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Journal articles on the topic 'Solipsism'

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Published: 4 June 2021

Last updated: 15 February 2025

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1

Reddy, Vegitha, Aman Tripathi, and Parameshwar Rama Bhat. "Berkeley’s God and solipsism." Brazilian Journal of Development 10, no. 5 (May 2, 2024): e69387. http://dx.doi.org/10.34117/bjdv10n5-007.

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In this paper I provide a meta-analysis of Berkeley’s argument of ‘esse est percipi.’ – to be is to be perceived. I also propose an alternative way Berkeley, could have solved the problem of solipsism without invoking God. I borrow from Wittgenstein’s use of language - to overcome the solipsism of the beetle thought experiment. Similarly, one could also think of escaping solipsist framework of Berkeley by invoking the notion of web of concepts.

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2

Heriyanto, Husain. "Solipsisme dan Fenomenalisme : Dua Kutub Ekstrim Kantian yang Mengoyak Spiritualitas." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3, no. 1 (June 24, 2013): 35. http://dx.doi.org/10.20871/kpjipm.v3i1.39.

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<div><p><strong>Abstract :</strong> Solipsism, which is set up by a very inﬂuential modern philosopher Immanuel Kant, constitutes one main characteristic of modern philosophy and thought. In the realm on metaphysics, it has brought down the meaning of reality. In epistemological perspective, it has caused modern man to live and think in an isolated mental world that is alienated from objective reality. In the levels of ethics and psychology, it paves the way for ﬂourishing any kind of self-centered standpoint and attitude such as individualism, egoism, racism, and anthropocentrism in the context of human and universe relation. We however ﬁnd another kind of solipsism in the context of theology and religion (focused on Muslim community). Neo-Salaﬁ Wahhabi puritanism that appears to claim its doctrine as a puriﬁed version of Islamic teachings and tradition is essentially an elimination and alienation of Islamic Ummah from transcendent reality, universe, history, humanity, and civilization. Similar to Kantian ontological assumption, Wahhabi insists to believe in transcendent reality with denial of the gates and ways of understanding the reality as well as with removal the keys of revealing reality. Both Kant and Wahhabi reject the capability of human reason to grasp and understand the transcendent reality.</p><p><em>Keywords : Agnosticism, noumenalism, phenomenalism, solipsism, Kant, Wahhabi, onto-epistemological solipsism, onto-theological solipsism, intellectuality, spiritual intelligence.</em></p><p> </p><p><strong>Abstrak :</strong> Solipsisme, yang dirumuskan oleh tokoh ﬁlsuf modern Immanuel Kant, merupakan salah satu karakter utama ﬁlsafat dan pemikiran modern. Pada level metaﬁsis, ia telah memiskinkan wawasan manusia modern terhadap realitas. Sementara pada level epistemologis, ia telah memenjarakan manusia modern dalam dunia subyektif mental belaka yang terisolasi dari realitas obyektif dan bahkan terasing dari realitas kemanusiaannya sendiri. Dalam wilayah praktis, yaitu psikologis dan etis, solipsisme melahirkan dan menyuburkan berbagai bentuk self-centered view seperti individualisme, egoisme, rasisme, dan juga antroposentrisme dalam konteks hubungan manusia dengan kosmos. Pandangan yang amat mirip dengan solipsisme modern tersebut juga ditemukan di sebagian umat beragama (Islam) yang mengusung gerakan pemurnian oleh kaum neo-Salaﬁ Wahabi. Setelah mengisolasi dan memutuskan hubungan onto-epistemologis manusia dengan realitas transenden, keduanya – Kant dan Wahabi – menolak kapabilitas rasional manusia untuk mencerap dan memahami realitas transenden.</p><p><em>Kata kunci : Agnostisisme, noumenalisme, fenomenalisme, solipsisme, Kant, Wahabi, solipsistik onto-epistemologis, solipsistik onto-teologis, kecerdasan simbolik dan spiritual.</em></p></div>

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3

Šaulauskas, Marius Povilas. "MODERNIOSIOS EPISTEMOLOGIJOS SOLIPSIZMAS EX PRINCIPIO INTERNO. METAFILOSOFINIS AGNEOLOGIJOS SVARSTYMAS." Problemos 81 (January 1, 2012): 33–43. http://dx.doi.org/10.15388/problemos.2012.0.1293.

