (2006). 4365:10.24204/ejpr.v11i2.2968 4347:Byerly, T. Ryan (2019). 4067:Philosophical Psychology 3972:10.3389/fpsyg.2016.01272 3953:Moore, James W. (2016). 3853:10.3389/fpsyg.2016.01272 3701:The Experience of Agency 3561:Enzyklopädie Philosophie 3431:Strandberg, Caj (2012). 3282:10.1177/1754073909103594 3131:10.1177/0539018405058216 2915:Pallies, Daniel (2021). 2728:"Imaginative Experience" 2542:"Memory: 3. Episodicity" 2431:10.3389/fpsyg.2020.01531 1398:Strawson, Galen (2011). 1080:Enzyklopädie Philosophie 654:traumatic brain injuries 529:physiological components 133:are taken and realized. 10858:Consciousness Explained 10777:Stream of consciousness 10752:Secondary consciousness 10476:Global workspace theory 10461:Dynamic core hypothesis 10456:Attention schema theory 10430:Revisionary materialism 10345:Eliminative materialism 9868:Charles Augustus Strong 9717:Outline of epistemology 9550:Transcendental idealism 8952:Critique of Pure Reason 7568:Postanalytic philosophy 7509:Experimental philosophy 5920:Encyclopedia Britannica 5734:Encyclopedia Britannica 5656:Encyclopedia Britannica 5490:Frontiers in Psychology 5389:Encyclopedia Britannica 5385:"Copernican Revolution" 5203:Balog, Katalin (2009). 5094:Frontiers in Psychology 4666:Encyclopedia Britannica 4634:Shelley, James (2020). 4608:Eaton, Marcia Muelder. 4391:Encyclopedia Britannica 4237:Encyclopedia Britannica 4233:"Near-death experience" 4020:SSRN Electronic Journal 3959:Frontiers in Psychology 3840:Frontiers in Psychology 3618:WIREs Cognitive Science 3454:Bartlett, Gary (2018). 3369:Kriegel, Uriah (2019). 2895:Encyclopedia Britannica 2661:10.5840/monist191525136 2418:Frontiers in Psychology 2104:Chediak, Karla (2016). 1975:Encyclopædia Britannica 1870:Hatfield, Gary (2021). 1825:10.15173/jhap.v8i7.4270 1477:"Mental Representation" 1404:Cognitive Phenomenology 754:experience of something 702:experimental aesthetics 642:psychedelic experiences 630:out-of-body experiences 612:Non-ordinary experience 143:out-of-body experiences 135:Non-ordinary experience 125:are formed, courses of 10912:The Emperor's New Mind 10718:Problem of other minds 10653:Introspection illusion 10486:Holonomic brain theory 9843:Alfred North Whitehead 9664:Problem of other minds 8543:Type–token distinction 8371:Hypostatic abstraction 8153:Abstract object theory 7701:Social constructionism 6713:Hellenistic philosophy 6129:Theoretical philosophy 6104:Philosophy of religion 6094:Philosophy of language 5357:Kelly, Thomas (2016). 4610:"Aesthetic Experience" 4440:(1 & 2): 134–151. 4107:"Religious Experience" 3911:10.1098/rspb.2013.0991 3774:"Motivation in Agents" 2584:"Memory: 4. Mnemicity" 2492:10.1098/rstb.2001.0955 2181:Pace, Michael (2007). 1641:Philosophical Analysis 1444:Representation in Mind 954:Experiential education 945:The Experience Economy 771:, also referred to as 732:In various disciplines 725:rational choice theory 634:near-death experiences 455:mental representations 344:is presented but also 147:near-death experiences 77:learned through them. 37:, or to the practical 10713:Primary consciousness 10598:Divided consciousness 10501:Multiple drafts model 10003:Maurice Merleau-Ponty 9742:Philosophy of science 9722:Faith and rationality 9604:Descriptive knowledge 9475:Feminist epistemology 9415:Nicholas Wolterstorff 9132:Philosophy portal 9012:Being and Nothingness 8428:Mental representation 8084:Philosophy portal 7603:Scientific skepticism 7583:Reformed epistemology 6109:Philosophy of science 5276:Audi, Robert (2003). 4772:Philosophical Studies 3598:Motivation and Agency 3538:www.rep.routledge.com 3375:Philosophers' Imprint 3326:Cognition and Emotion 3056:"Theories of Emotion" 2921:Philosophical Studies 2872:. Leipzig: Brockhaus. 2855:. Leipzig: Brockhaus. 2055:Philosophical Studies 1923:Adams, E. M. (1958). 1635:Park, Thomas (2017). 1240:Jorba, Marta (2010). 907:, according to Kant. 858:A central problem in 840:Copernican Revolution 622:religious experiences 533:behavioral components 525:evaluative components 363:Perceptual experience 139:religious experiences 10865:Cosmic Consciousness 10703:Philosophical zombie 10643:Higher consciousness 10536:Animal consciousness 10340:Double-aspect theory 9873:Christopher Peacocke 9674:Procedural knowledge 9659:Problem of induction 9057:Feminist metaphysics 7504:Critical rationalism 7211:Edo neo-Confucianism 7055:Acintya bheda abheda 7034:Renaissance humanism 6745:School of the Sextii 6119:Practical philosophy 6114:Political philosophy 5916:"Logical positivism" 5821:Faith and Philosophy 5590:Lowe, E. J. (1992). 4691:Paul, L. A. (2015). 4614:www.encyclopedia.com 4167:Clark, Kelly James. 4029:10.2139/ssrn.3510213 3803:Wall, David (2009). 3739:Philosophical Review 3155:Handbook of Emotions 2022:Lyons, Jack (2017). 1684:Philosophical Review 1475:Pitt, David (2020). 1209:Gupta, Anil (2012). 960:Engagement marketing 626:mystical experiences 412:Sense datum theories 226:root with the word " 19:For other uses, see 10638:Heterophenomenology 10551:Attentional control 10200:Lawrence Weiskrantz 10028:Patricia Churchland 9863:Brian O'Shaughnessy 9848:Arthur Schopenhauer 9752:Virtue epistemology 9747:Social epistemology 9727:Formal epistemology 9614:Epistemic injustice 9609:Exploratory thought 9410:Ludwig Wittgenstein 8902:Daneshnameh-ye Alai 8413:Linguistic modality 7075:Nimbarka Sampradaya 6986:Korean Confucianism 6733:Academic Skepticism 4135:Wynn, Mark (2016). 4105:Webb, Mark (2017). 3196:search.worldcat.org 2486:(1413): 1351–1361. 1782:"myth of the given" 1259:10.1387/theoria.640 1215:Analytic Philosophy 990:Wisdom#Confucianism 933:Customer experience 691:positive psychology 379:auditory perception 353:Types of experience 10938:Wider than the Sky 10905:The Conscious Mind 10708:Philosophy of mind 10688:Neurophenomenology 10663:Locked-in syndrome 10658:Knowledge argument 10322:Philosophy of mind 9943:George Henry Lewes 9913:Douglas Hofstadter 9405:Timothy Williamson 9195:Augustine of Hippo 9092:Philosophy of self 9082:Philosophy of mind 8346:Embodied cognition 8258:Scientific realism 7696:Post-structuralism 7598:Scientific realism 7553:Quinean naturalism 7533:Logical positivism 7489:Analytical Marxism 6708:Peripatetic school 6620:Chinese naturalism 6147:Aesthetic response 6074:Applied philosophy 5678:"Dualism and Mind" 5626:"Mental Causation" 5576:Philosophy of Mind 4911:. Scarecrow Press. 4743:10.1111/phpr.12240 4709:10.1111/phpr.12249 4537:. Wiley-Blackwell. 3905:(1763): 20130991. 3456:"Occurrent States" 3054:Johnson, Gregory. 2968:. Wiley-Blackwell. 2783:Zajonc, Robert B. 2726:Kind, Amy (2020). 1013:Process philosophy 848:heliocentric model 790:Neurophenomenology 638:psychotic episodes 426:The experience of 296:pure consciousness 234:As conscious event 172:claim, or not, as 10975: 10974: 10673:Mind–body problem 10623:Flash suppression 10583:Cartesian theater 10568:Binocular rivalry 10514: 10513: 10380:Mind–body dualism 10309: 10308: 10296:Victor J. Stenger 10271:Erwin Schrödinger 10225:Stanislas Dehaene 10205:Michael Gazzaniga 10089:Donald D. Hoffman 9973:John Polkinghorne 9953:Gottfried Leibniz 9788: 9787: 9654:Privileged access 9290:Søren Kierkegaard 9140: 9139: 8319:Category of being 8288:Truthmaker theory 8105: 8104: 8067: 8066: 8063: 8062: 8059: 8058: 7765: 7764: 7761: 7760: 7757: 7756: 7484:Analytic feminism 7456: 7455: 7418:Kierkegaardianism 7380:Transcendentalism 7340:Neo-scholasticism 7186:Classical Realism 7163: 7162: 6935: 6934: 6750:Neopythagoreanism 6507: 6506: 6503: 6502: 6124:Social philosophy 5956:978-3-319-40715-9 5901:978-0-8126-9929-6 4778:(11): 3549–3565. 4514:978-1-55798-187-5 4306:Religious Studies 4193:Hayward, Rhodri. 3772:Miller C (2008). 3719:978-0-19-874967-7 3510:Parmisano, S. F. 2769:978-1-55798-187-5 1579:978-0-19-927245-7 1541:cite encyclopedia 1421:978-0-19-957993-8 925:Philosophy portal 864:mind–body problem 777:eidetic variation 767:is the so-called 698:psychology of art 674:mind–body dualism 658:psychedelic drugs 580:states of affairs 567:Desire and agency 541:negative emotions 483:concept formation 396:false information 383:haptic perception 375:visual perception 186:mind–body problem 162:eidetic variation 129:are planned, and 11020: 10965: 10964: 10955: 10954: 10797:Unconscious mind 10425:Reflexive monism 10420:Property dualism 10395:New mysterianism 10355:Epiphenomenalism 10335:Computationalism 10330:Anomalous monism 10318: 10317: 10210:Michael Graziano 10180:Francisco Varela 10084:Carl Gustav Jung 10048:Thomas Metzinger 10018:Martin Heidegger 9998:Kenneth M. Sayre 9858:Bertrand Russell 9833: 9832: 9815: 9808: 9801: 9792: 9791: 9732:Metaepistemology 9710:Related articles 9684:Regress argument 9619:Epistemic virtue 9370:Bertrand Russell 9345:Duncan Pritchard 9305:Hilary Kornblith 9220:Laurence BonJour 9167: 9160: 9153: 9144: 9143: 9130: 9129: 9128: 9118: 9117: 9027: 9017: 9007: 8997: 8987: 8977: 8967: 8957: 8947: 8937: 8927: 8917: 8907: 8897: 8887: 8877: 8867: 8857: 8847: 8523:Substantial form 8335:Cogito, ergo sum 8278:Substance theory 8132: 8125: 8118: 8109: 8108: 8094: 8093: 8082: 8081: 8080: 7797: 7796: 7788: 7787: 7771: 7770: 7661:Frankfurt School 7608:Transactionalism 7558:Normative ethics 7538:Legal positivism 7514:Falsificationism 7499:Consequentialism 7494:Communitarianism 7467: 7466: 7335:New Confucianism 7174: 7173: 6981:Neo-Confucianism 6946: 6945: 6755:Second Sophistic 6740:Middle Platonism 6583: 6582: 6524: 6523: 6513: 6512: 6356:Epiphenomenalism 6223:Consequentialism 6157:Institutionalism 6062: 6061: 6051: 6050: 6036: 6029: 6022: 6013: 6012: 6006: 6005: 6003: 6001: 5986: 5980: 5979: 5967: 5961: 5960: 5948: 5937: 5931: 5930: 5928: 5926: 5912: 5906: 5905: 5885: 5879: 5878: 5846: 5837: 5836: 5812: 5803: 5802: 5800: 5798: 5786:Weisberg, Josh. 5783: 5772: 5771: 5769: 5767: 5751: 5745: 5744: 5742: 5740: 5726: 5720: 5719: 5717: 5715: 5699: 5693: 5692: 5690: 5688: 5673: 5667: 5666: 5664: 5662: 5648: 5642: 5641: 5639: 5637: 5621: 5612: 5611: 5587: 5581: 5580: 5570: 5561: 5560: 5558: 5556: 5540: 5534: 5533: 5523: 5505: 5481: 5470: 5469: 5467: 5465: 5449: 5434: 5433: 5423: 5417: 5416: 5406: 5400: 5399: 5397: 5395: 5381: 5375: 5374: 5372: 5370: 5354: 5345: 5344: 5342: 5340: 5324: 5318: 5317: 5307: 5298: 5297: 5273: 5264: 5263: 5261: 5259: 5247:DiFate, Victor. 5244: 5233: 5232: 5200: 5194: 5193: 5191: 5189: 5174: 5168: 5167: 5165: 5163: 5147: 5138: 5137: 5127: 5109: 5085: 5079: 5078: 5068: 5050: 5026: 5020: 5019: 4995: 4989: 4988: 4986: 4984: 4968: 4962: 4961: 4943: 4919: 4913: 4912: 4902: 4896: 4895: 4893: 4891: 4875: 4869: 4868: 4866: 4864: 4848: 4833: 4832: 4830: 4828: 4813: 4798: 4797: 4787: 4763: 4757: 4756: 4754: 4722: 4713: 4712: 4688: 4677: 4676: 4674: 4672: 4658: 4652: 4651: 4649: 4647: 4631: 4625: 4624: 4622: 4620: 4605: 4599: 4598: 4588: 4569:10.1068/i0450aap 4548: 4539: 4538: 4528: 4519: 4518: 4498: 4489: 4488: 4456: 4450: 4449: 4425: 4419: 4418: 4408: 4402: 4401: 4399: 4397: 4383: 4377: 4376: 4344: 4338: 4337: 4297: 4291: 4290: 4280: 4274: 4273: 4263: 4254: 4248: 4247: 4245: 4243: 4229: 4223: 4222: 4212: 4206: 4205: 4203: 4201: 4190: 4184: 4183: 4181: 4179: 4164: 4153: 4152: 4150: 4148: 4132: 4123: 4122: 4120: 4118: 4102: 4091: 4090: 4058: 4049: 4048: 4014: 4003: 4002: 3992: 3974: 3950: 3941: 3940: 3930: 3890: 3884: 3883: 3873: 3855: 3831: 3825: 3824: 3800: 3794: 3793: 3769: 3763: 3762: 3733:Mele AR (1995). 3730: 3724: 3723: 3695: 3686: 3685: 3683: 3681: 3665: 3650: 3649: 3609: 3603: 3602: 3592: 3586: 3585: 3575: 3566: 3565: 3555: 3549: 3548: 3546: 3544: 3532:Pettit, Philip. 3529: 3523: 3522: 3520: 3518: 3507: 3501: 3500: 3490: 3484: 3483: 3451: 3445: 3444: 3428: 3422: 3421: 3404:(4): 1497–1513. 3389: 3383: 3382: 3366: 3360: 3359: 3349: 3317: 3311: 3310: 3300: 3294: 3293: 3261: 3255: 3254: 3252: 3250: 3234: 3228: 3227: 3225: 3223: 3212: 3206: 3205: 3203: 3202: 3188: 3182: 3181: 3179: 3177: 3166: 3160: 3159: 3149: 3143: 3142: 3114: 3105: 3104: 3102: 3100: 3084: 3071: 3070: 3068: 3066: 3051: 3045: 3044: 3042: 3031: 3020: 3019: 3009: 3000: 2999: 2997: 2995: 2979: 2970: 2969: 2959: 2953: 2952: 2912: 2906: 2905: 2903: 2901: 2887: 2874: 2873: 2863: 2857: 2856: 2846: 2840: 2839: 2829: 2820: 2819: 2809: 2796: 2795: 2793: 2791: 2780: 2774: 2773: 2753: 2736: 2735: 2723: 2712: 2711: 2709: 2707: 2696: 2690: 2689: 2687: 2685: 2674: 2665: 2664: 2640: 2634: 2633: 2631: 2629: 2613: 2600: 2599: 2597: 2595: 2579: 2573: 2572: 2567:Tulving, Endel. 2564: 2558: 2557: 2555: 2553: 2537: 2522: 2521: 2511: 2471: 2462: 2461: 2451: 2433: 2409: 2398: 2397: 2395: 2393: 2378: 2372: 2371: 2369: 2367: 2351: 2340: 2339: 2337: 2335: 2320: 2311: 2310: 2300: 2294: 2293: 2285: 2268: 2267: 2265: 2263: 2247: 2241: 2240: 2238: 2236: 2220: 2203: 2202: 2178: 2172: 2171: 2161: 2152:(6): 2519–2546. 