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Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.

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4

Slinin, Yaroslav. "TRANSCENDENTAL SOLIPSISM." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 6, no. 1 (2017): 116–39. http://dx.doi.org/10.21638/2226-5260-2017-6-1-116-139.

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5

Langton, Rae. "Sexual Solipsism." Philosophical Topics 23, no. 2 (1995): 149–87. http://dx.doi.org/10.5840/philtopics199523210.

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6

Tilly, Charles, Patrick Joyce, and James Vernon. "Softcore Solipsism." Labour / Le Travail 34 (1994): 259. http://dx.doi.org/10.2307/25143854.

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7

Leon, M. "Solipsism regained." Analysis 47, no. 2 (March 1, 1987): 116–20. http://dx.doi.org/10.1093/analys/47.2.116.

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8

Gabriel, Gottfried. "Solipsism – The Leitmotif in Wittgenstein’s Life and Philosophy." Wittgenstein-Studien 8, no. 1 (January 1, 2017): 1–14. http://dx.doi.org/10.1515/witt-2017-001.

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AbstractThis paper will highlight the close relationship between Wittgenstein’s life and train of thought, using his treatment of solipsism as an example. The intensity with which Wittgenstein explored this theme hints towards an existential and cultural background that is further developed in a comparison of his works with the entries in his diaries. The treatment of solipsism will be presented as an expression of an inner wrestling for the correct view of world and life. The transition from early to late philosophical thought is paired with a revised understanding of the concept of a felicitous life, which in turn is reflected in an altered understanding of language. The replacement of an analysis of the general form of propositions by the description of language games and the departure from logical forms towards forms of life - from a practical point of view - corresponds with a new approach to overcoming alienation.For a systematic assessment of Wittgenstein’s initial espousal of solipsism (in the Tractatus) and his later criticism (in the Philosophical Investigations), the various types of solipsism, which Wittgenstein used as benchmarks, will be taken into consideration, in particular, Weininger’s ethical solipsism, Schopenhauer’s contemplative aesthetic solipsism as well as Descartes’ methodological solipsism.

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9

Zilioli, Ugo. "The (Un)bearable Lightness of Being. The Cyrenaics on Residual Solipsism." Peitho. Examina Antiqua 13, no. 1 (December 23, 2022): 65–82. http://dx.doi.org/10.14746/pea.2022.1.4.

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The aim of this paper is to assess the evidence on Cyrenaic solipsism and show how and why some views endorsed by the Cyrenaics appear to be committing them to solipsism. After evaluating the fascinating case for Cyrenaic solipsism, the paper shall deal with an (often) underestimated argument on language attributed to the Cyrenaics, whose logic – if I reconstruct it well – implies that after all the Cyrenaics cannot have endorsed a radical solipsism. Yet, by drawing an illuminating parallel with Wittgenstein’s argument on private language and inner sensations, a case is to be made for the Cyrenaics to have subscribed to a sort of ‘residual solipsism’, which in turn helps us to understand the notion of Cyrenaic privacy at a fuller extent.

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10

Bratina, Boris. "Can one simply say „no“ to solipsism?" Theoria, Beograd 56, no. 1 (2013): 79–93. http://dx.doi.org/10.2298/theo1301079b.

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This text is a part of a broader research of the problem of The Other in modern philosophy. Herefrom emerges a specific angle of view for the question of solipsism. In the first place, the principle impossibility of refutation of such a position is demonstrated, thereupon the author makes a short review of Sartre's analysis of the solipsism problem in Being and Nothingness, traditional argument from analogy and Wittgenstein's analysis in The Philosophical Investigations, and finally he analyzes the defensive and offensive variant of solipsism. Inversely, by virtue of impossibility solipsism confirmation, the motives that position and its consequences on practical sphere are analyzed, too. The author also poses the speech beginning question. It turns out that consequent solipsism shows the need for God?s prerogatives, but in practical situation its method is much more down the earth: The Other (alius) is firstly derogated to mere other (aliud) and thereafter to sameness - such Other is now well suited for asimilation. In the end, the author shows the contradictions of Gorgian formalistic solipsism. Nevertheless some positive aspects of solipsistic possibility are pointed out, too: solipsism is the transcendental condition of subjectivity in general and, just as The Transcendent Other, it is constituitve for subjectivity.

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11

Sulastri, Tetet, and Lukman Hakim. "Solipsism: Understanding Japanese Culture Through the Novel "Namaku Hiroko" by N.H. DINI (A Critical Students Discussion Perspective)." ELS Journal on Interdisciplinary Studies in Humanities 7, no. 1 (April 3, 2024): 215–27. http://dx.doi.org/10.34050/elsjish.v7i1.34418.

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The aim of this research is to reveal the concept of solipsism in understanding Japanese culture in the novel Namaku Hiroko by N.H. Dini. This research raises three main problems, namely; Japanese culture, the author's perspective, and the manifestation of solipsism in literary works. The aim of this research was formulated to find out; 1) the author's perspective on solipsism in Japanese culture, and 2) the form of solipsism itself in literary works. Of course the literary work referred to here is the novel Namaku Hiroko by N.H. Dini. The theory of solipsism is used to understand the experience of the novel writer Namaku Hiroko in understanding culture, including the concepts and perspectives of Japanese culture as depicted in the work of N.H. Dini. Qualitative research methods with a phenomenological approach are used in this research to describe everything related to Japanese culture based on a critical student discussion. This study found that the principle of solipsism exists in Japanese culture as outlined by NH. Dini in Namaku Hiroko.

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12

SUTO, Shinya. "Anti-Anti-Solipsism." Annual review of sociology 2003, no. 16 (2003): 250–60. http://dx.doi.org/10.5690/kantoh.2003.250.

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13

Sober, Elliott. "Why Not Solipsism?" Philosophy and Phenomenological Research 55, no. 3 (September 1995): 547. http://dx.doi.org/10.2307/2108438.

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14

Goldwert, Marvin. "Solipsism and Schizophrenia." Psychological Reports 73, no. 3_suppl (December 1993): 1122. http://dx.doi.org/10.2466/pr0.1993.73.3f.1122.

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This paper describes how a schizophrenic, torn by painful feelings of centrality, may resort to a form of solipsism, contending that horrific historical processes like World War II occurred not in external history but in his own mind.

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15

Losonsky, Michael. "Beyond methodological solipsism?" Behavioral and Brain Sciences 17, no. 4 (December 1994): 723–24. http://dx.doi.org/10.1017/s0140525x00036803.

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16

Bell, David. "Solipsism and Subjectivity." European Journal of Philosophy 4, no. 2 (August 1996): 155–74. http://dx.doi.org/10.1111/j.1468-0378.1996.tb00072.x.

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Moore, A. W. "Solipsism and Subjectivity." European Journal of Philosophy 4, no. 2 (August 1996): 220–34. http://dx.doi.org/10.1111/j.1468-0378.1996.tb00075.x.

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18

Maloney, J. Christopher. "Saving psychological Solipsism." Philosophical Studies 61, no. 3 (March 1991): 267–83. http://dx.doi.org/10.1007/bf00372356.

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19

Button, Tim. "Wittgenstein on Solipsism in the 1930s: Private Pains, Private Languages, and Two Uses of ‘I’." Royal Institute of Philosophy Supplement 82 (July 2018): 205–29. http://dx.doi.org/10.1017/s1358246118000061.