2137: 2128: 2127: 2125: 2101: 2095: 2094: 2046: 2040: 2039: 2037: 2035: 2019: 2013: 2012: 2010: 2008: 1992: 1986: 1985: 1983: 1981: 1967: 1961: 1960: 1935:(266): 216–226. 1920: 1914: 1913: 1911: 1909: 1894: 1888: 1887: 1885: 1883: 1867: 1861: 1860: 1836: 1830: 1829: 1827: 1803: 1797: 1796: 1794: 1792: 1786:Oxford Reference 1778: 1772: 1771: 1739: 1730: 1729: 1727: 1725: 1709: 1700: 1699: 1675: 1666: 1665: 1655: 1649: 1648: 1632: 1626: 1625: 1615: 1609: 1608: 1590: 1584: 1583: 1563: 1557: 1556: 1550: 1546: 1544: 1536: 1526: 1515: 1514: 1504: 1493: 1492: 1490: 1488: 1472: 1466: 1465: 1435: 1426: 1425: 1395: 1389: 1388: 1378: 1355: 1354: 1352: 1350: 1336: 1330: 1329: 1327: 1326: 1308: 1302: 1301: 1291: 1282: 1281: 1271: 1261: 1237: 1231: 1230: 1206: 1179: 1178: 1176: 1174: 1158: 1133: 1132: 1122: 1085: 1084: 1074: 1049: 1048: 1046: 1044: 1029: 1001: 986: 965: 950: 927: 922: 921: 920: 887:natural sciences 844:geocentric model 11028: 11027: 11023: 11022: 11021: 11019: 11018: 11017: 10978: 10977: 10976: 10971: 10943: 10826: 10802:Unconsciousness 10613:Explanatory gap 10563:Binding problem 10510: 10444: 10305: 10291:Susan Blackmore 10244: 10235:Stuart Hameroff 10155:Antonio Damasio 10138: 10134:Wolfgang Köhler 10072: 10033:Paul Churchland 9938:George Berkeley 9908:Donald Davidson 9824: 9819: 9789: 9784: 9756: 9705: 9624:Gettier problem 9554: 9485:Foundationalism 9431: 9380:Wilfrid Sellars 9335:Alvin Plantinga 9215:George Berkeley 9182:Epistemologists 9176: 9171: 9141: 9136: 9126: 9124: 9106: 9030: 9025: 9015: 9005: 8995: 8985: 8975: 8965: 8955: 8945: 8935: 8925: 8915: 8905: 8895: 8885: 8875: 8872:De rerum natura 8865: 8855: 8845: 8829: 8569: 8473:Physical object 8309:Abstract object 8297: 8283:Theory of forms 8218:Meaning of life 8141: 8136: 8106: 8101: 8078: 8076: 8055: 8019: 7919: 7881: 7828: 7782: 7781: 7753: 7742:Russian cosmism 7715: 7711:Western Marxism 7676:New Historicism 7641:Critical theory 7627: 7623:Wittgensteinian 7519:Foundationalism 7452: 7389: 7370:Social contract 7226:Foundationalism 7159: 7141: 7125:Illuminationism 7110:Aristotelianism 7096: 7085:Vishishtadvaita 7038: 6990: 6931: 6898: 6769: 6698:Megarian school 6693:Eretrian school 6634: 6595:Agriculturalism 6572: 6518: 6499: 6446: 6418: 6375: 6327: 6284: 6268:Incompatibilism 6237: 6209: 6161: 6133: 6056: 6045: 6040: 6010: 6009: 5999: 5997: 5989:Wardy, Robert. 5987: 5983: 5968: 5964: 5957: 5946: 5938: 5934: 5924: 5922: 5914: 5913: 5909: 5902: 5886: 5882: 5847: 5840: 5813: 5806: 5796: 5794: 5784: 5775: 5765: 5763: 5752: 5748: 5738: 5736: 5728: 5727: 5723: 5713: 5711: 5700: 5696: 5686: 5684: 5674: 5670: 5660: 5658: 5650: 5649: 5645: 5635: 5633: 5622: 5615: 5588: 5584: 5571: 5564: 5554: 5552: 5541: 5537: 5482: 5473: 5463: 5461: 5450: 5437: 5424: 5420: 5407: 5403: 5393: 5391: 5383: 5382: 5378: 5368: 5366: 5355: 5348: 5338: 5336: 5325: 5321: 5308: 5301: 5274: 5267: 5257: 5255: 5245: 5236: 5201: 5197: 5187: 5185: 5175: 5171: 5161: 5159: 5148: 5141: 5086: 5082: 5027: 5023: 4996: 4992: 4982: 4980: 4969: 4965: 4920: 4916: 4903: 4899: 4889: 4887: 4876: 4872: 4862: 4860: 4849: 4836: 4826: 4824: 4818:"Phenomenology" 4814: 4801: 4764: 4760: 4723: 4716: 4689: 4680: 4670: 4668: 4660: 4659: 4655: 4645: 4643: 4632: 4628: 4618: 4616: 4606: 4602: 4549: 4542: 4529: 4522: 4515: 4499: 4492: 4457: 4453: 4426: 4422: 4409: 4405: 4395: 4393: 4385: 4384: 4380: 4345: 4341: 4298: 4294: 4281: 4277: 4272:(796): 225–244. 4261: 4255: 4251: 4241: 4239: 4231: 4230: 4226: 4213: 4209: 4199: 4197: 4191: 4187: 4177: 4175: 4165: 4156: 4146: 4144: 4133: 4126: 4116: 4114: 4103: 4094: 4059: 4052: 4023:. Elsevier BV. 4015: 4006: 3951: 3944: 3891: 3887: 3832: 3828: 3801: 3797: 3770: 3766: 3751:10.2307/2185634 3731: 3727: 3720: 3696: 3689: 3679: 3677: 3666: 3653: 3610: 3606: 3593: 3589: 3576: 3569: 3556: 3552: 3542: 3540: 3530: 3526: 3516: 3514: 3508: 3504: 3491: 3487: 3452: 3448: 3429: 3425: 3390: 3386: 3367: 3363: 3318: 3314: 3301: 3297: 3262: 3258: 3248: 3246: 3235: 3231: 3221: 3219: 3213: 3209: 3200: 3198: 3190: 3189: 3185: 3175: 3173: 3167: 3163: 3158:(4th ed.). 3150: 3146: 3115: 3108: 3098: 3096: 3085: 3074: 3064: 3062: 3052: 3048: 3040: 3032: 3023: 3010: 3003: 2993: 2991: 2980: 2973: 2960: 2956: 2913: 2909: 2899: 2897: 2889: 2888: 2877: 2864: 2860: 2847: 2843: 2830: 2823: 2810: 2799: 2789: 2787: 2781: 2777: 2770: 2754: 2739: 2724: 2715: 2705: 2703: 2697: 2693: 2683: 2681: 2675: 2668: 2641: 2637: 2627: 2625: 2614: 2603: 2593: 2591: 2580: 2576: 2565: 2561: 2551: 2549: 2538: 2525: 2472: 2465: 2410: 2401: 2391: 2389: 2383:"Disjunctivism" 2381:Fish, William. 2379: 2375: 2365: 2363: 2352: 2343: 2333: 2331: 2321: 2314: 2301: 2297: 2286: 2271: 2261: 2259: 2248: 2244: 2234: 2232: 2221: 2206: 2179: 2175: 2138: 2131: 2110:Trans/Form/Ação 2102: 2098: 2047: 2043: 2033: 2031: 2020: 2016: 2006: 2004: 1993: 1989: 1979: 1977: 1969: 1968: 1964: 1921: 1917: 1907: 1905: 1895: 1891: 1881: 1879: 1868: 1864: 1837: 1833: 1804: 1800: 1790: 1788: 1780: 1779: 1775: 1740: 1733: 1723: 1721: 1710: 1703: 1676: 1669: 1656: 1652: 1633: 1629: 1616: 1612: 1605: 1591: 1587: 1580: 1564: 1560: 1548: 1547: 1538: 1537: 1527: 1518: 1505: 1496: 1486: 1484: 1473: 1469: 1462: 1436: 1429: 1422: 1396: 1392: 1379: 1358: 1348: 1346: 1344:Merriam-Webster 1338: 1337: 1333: 1324: 1322: 1309: 1305: 1292: 1285: 1238: 1234: 1207: 1182: 1172: 1170: 1159: 1136: 1123: 1088: 1075: 1052: 1042: 1040: 1039:. 24 March 2023 1031: 1030: 1026: 1021: 999: 984: 963: 948: 923: 918: 916: 913: 896: 856: 836:Galileo Galilei 831: 798: 739: 734: 683: 662:sleep paralysis 614: 606:sense of agency 569: 563: 507: 495:decision making 487:problem solving 447: 432:semantic memory 428:episodic memory 424: 398:in the form of 360: 355: 337: 325:Direct realists 304: 283: 278: 261: 236: 228:experimentation 202: 113:are similar to 99:episodic memory 24: 17: 12: 11: 5: 11026: 11016: 11015: 11010: 11005: 11000: 10995: 10990: 10973: 10972: 10970: 10969: 10959: 10948: 10945: 10944: 10942: 10941: 10934: 10927: 10920: 10915: 10908: 10901: 10894: 10887: 10882: 10875: 10868: 10861: 10854: 10847: 10842: 10834: 10832: 10828: 10827: 10825: 10824: 10819: 10814: 10812:Visual masking 10809: 10804: 10799: 10794: 10789: 10784: 10779: 10774: 10769: 10764: 10762:Sentiocentrism 10759: 10754: 10749: 10748: 10747: 10735: 10730: 10725: 10720: 10715: 10710: 10705: 10700: 10695: 10690: 10685: 10680: 10675: 10670: 10665: 10660: 10655: 10650: 10645: 10640: 10635: 10630: 10625: 10620: 10615: 10610: 10605: 10600: 10595: 10590: 10585: 10580: 10575: 10570: 10565: 10560: 10555: 10554: 10553: 10543: 10538: 10533: 10528: 10522: 10520: 10516: 10515: 10512: 10511: 10509: 10508: 10503: 10498: 10493: 10488: 10483: 10478: 10473: 10468: 10463: 10458: 10452: 10450: 10446: 10445: 10443: 10442: 10437: 10432: 10427: 10422: 10417: 10412: 10407: 10402: 10397: 10392: 10390:Neutral monism 10387: 10382: 10377: 10372: 10370:Interactionism 10367: 10362: 10357: 10352: 10347: 10342: 10337: 10332: 10326: 10324: 10315: 10311: 10310: 10307: 10306: 10304: 10303: 10301:Wolfgang Pauli 10298: 10293: 10288: 10283: 10278: 10273: 10268: 10263: 10258: 10252: 10250: 10246: 10245: 10243: 10242: 10237: 10232: 10230:Steven Laureys 10227: 10222: 10217: 10215:Patrick Wilken 10212: 10207: 10202: 10197: 10192: 10187: 10185:Gerald Edelman 10182: 10177: 10172: 10167: 10162: 10160:Benjamin Libet 10157: 10152: 10146: 10144: 10140: 10139: 10137: 10136: 10131: 10126: 10121: 10116: 10114:Max Wertheimer 10111: 10106: 10101: 10099:Gustav Fechner 10096: 10094:Franz Brentano 10091: 10086: 10080: 10078: 10074: 10073: 10071: 10070: 10068:William Seager 10065: 10060: 10055: 10050: 10045: 10043:René Descartes 10040: 10035: 10030: 10025: 10020: 10015: 10010: 10005: 10000: 9995: 9993:Keith Frankish 9990: 9985: 9980: 9975: 9970: 9965: 9960: 9955: 9950: 9945: 9940: 9935: 9933:Galen Strawson 9930: 9925: 9920: 9918:Edmund Husserl 9915: 9910: 9905: 9900: 9898:David Papineau 9895: 9890: 9888:David Chalmers 9885: 9883:Daniel Dennett 9880: 9875: 9870: 9865: 9860: 9855: 9853:Baruch Spinoza 9850: 9845: 9839: 9837: 9830: 9826: 9825: 9818: 9817: 9810: 9803: 9795: 9786: 9785: 9783: 9782: 9777: 9772: 9767: 9761: 9758: 9757: 9755: 9754: 9749: 9744: 9739: 9734: 9729: 9724: 9719: 9713: 9711: 9707: 9706: 9704: 9703: 9696: 9691: 9686: 9681: 9676: 9671: 9666: 9661: 9656: 9651: 9646: 9641: 9636: 9631: 9626: 9621: 9616: 9611: 9606: 9601: 9596: 9591: 9586: 9581: 9573: 9564: 9562: 9556: 9555: 9553: 9552: 9547: 9542: 9537: 9532: 9527: 9522: 9517: 9512: 9507: 9502: 9497: 9492: 9487: 9482: 9477: 9472: 9467: 9462: 9457: 9452: 9450:Constructivism 9447: 9441: 9439: 9433: 9432: 9430: 9429: 9422: 9417: 9412: 9407: 9402: 9400:Baruch Spinoza 9397: 9395:P. F. Strawson 9392: 9387: 9385:Susanna Siegel 9382: 9377: 9372: 9367: 9362: 9360:W. V. O. Quine 9357: 9352: 9347: 9342: 9337: 9332: 9327: 9322: 9317: 9312: 9307: 9302: 9297: 9292: 9287: 9282: 9277: 9272: 9267: 9262: 9260:Nelson Goodman 9257: 9252: 9250:Edmund Gettier 9247: 9242: 9237: 9235:René Descartes 9232: 9227: 9225:Gilles Deleuze 9222: 9217: 9212: 9207: 9202: 9200:William Alston 9197: 9192: 9190:Thomas Aquinas 9186: 9184: 9178: 9177: 9170: 9169: 9162: 9155: 9147: 9138: 9137: 9135: 9134: 9122: 9111: 9108: 9107: 9105: 9104: 9099: 9094: 9089: 9084: 9079: 9074: 9069: 9064: 9059: 9054: 9049: 9044: 9038: 9036: 9035:Related topics 9032: 9031: 9029: 9028: 9018: 9008: 9002:Being and Time 8998: 8988: 8978: 8968: 8958: 8948: 8938: 8928: 8918: 8908: 8898: 8888: 8878: 8868: 8858: 8848: 8837: 8835: 8831: 8830: 8828: 8827: 8820: 8815: 8810: 8805: 8800: 8795: 8790: 8785: 8780: 8775: 8770: 8765: 8760: 8755: 8750: 8745: 8740: 8735: 8730: 8725: 8720: 8715: 8710: 8705: 8700: 8695: 8690: 8685: 8680: 8675: 8670: 8665: 8660: 8655: 8650: 8645: 8640: 8635: 8630: 8625: 8620: 8615: 8610: 8605: 8600: 8595: 8590: 8585: 8579: 8577: 8575:Metaphysicians 8571: 8570: 8568: 8567: 8560: 8555: 8550: 8545: 8540: 8535: 8530: 8525: 8520: 8515: 8510: 8505: 8500: 8495: 8490: 8485: 8480: 8475: 8470: 8465: 8460: 8455: 8450: 8445: 8440: 8435: 8430: 8425: 8420: 8415: 8410: 8405: 8400: 8395: 8394: 8393: 8383: 8378: 8373: 8368: 8363: 8358: 8353: 8348: 8343: 8338: 8331: 8329:Causal closure 8326: 8321: 8316: 8311: 8305: 8303: 8299: 8298: 8296: 8295: 8290: 8285: 8280: 8275: 8270: 8265: 8260: 8255: 8250: 8245: 8240: 8235: 8230: 8225: 8220: 8215: 8210: 8205: 8203:Libertarianism 8200: 8195: 8190: 8188:Existentialism 8185: 8180: 8175: 8170: 8165: 8160: 8155: 8149: 8147: 8143: 8142: 8135: 8134: 8127: 8120: 8112: 8103: 8102: 8100: 8099: 8087: 8072: 8069: 8068: 8065: 8064: 8061: 8060: 8057: 8056: 8054: 8053: 8048: 8043: 8038: 8033: 8027: 8025: 8021: 8020: 8018: 8017: 8012: 8007: 8002: 7997: 7992: 7987: 7982: 7977: 7972: 7967: 7962: 7957: 7952: 7951: 7950: 7940: 7935: 7929: 7927: 7921: 7920: 7918: 7917: 7912: 7907: 7902: 7897: 7891: 7889: 7887:Middle Eastern 7883: 7882: 7880: 7879: 7874: 7869: 7864: 7859: 7854: 7849: 7844: 7838: 7836: 7830: 7829: 7827: 7826: 7821: 7816: 7811: 7805: 7803: 7794: 7784: 7783: 7780: 7779: 7775: 7767: 7766: 7763: 7762: 7759: 7758: 7755: 7754: 7752: 7751: 7744: 7739: 7734: 7729: 7723: 7721: 7717: 7716: 7714: 7713: 7708: 7703: 7698: 7693: 7688: 7683: 7678: 7673: 7668: 7663: 7658: 7653: 7651:Existentialism 7648: 7646:Deconstruction 7643: 7637: 7635: 7629: 7628: 7626: 7625: 7620: 7615: 7610: 7605: 7600: 7595: 7590: 7585: 7580: 7575: 7570: 7565: 7560: 7555: 7550: 7545: 7540: 7535: 7530: 7525: 7516: 7511: 7506: 7501: 7496: 7491: 7486: 7481: 7479:Applied ethics 7475: 7473: 7464: 7458: 7457: 7454: 7453: 7451: 7450: 7445: 7443:Nietzscheanism 7440: 7435: 7430: 7425: 7420: 7415: 7414: 7413: 7403: 7397: 7395: 7391: 7390: 7388: 7387: 7385:Utilitarianism 7382: 7377: 7372: 7367: 7362: 7357: 7352: 7347: 7342: 7337: 7332: 7327: 7322: 7317: 7312: 7307: 7302: 7297: 7292: 7287: 7286: 7285: 7283:Transcendental 7280: 7275: 7270: 7265: 7260: 7250: 7249: 7248: 7238: 7233: 7228: 7223: 7221:Existentialism 7218: 7213: 7208: 7203: 7198: 7193: 7188: 7183: 7177: 7171: 7165: 7164: 7161: 7160: 7158: 7157: 7151: 7149: 7143: 7142: 7140: 7139: 7134: 7127: 7122: 7117: 7112: 7106: 7104: 7098: 7097: 7095: 7094: 7089: 7088: 7087: 7082: 7077: 7072: 7067: 7062: 7057: 7046: 7044: 7040: 7039: 7037: 7036: 7031: 7026: 7021: 7016: 7011: 7009:Augustinianism 7006: 7000: 6998: 6992: 6991: 6989: 6988: 6983: 6978: 6973: 6968: 6963: 6958: 6952: 6950: 6943: 6937: 6936: 6933: 6932: 6930: 6929: 6924: 6922:Zoroastrianism 6919: 6914: 6908: 6906: 6900: 6899: 