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AbstractIn the early-to-mid 1930s, Wittgenstein investigated solipsism via the philosophy of language. In this paper, I want to reopen Wittgenstein's ‘grammatical’ examination of solipsism.Wittgenstein begins by considering the thesis that only I can feel my pains. Whilst this thesis may tempt us towards solipsism, Wittgenstein points out that this temptation rests on a grammatical confusion concerning the phrase ‘my pains’. In §1, I unpack and vindicate his thinking.After discussing ‘my pains’, Wittgenstein makes his now famous suggestion that the word ‘I’ has two distinct uses: a subject-use and an object-use. The purpose of Wittgenstein's suggestion has, however, been widely misunderstood. I unpack it in §2, explaining how the subject-use connects with a phenomenological language, and so again tempts us into solipsism. In §§3–4, I consider various stages of Wittgenstein's engagement with this kind of solipsism, culminating in a rejection of solipsism (and of subject-uses of ‘I’) via reflections on private languages.

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20

Fierke, K. M. "Whereof we can speak, thereof we must not be silent: trauma, political solipsism and war." Review of International Studies 30, no. 4 (September 29, 2004): 471–91. http://dx.doi.org/10.1017/s0260210504006187.

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In cases such as World War I grief or trauma were nearly universal in the European context and a direct consequence of a political experience of war. This article asks whether widespread social suffering may have a social and political expression that is larger than the sum of traumatised or bereaved individuals. Section 1 explores Martha Nussbaum's theory of emotion, particularly as it relates to grief and compassion and uses this to build two contrasting typologies of grief and trauma. Central to this contrast is the idea that grief, as an emotion, is embedded in a community, while trauma and emotional numbing correspond with a breakdown of community and an isolation, which may give rise to solipsism. The latter would appear to make any notion of social trauma a contradiction in terms. Section 2 draws on the philosopher Wittgenstein's critique in the Philosophical Investigations of his early work in the Tractatus, to argue that even the solipsist exists in a particular kind of social world. This provides a foundation for arguing, in Section 3, that social trauma can find expression in a political solipsism, which has dangerous consequences. Section 4 theorises the relationship between trauma, identity and agency at the international level.

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Aburumman, Manal, and Ahmad Y. Majdoubeh. "Implications of Solipsism in Samuel Coleridge's "Frost at Midnight" and "Dejection: An Ode"." Dirasat: Human and Social Sciences 50, no. 4 (July 30, 2023): 592–99. http://dx.doi.org/10.35516/hum.v50i4.5760.

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Objectives: This research aims to examine Samuel Coleridge's "Frost at Midnight" (1798) and "Dejection: An Ode" (1802). It explores the implications of solipsism in these two poems. Methods: To achieve this purpose, the research reviews some major works in philosophy that dwell on solipsism, briefly traces the evolution of solipsism, how some philosophers and literary critics define and employ the concept in literature, and how solipsism specifically features Coleridge’s thought. Through a critical and an analytical reading of the two chosen poems, the research highlights solipsistic inclinations. Additionally, the research valorizes how Coleridge uses poetry to negotiate his own philosophy and highlight his skeptical view of the world. Results: This analysis eventually manifests how the existence of the external world becomes merely a reflection of the poet's mind, and surroundings acquire their meanings according to his state of mind. Conclusions: By examining the relationship between solipsism and Coleridge's two poems, the research suggests a more comprehensive revision of Coleridge’s poetry on the one hand, and introduces new possibilities for exploring the affinity between romantic literature and solipsistic philosophy on the other hand.

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22

Sötemann, Christian H. "THE IMMORTAL SOLIPSIST." Think 10, no. 27 (December 21, 2010): 73–76. http://dx.doi.org/10.1017/s1477175610000321.

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Philosophers have been known to sometimes conjure up world-views which seem dazzlingly at odds with our everyday take on the world. Among the more, if not most drastic ‘-isms’ to be found in the history of philosophy, then, is the standpoint of solipsism, derived from the Latin words ‘solus’ (alone) and ‘ipse’ (self). What is that supposed to mean? It adopts a position that only acknowledges the existence of one's very own mind and opposes that there is anything beyond the realm of my mind that could be known. What a drastic contradiction to the way we normally view the world, indeed. Allow me to emphasize some implications that would arise were one really to take the solipsist view for granted. The aim is to briefly adumbrate how a solipsist view would cut us off from the social world and from the existential dimension of our own death.