6897: 6896: 6895: 6894: 6889: 6884: 6879: 6874: 6869: 6864: 6859: 6854: 6844: 6843: 6842: 6837: 6827: 6826: 6825: 6820: 6815: 6810: 6805: 6800: 6795: 6790: 6779: 6777: 6771: 6770: 6768: 6767: 6765:Church Fathers 6762: 6757: 6752: 6747: 6742: 6737: 6736: 6735: 6730: 6725: 6720: 6710: 6705: 6700: 6695: 6690: 6685: 6680: 6679: 6678: 6673: 6668: 6663: 6658: 6647: 6645: 6636: 6635: 6633: 6632: 6627: 6622: 6617: 6612: 6607: 6602: 6597: 6591: 6589: 6580: 6574: 6573: 6571: 6570: 6569: 6568: 6563: 6558: 6553: 6548: 6538: 6532: 6530: 6520: 6519: 6509: 6508: 6505: 6504: 6501: 6500: 6498: 6497: 6492: 6487: 6482: 6477: 6472: 6467: 6462: 6456: 6454: 6448: 6447: 6445: 6444: 6439: 6434: 6428: 6426: 6420: 6419: 6417: 6416: 6411: 6406: 6401: 6396: 6391: 6385: 6383: 6377: 6376: 6374: 6373: 6368: 6363: 6358: 6353: 6348: 6343: 6337: 6335: 6329: 6328: 6326: 6325: 6320: 6315: 6310: 6305: 6300: 6294: 6292: 6286: 6285: 6283: 6282: 6280:Libertarianism 6277: 6276: 6275: 6265: 6264: 6263: 6253: 6247: 6245: 6239: 6238: 6236: 6235: 6230: 6225: 6219: 6217: 6211: 6210: 6208: 6207: 6202: 6197: 6192: 6187: 6182: 6177: 6171: 6169: 6163: 6162: 6160: 6159: 6154: 6149: 6143: 6141: 6135: 6134: 6132: 6131: 6126: 6121: 6116: 6111: 6106: 6101: 6096: 6091: 6086: 6084:Metaphilosophy 6081: 6076: 6070: 6068: 6058: 6057: 6047: 6046: 6039: 6038: 6031: 6024: 6016: 6008: 6007: 5981: 5962: 5955: 5932: 5907: 5900: 5894:. Open Court. 5880: 5838: 5827:(5): 514–526. 5804: 5773: 5746: 5721: 5694: 5676:Calef, Scott. 5668: 5643: 5613: 5582: 5562: 5535: 5471: 5435: 5418: 5401: 5376: 5346: 5329:"Confirmation" 5319: 5299: 5288:(1): 177–180. 5265: 5234: 5215:(3): 311–320. 5195: 5177:Oppy, Graham. 5169: 5139: 5080: 5021: 5010:(1): 155–168. 4990: 4963: 4914: 4897: 4870: 4834: 4799: 4758: 4737:(3): 766–774. 4714: 4703:(3): 760–765. 4678: 4653: 4626: 4600: 4540: 4520: 4513: 4490: 4471:(1): 113–128. 4451: 4420: 4403: 4378: 4339: 4312:(3): 353–370. 4292: 4275: 4249: 4224: 4207: 4185: 4154: 4124: 4092: 4073:(2): 187–204. 4050: 4004: 3942: 3885: 3826: 3815:(2): 133–155. 3795: 3784:(2): 222–266. 3764: 3745:(3): 387–423. 3725: 3718: 3687: 3651: 3624:(3): 363–370. 3604: 3587: 3567: 3550: 3524: 3502: 3485: 3446: 3423: 3384: 3361: 3332:(6): 847–878. 3312: 3295: 3276:(3): 256–263. 3270:Emotion Review 3256: 3229: 3207: 3183: 3161: 3144: 3125:(4): 693–727. 3106: 3072: 3046: 3021: 3001: 2971: 2954: 2927:(3): 887–907. 2907: 2875: 2858: 2841: 2821: 2797: 2775: 2768: 2737: 2713: 2691: 2677:Manser, A. R. 2666: 2635: 2601: 2574: 2559: 2523: 2463: 2399: 2373: 2341: 2323:Coates, Paul. 2312: 2295: 2269: 2242: 2204: 2193:(3): 328–354. 2173: 2129: 2096: 2061:(1/2): 15–41. 2041: 2014: 1987: 1962: 1915: 1897:Coates, Paul. 1889: 1862: 1831: 1798: 1773: 1731: 1701: 1690:(3): 397–420. 1667: 1650: 1647:(38): 205–237. 1627: 1610: 1603: 1585: 1578: 1558: 1549:|website= 1516: 1494: 1467: 1460: 1427: 1420: 1390: 1356: 1331: 1303: 1283: 1252:(2): 187–196. 1232: 1180: 1134: 1086: 1050: 1023: 1022: 1020: 1017: 1016: 1015: 1010: 1009: 1008: 1002: 987: 978: 972: 966: 957: 951: 942: 936: 929: 928: 912: 909: 895: 892: 855: 852: 830: 827: 797: 794: 765:Edmund Husserl 750:intentionality 738: 735: 733: 730: 682: 679: 613: 610: 568: 565: 506: 503: 468:Platonic forms 446: 443: 423: 420: 416:Disjunctivists 371:external world 367:representation 359: 356: 354: 351: 336: 333: 303: 300: 287:intentionality 282: 281:Intentionality 279: 277: 274: 260: 257: 235: 232: 201: 198: 67:external world 15: 9: 6: 4: 3: 2: 11025: 11014: 11011: 11009: 11008:Phenomenology 11006: 11004: 11001: 10999: 10998:Consciousness 10996: 10994: 10991: 10989: 10986: 10985: 10983: 10968: 10960: 10958: 10950: 10949: 10946: 10940: 10939: 10935: 10932: 10928: 10926: 10925: 10921: 10919: 10916: 10914: 10913: 10909: 10907: 10906: 10902: 10900: 10899: 10895: 10893: 10892: 10888: 10886: 10883: 10881: 10880: 10876: 10874: 10873: 10869: 10867: 10866: 10862: 10860: 10859: 10855: 10853: 10852: 10848: 10846: 10843: 10841: 10840: 10836: 10835: 10833: 10829: 10823: 10820: 10818: 10815: 10813: 10810: 10808: 10805: 10803: 10800: 10798: 10795: 10793: 10790: 10788: 10785: 10783: 10780: 10778: 10775: 10773: 10770: 10768: 10765: 10763: 10760: 10758: 10755: 10753: 10750: 10746: 10745: 10741: 10740: 10739: 10736: 10734: 10731: 10729: 10726: 10724: 10721: 10719: 10716: 10714: 10711: 10709: 10706: 10704: 10701: 10699: 10698:Phenomenology 10696: 10694: 10691: 10689: 10686: 10684: 10681: 10679: 10676: 10674: 10671: 10669: 10666: 10664: 10661: 10659: 10656: 10654: 10651: 10649: 10646: 10644: 10641: 10639: 10636: 10634: 10631: 10629: 10628:Hallucination 10626: 10624: 10621: 10619: 10616: 10614: 10611: 10609: 10606: 10604: 10601: 10599: 10596: 10594: 10591: 10589: 10586: 10584: 10581: 10579: 10576: 10574: 10571: 10569: 10566: 10564: 10561: 10559: 10556: 10552: 10549: 10548: 10547: 10544: 10542: 10539: 10537: 10534: 10532: 10529: 10527: 10524: 10523: 10521: 10517: 10507: 10504: 10502: 10499: 10497: 10494: 10492: 10489: 10487: 10484: 10482: 10479: 10477: 10474: 10472: 10469: 10467: 10464: 10462: 10459: 10457: 10454: 10453: 10451: 10447: 10441: 10438: 10436: 10433: 10431: 10428: 10426: 10423: 10421: 10418: 10416: 10413: 10411: 10408: 10406: 10403: 10401: 10398: 10396: 10393: 10391: 10388: 10386: 10383: 10381: 10378: 10376: 10373: 10371: 10368: 10366: 10363: 10361: 10360:Functionalism 10358: 10356: 10353: 10351: 10348: 10346: 10343: 10341: 10338: 10336: 10333: 10331: 10328: 10327: 10325: 10323: 10319: 10316: 10312: 10302: 10299: 10297: 10294: 10292: 10289: 10287: 10286:Roger Penrose 10284: 10282: 10279: 10277: 10276:Marvin Minsky 10274: 10272: 10269: 10267: 10266:Eugene Wigner 10264: 10262: 10259: 10257: 10256:Annaka Harris 10254: 10253: 10251: 10247: 10241: 10238: 10236: 10233: 10231: 10228: 10226: 10223: 10221: 10218: 10216: 10213: 10211: 10208: 10206: 10203: 10201: 10198: 10196: 10193: 10191: 10190:Giulio Tononi 10188: 10186: 10183: 10181: 10178: 10176: 10175:Francis Crick 10173: 10171: 10170:Christof Koch 10168: 10166: 10165:Bernard Baars 10163: 10161: 10158: 10156: 10153: 10151: 10148: 10147: 10145: 10141: 10135: 10132: 10130: 10129:William James 10127: 10125: 10124:Wilhelm Wundt 10122: 10120: 10119:Sigmund Freud 10117: 10115: 10112: 10110: 10107: 10105: 10104:Julian Jaynes 10102: 10100: 10097: 10095: 10092: 10090: 10087: 10085: 10082: 10081: 10079: 10075: 10069: 10066: 10064: 10063:William Lycan 10061: 10059: 10056: 10054: 10051: 10049: 10046: 10044: 10041: 10039: 10036: 10034: 10031: 10029: 10026: 10024: 10021: 10019: 10016: 10014: 10011: 10009: 10006: 10004: 10001: 9999: 9996: 9994: 9991: 9989: 9986: 9984: 9983:Joseph Levine 9981: 9979: 9976: 9974: 9971: 9969: 9966: 9964: 9961: 9959: 9958:Immanuel Kant 9956: 9954: 9951: 9949: 9946: 9944: 9941: 9939: 9936: 9934: 9931: 9929: 9926: 9924: 9923:Frank Jackson 9921: 9919: 9916: 9914: 9911: 9909: 9906: 9904: 9901: 9899: 9896: 9894: 9891: 9889: 9886: 9884: 9881: 9879: 9876: 9874: 9871: 9869: 9866: 9864: 9861: 9859: 9856: 9854: 9851: 9849: 9846: 9844: 9841: 9840: 9838: 9834: 9831: 9827: 9823: 9822:Consciousness 9816: 9811: 9809: 9804: 9802: 9797: 9796: 9793: 9781: 9778: 9776: 9773: 9771: 9768: 9766: 9763: 9762: 9759: 9753: 9750: 9748: 9745: 9743: 9740: 9738: 9735: 9733: 9730: 9728: 9725: 9723: 9720: 9718: 9715: 9714: 9712: 9708: 9702: 9701: 9697: 9695: 9692: 9690: 9687: 9685: 9682: 9680: 9677: 9675: 9672: 9670: 9667: 9665: 9662: 9660: 9657: 9655: 9652: 9650: 9647: 9645: 9642: 9640: 9639:Justification 9637: 9635: 9632: 9630: 9627: 9625: 9622: 9620: 9617: 9615: 9612: 9610: 9607: 9605: 9602: 9600: 9597: 9595: 9592: 9590: 9587: 9585: 9582: 9580: 9578: 9574: 9572: 9570: 9566: 9565: 9563: 9561: 9557: 9551: 9548: 9546: 9543: 9541: 9538: 9536: 9533: 9531: 9528: 9526: 9523: 9521: 9518: 9516: 9515:Phenomenalism 9513: 9511: 9508: 9506: 9505:Naïve realism 9503: 9501: 9498: 9496: 9493: 9491: 9488: 9486: 9483: 9481: 9478: 9476: 9473: 9471: 9468: 9466: 9463: 9461: 9458: 9456: 9455:Contextualism 9453: 9451: 9448: 9446: 9443: 9442: 9440: 9438: 9434: 9428: 9427: 9423: 9421: 9420:Vienna Circle 9418: 9416: 9413: 9411: 9408: 9406: 9403: 9401: 9398: 9396: 9393: 9391: 9388: 9386: 9383: 9381: 9378: 9376: 9373: 9371: 9368: 9366: 9363: 9361: 9358: 9356: 9355:Hilary Putnam 9353: 9351: 9348: 9346: 9343: 9341: 9338: 9336: 9333: 9331: 9330:Robert Nozick 9328: 9326: 9325:John McDowell 9323: 9321: 9318: 9316: 9313: 9311: 9308: 9306: 9303: 9301: 9298: 9296: 9293: 9291: 9288: 9286: 9285:Immanuel Kant 9283: 9281: 9278: 9276: 9273: 9271: 9268: 9266: 9263: 9261: 9258: 9256: 9255:Alvin Goldman 9253: 9251: 9248: 9246: 9243: 9241: 9238: 9236: 9233: 9231: 9228: 9226: 9223: 9221: 9218: 9216: 9213: 9211: 9208: 9206: 9203: 9201: 9198: 9196: 9193: 9191: 9188: 9187: 9185: 9183: 9179: 9175: 9168: 9163: 9161: 9156: 9154: 9149: 9148: 9145: 9133: 9123: 9121: 9113: 9112: 9109: 9103: 9100: 9098: 9095: 9093: 9090: 9088: 9085: 9083: 9080: 9078: 9077:Phenomenology 9075: 9073: 9070: 9068: 9065: 9063: 9060: 9058: 9055: 9053: 9050: 9048: 9045: 9043: 9040: 9039: 9037: 9033: 9024: 9023: 9019: 9014: 9013: 9009: 9004: 9003: 8999: 8994: 8993: 8989: 8984: 8983: 8979: 8974: 8973: 8969: 8964: 8963: 8959: 8954: 8953: 8949: 8944: 8943: 8939: 8934: 8933: 8929: 8924: 8923: 8919: 8914: 8913: 8909: 8904: 8903: 8899: 8894: 8893: 8889: 8884: 8883: 8879: 8874: 8873: 8869: 8864: 8863: 8859: 8854: 8853: 8849: 8844: 8843: 8839: 8838: 8836: 8834:Notable works 8832: 8826: 8825: 8821: 8819: 8816: 8814: 8811: 8809: 8806: 8804: 8801: 8799: 8796: 8794: 8791: 8789: 8786: 8784: 8781: 8779: 8776: 8774: 8771: 8769: 8766: 8764: 8761: 8759: 8756: 8754: 8751: 8749: 8746: 8744: 8741: 8739: 8736: 8734: 8731: 8729: 8726: 8724: 8721: 8719: 8716: 8714: 8711: 8709: 8706: 8704: 8701: 8699: 8696: 8694: 8691: 8689: 8686: 8684: 8681: 8679: 8676: 8674: 8671: 8669: 8666: 8664: 8661: 8659: 8656: 8654: 8651: 8649: 8646: 8644: 8641: 8639: 8636: 8634: 8631: 8629: 8626: 8624: 8621: 8619: 8616: 8614: 8611: 8609: 8606: 8604: 8601: 8599: 8596: 8594: 8591: 8589: 8586: 8584: 8581: 8580: 8578: 8576: 8572: 8566: 8565: 8561: 8559: 8556: 8554: 8551: 8549: 8546: 8544: 8541: 8539: 8536: 8534: 8531: 8529: 8526: 8524: 8521: 8519: 8516: 8514: 8511: 8509: 8506: 8504: 8501: 8499: 8496: 8494: 8491: 8489: 8486: 8484: 8481: 8479: 8476: 8474: 8471: 8469: 8466: 8464: 8461: 8459: 8456: 8454: 8451: 8449: 8446: 8444: 8441: 8439: 8436: 8434: 8431: 8429: 8426: 8424: 8421: 8419: 8416: 8414: 8411: 8409: 8406: 8404: 8401: 8399: 8396: 8392: 8389: 8388: 8387: 8384: 8382: 8379: 8377: 8374: 8372: 8369: 8367: 8364: 8362: 8359: 8357: 8354: 8352: 8349: 8347: 8344: 8342: 8339: 8337: 8336: 8332: 8330: 8327: 8325: 8322: 8320: 8317: 8315: 8312: 8310: 8307: 8306: 8304: 8300: 8294: 8291: 8289: 8286: 8284: 8281: 8279: 8276: 8274: 8271: 8269: 8266: 8264: 8261: 8259: 8256: 8254: 8251: 8249: 8246: 8244: 8241: 8239: 8238:Phenomenalism 8236: 8234: 8231: 8229: 8226: 8224: 8221: 8219: 8216: 8214: 8211: 8209: 8206: 8204: 8201: 8199: 8196: 8194: 8191: 8189: 8186: 8184: 8181: 8179: 8176: 8174: 8171: 8169: 8166: 8164: 8161: 8159: 8158:Action theory 8156: 8154: 8151: 8150: 8148: 8144: 8140: 8133: 8128: 8126: 8121: 8119: 8114: 8113: 8110: 8098: 8097: 8088: 8086: 8085: 8074: 8073: 8070: 8052: 8049: 8047: 8044: 8042: 8039: 8037: 8034: 8032: 8029: 8028: 8026: 8024:Miscellaneous 8022: 8016: 8013: 8011: 8008: 8006: 8003: 8001: 7998: 7996: 7993: 7991: 7988: 7986: 7983: 7981: 7978: 7976: 7973: 7971: 7968: 7966: 7963: 7961: 7958: 7956: 7953: 7949: 7946: 7945: 7944: 7941: 7939: 7936: 7934: 7931: 7930: 7928: 7926: 7922: 7916: 7913: 7911: 7908: 7906: 7903: 7901: 7898: 7896: 7893: 7892: 7890: 7888: 7884: 7878: 7875: 7873: 7870: 7868: 7865: 7863: 7860: 7858: 7855: 7853: 7850: 7848: 7845: 7843: 7840: 7839: 7837: 7835: 7831: 7825: 7822: 7820: 7817: 7815: 7812: 7810: 7807: 7806: 7804: 7802: 7798: 7795: 7793: 7789: 7785: 7777: 7776: 7772: 7768: 7750: 7749: 7745: 7743: 7740: 7738: 7735: 7733: 7730: 7728: 7725: 7724: 7722: 7720:Miscellaneous 7718: 7712: 7709: 7707: 7706:Structuralism 7704: 7702: 7699: 7697: 7694: 7692: 7691:Postmodernism 7689: 7687: 7684: 7682: 7681:Phenomenology 7679: 7677: 7674: 7672: 7669: 7667: 7664: 7662: 7659: 7657: 7654: 7652: 7649: 7647: 7644: 7642: 7639: 7638: 7636: 7634: 7630: 7624: 7621: 7619: 7618:Vienna Circle 7616: 7614: 7611: 7609: 7606: 7604: 7601: 7599: 7596: 7594: 7591: 7589: 7586: 7584: 7581: 7579: 7576: 7574: 7571: 7569: 7566: 7564: 7561: 7559: 7556: 7554: 7551: 7549: 7548:Moral realism 7546: 7544: 7541: 7539: 7536: 7534: 7531: 7529: 7526: 7524: 7520: 7517: 7515: 7512: 7510: 7507: 7505: 7502: 7500: 7497: 7495: 7492: 7490: 7487: 7485: 7482: 7480: 7477: 7476: 7474: 7472: 7468: 