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Conceição, Jorge Vanderlei Costa da, and Daniel Omar Perez. "O solipsismo moral em Kant: o lado obscuro da consciência moral." Educação e Filosofia 38 (December 6, 2024): 1–33. https://doi.org/10.14393/revedfil.v38a2024-74632.

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Este artigo pretende demonstrar que o amor próprio na complacência e no autoengano são os fundamentos da possibilidade do solipsismo moral em Kant. Dividiremos o trabalho em duas partes. A primeira parte indicará que o amor próprio é um princípio volitivo, na medida em que é capaz de transformar uma inclinação em um fim da vontade. Isto é possível porque o ser humano subordina a lei moral à sua própria felicidade. Na segunda parte, o autoengano será avaliado como forma de anular a culpa por meio da intenção e das más consequências da ação. Neste caso, o autoengano é o efeito sensível da força deste tipo de amor egoísta sobre o espírito do ser humano, porque a consciência moral é anulada pelas próprias mentiras. Por fim, será demonstrado que o amor próprio na complacência é a parte formal, um princípio volitivo capaz de transformar uma inclinação em objeto de desejo, e que o autoengano é o efeito sensível que este princípio produz na natureza humana. Palavras-chave: Amor Próprio; Solipsismo Moral; Felicidade; Natureza Humana; Liberdade. Moral solipsism in Kant: the dark side of moral consciousness Abstract: This article aims to demonstrate that self-love in complacency and self-deception are the foundations of the possibility of moral solipsism in Kant. We will divide the work into two parts. The first part will indicate that self-love is a volitional principle, in that it is capable of transforming an inclination into an end of the will. This is possible, since the human being subordinates the moral law to his own happiness. In the second part, self-deception will be evaluated as a way to nullify guilt through intention and the bad consequences of the action. In this case, self-deception is the sensitive effect of the force of this type of selfish love on the spirit of the human being, because moral conscience is annulled by one's own lies. Finally, it will be demonstrated that self-love in complacency is the formal part, a volitional principle capable of transforming an inclination into an object of desire, and that self-deception is the sensitive effect that this principle produces in human nature. Keywords: Self-Love; Moral Solipsism; Happiness; Human Nature; Freedom. Solipsismo moral en Kant: el lado oscuro de la conciencia moral Resumen: Este artículo pretende demostrar que el amor propio en la complacencia y el autoengaño son los fundamentos de la posibilidad del solipsismo moral en Kant. Dividiremos el trabajo en dos partes. La primera parte indicará que el amor propio es un principio volitivo, en cuanto que es capaz de transformar una inclinación en un fin de la voluntad. Esto es posible, ya que el ser humano subordina la ley moral a su propia felicidad. En la segunda parte se evaluará el autoengaño como una forma de anular la culpa a través de la intención y las malas consecuencias de la acción. En este caso, el autoengaño es el efecto sensible de la fuerza de este tipo de amor egoísta sobre el espíritu del ser humano, porque la conciencia moral es anulada por las propias mentiras. Finalmente, se demostrará que el amor propio en la complacencia es la parte formal, un principio volitivo capaz de transformar una inclinación en objeto de querer, y que el autoengaño es el efecto sensitivo que produce este principio en la naturaleza humana. Palabras-clave: Amor Propio; Solipsismo Moral; Felicidad; Naturaleza Humana; Libertad. Data de registro: 30/07/2024 Data de aceite: 30/10/2024

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Keller, James A. "God, Suffering, and Solipsism." Faith and Philosophy 8, no. 3 (1991): 405–8. http://dx.doi.org/10.5840/faithphil19918335.

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Walhout, Donald. "God, Suffering, and Solipsism." International Studies in Philosophy 23, no. 3 (1991): 107–8. http://dx.doi.org/10.5840/intstudphil199123389.

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Allen, Barry. "The Lessons of Solipsism." Idealistic Studies 21, no. 2 (1991): 151–54. http://dx.doi.org/10.5840/idstudies1991212/312.

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Harvey, Charles. "Sex Robots and Solipsism." Philosophy in the Contemporary World 22, no. 2 (2015): 80–93. http://dx.doi.org/10.5840/pcw201522216.