7465: 7463: 7459: 7449: 7446: 7444: 7441: 7439: 7436: 7434: 7431: 7429: 7426: 7424: 7421: 7419: 7416: 7412: 7409: 7408: 7407: 7404: 7402: 7399: 7398: 7396: 7392: 7386: 7383: 7381: 7378: 7376: 7373: 7371: 7368: 7366: 7363: 7361: 7358: 7356: 7353: 7351: 7350:Phenomenology 7348: 7346: 7343: 7341: 7338: 7336: 7333: 7331: 7328: 7326: 7323: 7321: 7318: 7316: 7313: 7311: 7308: 7306: 7303: 7301: 7298: 7296: 7293: 7291: 7290:Individualism 7288: 7284: 7281: 7279: 7276: 7274: 7271: 7269: 7266: 7264: 7261: 7259: 7256: 7255: 7254: 7251: 7247: 7244: 7243: 7242: 7239: 7237: 7234: 7232: 7229: 7227: 7224: 7222: 7219: 7217: 7214: 7212: 7209: 7207: 7204: 7202: 7199: 7197: 7194: 7192: 7189: 7187: 7184: 7182: 7179: 7178: 7175: 7172: 7170: 7166: 7156: 7155:Judeo-Islamic 7153: 7152: 7150: 7148: 7144: 7138: 7135: 7133: 7132: 7131:ʿIlm al-Kalām 7128: 7126: 7123: 7121: 7118: 7116: 7113: 7111: 7108: 7107: 7105: 7103: 7099: 7093: 7090: 7086: 7083: 7081: 7080:Shuddhadvaita 7078: 7076: 7073: 7071: 7068: 7066: 7063: 7061: 7058: 7056: 7053: 7052: 7051: 7048: 7047: 7045: 7041: 7035: 7032: 7030: 7027: 7025: 7022: 7020: 7017: 7015: 7014:Scholasticism 7012: 7010: 7007: 7005: 7002: 7001: 6999: 6997: 6993: 6987: 6984: 6982: 6979: 6977: 6974: 6972: 6969: 6967: 6964: 6962: 6959: 6957: 6954: 6953: 6951: 6947: 6944: 6942: 6938: 6928: 6925: 6923: 6920: 6918: 6915: 6913: 6910: 6909: 6907: 6905: 6901: 6893: 6890: 6888: 6885: 6883: 6880: 6878: 6875: 6873: 6870: 6868: 6865: 6863: 6860: 6858: 6855: 6853: 6850: 6849: 6848: 6845: 6841: 6838: 6836: 6833: 6832: 6831: 6828: 6824: 6821: 6819: 6816: 6814: 6811: 6809: 6806: 6804: 6801: 6799: 6796: 6794: 6791: 6789: 6786: 6785: 6784: 6781: 6780: 6778: 6776: 6772: 6766: 6763: 6761: 6758: 6756: 6753: 6751: 6748: 6746: 6743: 6741: 6738: 6734: 6731: 6729: 6726: 6724: 6721: 6719: 6716: 6715: 6714: 6711: 6709: 6706: 6704: 6701: 6699: 6696: 6694: 6691: 6689: 6686: 6684: 6681: 6677: 6674: 6672: 6669: 6667: 6664: 6662: 6659: 6657: 6654: 6653: 6652: 6649: 6648: 6646: 6644: 6641: 6637: 6631: 6628: 6626: 6623: 6621: 6618: 6616: 6613: 6611: 6608: 6606: 6603: 6601: 6598: 6596: 6593: 6592: 6590: 6588: 6584: 6581: 6579: 6575: 6567: 6564: 6562: 6559: 6557: 6554: 6552: 6549: 6547: 6544: 6543: 6542: 6539: 6537: 6534: 6533: 6531: 6529: 6525: 6521: 6514: 6510: 6496: 6493: 6491: 6488: 6486: 6483: 6481: 6478: 6476: 6473: 6471: 6468: 6466: 6465:Conceptualism 6463: 6461: 6458: 6457: 6455: 6453: 6449: 6443: 6440: 6438: 6435: 6433: 6430: 6429: 6427: 6425: 6421: 6415: 6412: 6410: 6407: 6405: 6402: 6400: 6397: 6395: 6394:Particularism 6392: 6390: 6387: 6386: 6384: 6382: 6378: 6372: 6369: 6367: 6364: 6362: 6361:Functionalism 6359: 6357: 6354: 6352: 6349: 6347: 6346:Eliminativism 6344: 6342: 6339: 6338: 6336: 6334: 6330: 6324: 6321: 6319: 6316: 6314: 6311: 6309: 6306: 6304: 6301: 6299: 6296: 6295: 6293: 6291: 6287: 6281: 6278: 6274: 6271: 6270: 6269: 6266: 6262: 6259: 6258: 6257: 6254: 6252: 6251:Compatibilism 6249: 6248: 6246: 6244: 6240: 6234: 6231: 6229: 6226: 6224: 6221: 6220: 6218: 6216: 6212: 6206: 6203: 6201: 6198: 6196: 6193: 6191: 6190:Particularism 6188: 6186: 6183: 6181: 6178: 6176: 6173: 6172: 6170: 6168: 6164: 6158: 6155: 6153: 6150: 6148: 6145: 6144: 6142: 6140: 6136: 6130: 6127: 6125: 6122: 6120: 6117: 6115: 6112: 6110: 6107: 6105: 6102: 6100: 6097: 6095: 6092: 6090: 6087: 6085: 6082: 6080: 6077: 6075: 6072: 6071: 6069: 6067: 6063: 6059: 6052: 6048: 6044: 6037: 6032: 6030: 6025: 6023: 6018: 6017: 6014: 5996: 5992: 5985: 5977: 5973: 5966: 5958: 5952: 5945: 5944: 5936: 5921: 5917: 5911: 5903: 5897: 5893: 5892: 5884: 5876: 5872: 5868: 5864: 5860: 5856: 5852: 5845: 5843: 5834: 5830: 5826: 5822: 5818: 5811: 5809: 5793: 5789: 5782: 5780: 5778: 5761: 5757: 5750: 5735: 5731: 5730:"Materialism" 5725: 5709: 5705: 5698: 5683: 5679: 5672: 5657: 5653: 5647: 5631: 5627: 5620: 5618: 5609: 5605: 5602:(3): 263–76. 5601: 5597: 5593: 5586: 5578: 5577: 5569: 5567: 5550: 5546: 5539: 5531: 5527: 5522: 5517: 5513: 5509: 5504: 5499: 5495: 5491: 5487: 5480: 5478: 5476: 5459: 5455: 5448: 5446: 5444: 5442: 5440: 5431: 5430: 5422: 5414: 5413: 5405: 5390: 5386: 5380: 5364: 5360: 5353: 5351: 5334: 5330: 5323: 5315: 5314: 5306: 5304: 5295: 5291: 5287: 5283: 5279: 5272: 5270: 5254: 5250: 5243: 5241: 5239: 5230: 5226: 5222: 5218: 5214: 5210: 5206: 5199: 5184: 5180: 5173: 5157: 5153: 5146: 5144: 5135: 5131: 5126: 5121: 5117: 5113: 5108: 5103: 5099: 5095: 5091: 5084: 5076: 5072: 5067: 5062: 5058: 5054: 5049: 5044: 5040: 5036: 5032: 5025: 5017: 5013: 5009: 5005: 5001: 4994: 4978: 4974: 4967: 4959: 4955: 4951: 4947: 4942: 4937: 4933: 4929: 4925: 4918: 4910: 4909: 4901: 4885: 4881: 4874: 4858: 4854: 4847: 4845: 4843: 4841: 4839: 4823: 4819: 4816:Smith, Joel. 4812: 4810: 4808: 4806: 4804: 4795: 4791: 4786: 4781: 4777: 4773: 4769: 4762: 4753: 4748: 4744: 4740: 4736: 4732: 4728: 4721: 4719: 4710: 4706: 4702: 4698: 4694: 4687: 4685: 4683: 4667: 4663: 4657: 4641: 4637: 4630: 4615: 4611: 4604: 4596: 4592: 4587: 4582: 4578: 4574: 4570: 4566: 4562: 4558: 4554: 4547: 4545: 4536: 4535: 4527: 4525: 4516: 4510: 4506: 4505: 4497: 4495: 4486: 4482: 4478: 4474: 4470: 4466: 4462: 4455: 4447: 4443: 4439: 4435: 4434:World Futures 4431: 4424: 4416: 4415: 4407: 4392: 4388: 4382: 4374: 4370: 4366: 4362: 4358: 4354: 4350: 4343: 4335: 4331: 4327: 4323: 4319: 4315: 4311: 4307: 4303: 4296: 4288: 4287: 4279: 4271: 4267: 4260: 4253: 4238: 4234: 4228: 4220: 4219: 4211: 4196: 4189: 4174: 4170: 4163: 4161: 4159: 4142: 4138: 4131: 4129: 4112: 4108: 4101: 4099: 4097: 4088: 4084: 4080: 4076: 4072: 4068: 4064: 4057: 4055: 4046: 4042: 4038: 4034: 4030: 4026: 4022: 4021: 4013: 4011: 4009: 4000: 3996: 3991: 3986: 3982: 3978: 3973: 3968: 3964: 3960: 3956: 3949: 3947: 3938: 3934: 3929: 3924: 3920: 3916: 3912: 3908: 3904: 3900: 3896: 3889: 3881: 3877: 3872: 3867: 3863: 3859: 3854: 3849: 3845: 3841: 3837: 3830: 3822: 3818: 3814: 3810: 3806: 3799: 3791: 3787: 3783: 3779: 3775: 3768: 3760: 3756: 3752: 3748: 3744: 3740: 3736: 3729: 3721: 3715: 3711: 3707: 3703: 3702: 3694: 3692: 3675: 3671: 3664: 3662: 3660: 3658: 3656: 3647: 3643: 3639: 3635: 3631: 3630:10.1002/wcs.3 3627: 3623: 3619: 3615: 3608: 3600: 3599: 3591: 3583: 3582: 3574: 3572: 3563: 3562: 3554: 3539: 3535: 3528: 3513: 3506: 3498: 3497: 3489: 3481: 3477: 3473: 3469: 3465: 3461: 3457: 3450: 3442: 3438: 3434: 3427: 3419: 3415: 3411: 3407: 3403: 3399: 3395: 3388: 3380: 3376: 3372: 3365: 3357: 3353: 3348: 3343: 3339: 3335: 3331: 3327: 3323: 3316: 3308: 3307: 3299: 3291: 3287: 3283: 3279: 3275: 3271: 3267: 3260: 3244: 3240: 3233: 3218: 3211: 3197: 3193: 3187: 3172: 3165: 3157: 3156: 3148: 3140: 3136: 3132: 3128: 3124: 3120: 3113: 3111: 3094: 3090: 3083: 3081: 3079: 3077: 3061: 3057: 3050: 3039: 3038: 3030: 3028: 3026: 3017: 3016: 3008: 3006: 2989: 2985: 2978: 2976: 2967: 2966: 2958: 2950: 2946: 2942: 2938: 2934: 2930: 2926: 2922: 2918: 2911: 2896: 2892: 2886: 2884: 2882: 2880: 2871: 2870: 2862: 2854: 2853: 2845: 2837: 2836: 2828: 2826: 2817: 2816: 2808: 2806: 2804: 2802: 2786: 2779: 2771: 2765: 2761: 2760: 2752: 2750: 2748: 2746: 2744: 2742: 2733: 2729: 2722: 2720: 2718: 2702: 2695: 2680: 2673: 2671: 2662: 2658: 2654: 2650: 2646: 2639: 2623: 2619: 2618:"Imagination" 2612: 2610: 2608: 2606: 2589: 2585: 2578: 2570: 2563: 2547: 2543: 2536: 2534: 2532: 2530: 2528: 2519: 2515: 2510: 2505: 2501: 2497: 2493: 2489: 2485: 2481: 2477: 2470: 2468: 2459: 2455: 2450: 2445: 2441: 2437: 2432: 2427: 2423: 2419: 2415: 2408: 2406: 2404: 2388: 2384: 2377: 2361: 2357: 2350: 2348: 2346: 2330: 2326: 2319: 2317: 2308: 2307: 2299: 2291: 2284: 2282: 2280: 2278: 2276: 2274: 2257: 2253: 2246: 2230: 2226: 2219: 2217: 2215: 2213: 2211: 2209: 2200: 2196: 2192: 2188: 2184: 2177: 2169: 2165: 2160: 2155: 2151: 2147: 2143: 2136: 2134: 2124: 2119: 2116:(2): 87–100. 2115: 2111: 2107: 2100: 2092: 2088: 2084: 2080: 2076: 2072: 2068: 2064: 2060: 2056: 2052: 2045: 2029: 2025: 2018: 2002: 1998: 1991: 1976: 1972: 1966: 1958: 1954: 1950: 1946: 1942: 1938: 1934: 1930: 1926: 1919: 1904: 1900: 1893: 1877: 1873: 1866: 1858: 1854: 1850: 1846: 1842: 1835: 1826: 1821: 1817: 1813: 1809: 1802: 1787: 1783: 1777: 1769: 1765: 1761: 1757: 1753: 1749: 1745: 1738: 1736: 1719: 1715: 1708: 1706: 1697: 1693: 1689: 1685: 1681: 1674: 1672: 1663: 1662: 1654: 1646: 1642: 1638: 1631: 1623: 1622: 1614: 1606: 1604:9780199764297 1600: 1596: 1589: 1581: 1575: 1571: 1570: 1562: 1554: 1542: 1534: 1533: 1525: 1523: 1521: 1512: 1511: 1503: 1501: 1499: 1482: 1478: 1471: 1463: 1461:9780080443942 1457: 1453: 1449: 1445: 1441: 1434: 1432: 1423: 1417: 1413: 1409: 1405: 1401: 1394: 1386: 1385: 1377: 1375: 1373: 1371: 1369: 1367: 1365: 1363: 1361: 1345: 1341: 1335: 1321:on 2021-10-20 1320: 1316: 1315: 1307: 1299: 1298: 1290: 1288: 1279: 1275: 1270: 1265: 1260: 1255: 1251: 1247: 1243: 1236: 1228: 1224: 1220: 1216: 1212: 1205: 1203: 1201: 1199: 1197: 1195: 1193: 1191: 1189: 1187: 1185: 1168: 1164: 1157: 1155: 1153: 1151: 1149: 1147: 1145: 1143: 1141: 1139: 1130: 1129: 1121: 1119: 1117: 1115: 1113: 1111: 1109: 1107: 1105: 1103: 1101: 1099: 1097: 1095: 1093: 1091: 1082: 1081: 1073: 1071: 1069: 1067: 1065: 1063: 1061: 1059: 1057: 1055: 1038: 1034: 1028: 1024: 1014: 1011: 1006: 1003: 997: 994: 993: 991: 988: 982: 979: 976: 973: 970: 967: 961: 958: 955: 952: 946: 943: 940: 937: 934: 931: 930: 926: 915: 908: 906: 902: 901:Immanuel Kant 891: 888: 884: 880: 875: 871: 869: 865: 861: 851: 849: 845: 841: 837: 826: 822: 820: 815: 809: 807: 803: 793: 791: 787: 782: 778: 774: 770: 766: 761: 759: 755: 751: 747: 743: 742:Phenomenology 737:Phenomenology 729: 726: 721: 717: 715: 711: 707: 703: 699: 694: 692: 688: 678: 675: 669: 667: 663: 659: 655: 651: 645: 643: 639: 635: 631: 627: 623: 619: 609: 607: 602: 599: 595: 591: 587: 583: 581: 577: 576:mental states 573: 564: 561: 558: 557:something bad 553: 549: 547: 542: 537: 534: 530: 526: 522: 518: 514: 511: 502: 500: 496: 492: 488: 484: 479: 477: 473: 469: 465: 460: 456: 452: 442: 439: 435: 433: 429: 419: 417: 413: 407: 405: 404:hallucination 401: 397: 392: 388: 384: 380: 376: 372: 368: 364: 350: 347: 343: 332: 330: 326: 320: 316: 314: 309: 299: 297: 293: 288: 273: 271: 265: 256: 252: 249: 244: 242: 241:Phenomenology 231: 229: 225: 220: 217: 212: 208: 197: 195: 191: 187: 183: 179: 175: 171: 167: 163: 159: 155: 154:Phenomenology 150: 148: 144: 140: 136: 132: 128: 124: 120: 116: 112: 108: 104: 100: 94: 92: 88: 84: 78: 76: 72: 68: 64: 60: 56: 52: 48: 44: 40: 36: 32: 28: 22: 10936: 10922: 10910: 10903: 10896: 10889: 10877: 10870: 10863: 10856: 10849: 10837: 10782:Subconscious 10742: 10728:Quantum mind 10607: 10220:Roger Sperry 10195:Karl Pribram 10143:Neuroscience 10053:Thomas Nagel 9928:Fred Dretske 9903:David Pearce 9878:Colin McGinn 9698: 9599:Common sense 9577:A posteriori 9576: 9568: 9530:Reductionism 9424: 9375:Gilbert Ryle 9245:Fred Dretske 9230:Keith DeRose 9174:Epistemology 9052:Epistemology 9020: 9010: 9000: 8990: 8980: 8970: 8960: 8950: 8940: 8930: 8920: 8910: 8900: 8890: 8880: 8870: 8862:Nyāya Sūtras 8860: 8850: 8840: 8822: 8738:Wittgenstein 8683:Schopenhauer 8562: 8553:Unobservable 8403:Intelligence 8365: 8333: 8273:Subjectivism 8268:Spiritualism 8183:Essentialism 8163:Anti-realism 8089: 8075: 7746: 7737:Postcritique 7727:Kyoto School 7686:Posthumanism 7666:Hermeneutics 7521: / 7462:Contemporary 7438:Newtonianism 7401:Cartesianism 7360:Reductionism 7196:Conservatism 7191:Collectivism 7129: 6857:Sarvāstivadā 6835:Anekantavada 6760:Neoplatonism 6728:Epicureanism 6661:Pythagoreans 6600:Confucianism 6566:Contemporary 6556:Early modern 6460:Anti-realism 6414:Universalism 6371:Subjectivism 6167:Epistemology 6000:23 September 5998:. Retrieved 5994: 5991:"Categories" 5984: 5975: 5972:"Categories" 5965: 5942: 5935: 5925:23 September 5923:. Retrieved 5919: 5910: 5890: 5883: 5861:(1): 17–30. 5858: 5854: 5824: 5820: 5795:. Retrieved 5791: 5764:. Retrieved 5759: 5749: 5737:. Retrieved 5733: 5724: 5712:. Retrieved 5707: 5697: 5685:. Retrieved 5681: 5671: 5659:. Retrieved 5655: 5646: 5634:. Retrieved 5629: 5599: 5595: 5585: 5575: 5553:. Retrieved 5548: 5538: 5493: 5489: 5462:. Retrieved 5457: 5432:. Macmillan. 5428: 5421: 5411: 5404: 5394:29 September 5392:. Retrieved 5388: 5379: 5367:. Retrieved 5362: 5337:. Retrieved 5332: 5322: 5312: 5285: 5281: 5256:. Retrieved 5252: 5212: 5208: 5198: 5188:21 September 5186:. Retrieved 5182: 5172: 5162:21 September 5160:. Retrieved 5155: 5097: 5093: 5083: 5038: 5034: 5024: 5007: 5003: 4993: 4981:. Retrieved 4976: 4966: 4934:(3): 21–35. 4931: 4927: 4917: 4907: 4900: 4888:. Retrieved 4883: 4873: 4861:. Retrieved 4856: 4825:. 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