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Mounce, H. O. "Philosophy, Solipsism and Thought." Philosophical Quarterly 47, no. 186 (January 1997): 1–18. http://dx.doi.org/10.1111/1467-9213.00043.

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O'Brien, Lucy F. "Solipsism and Self-Reference." European Journal of Philosophy 4, no. 2 (August 1996): 175–94. http://dx.doi.org/10.1111/j.1468-0378.1996.tb00073.x.

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Diana Putri, Bhitania, and Gregorius Punto Aji. "THE ANALYSIS OF FIGURATIVE LANGUAGE USED IN THE SELECTED PAMUNGKAS’S SONG OF SOLIPSISM 0.2 ALBUM." International Journal of Education and Social Science Research 07, no. 06 (2024): 230–43. https://doi.org/10.37500/ijessr.2024.7617.

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Figurative language is the use of unique words to evoke the reader's imagination and interpretation of meaning in context rather than literal language. The Solipsism 0.2 album by Pamungkas has some types of figurative language in the songs. Therefore, the researcher is captivated to identify each figurative language in songs and understand the meaning of them. The researcher formulated two research questions. The first is 1) What kinds of figurative languages are used in the album “Solipsism 0.2” by Pamungkas? Then the second, 2) What are the meanings of the figurative languages used in the album “Solipsism 0.2” by Pamungkas? In this research, the researcher employed descriptive qualitative data analysis and the type is document analysis, to be precise is popular culture document. The lyrics of three selected song in the Solipsism 0.2 album by Pamungkas are the data source of this study. The researcher found eight kinds of figurative language used in the three selected songs on Solipsism 0.2 album by Pamungkas, with total of 22 occurrences. There are 5 occurrences of hyperbole, 4 paradoxes, 3 personifications, 3 similes, 3 symbols, 2 synecdoches, 1 metaphor, and 1 irony. The researcher found the most frequently used type of figurative language in the three selected song lyrics is hyperbole. Furthermore, figurative language is used in the three selected songs with different meanings, by generally representing the three phases of the songwriter relationship.

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Jaworski, Mateusz. "Солипсизм в романной поэтике Виктора Пелевина." Studia Rossica Posnaniensia, no. 42 (June 19, 2018): 5–18. http://dx.doi.org/10.14746/strp.2017.42.1.

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The philosophical doctrine of solipsism plays an extremely significant role in Viktor Pelevin’s works as a core idea which undergoes the process of formal modifications. In this paper this process is referred to as “reconfiguration”. The article presents different representations of solipsism in Pelevin’s novels. The analysis is preceded by a brief introduction to the philosophical roots of the doctrine.

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Lee, Sol. "Sartre and the problem of solipsism." Journal of the New Korean Philosophical Association 84 (April 30, 2016): 297–313. http://dx.doi.org/10.20433/jnkpa.2016.04.84.297.

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33

MINAMOTO, Juko. "The Early Yogacara and Solipsism:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 1 (2009): 444–40. http://dx.doi.org/10.4259/ibk.58.1_444.

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34

Park, Jeong-il. "The Metaphysical Subject and Solipsism." Korean Journal of Philosophy 150 (February 28, 2022): 247–77. http://dx.doi.org/10.18694/kjp.2022.2.150.247.

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35

King, Daniel. "New Perspectives on Metaphysical Solipsism." Philosophy Today 46, no. 2 (2002): 131–42. http://dx.doi.org/10.5840/philtoday200246242.

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36

King, Daniel. "Methodological Solipsism and the Multiverse." Philosophy Today 48, no. 3 (2004): 255–63. http://dx.doi.org/10.5840/philtoday200448326.

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37

Mirvish, Adrian. "Sartre, Reciprocity, Sexuality and Solipsism." Journal of the British Society for Phenomenology 25, no. 2 (January 1994): 140–56. http://dx.doi.org/10.1080/00071773.1994.11007057.

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38

Yagisawa, Takashi. "The Cost of Meaning Solipsism." Grazer Philosophische Studien 46, no. 1 (September 6, 1994): 213–30. http://dx.doi.org/10.1163/18756735-04601010.

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39

Baldwin, Thomas, and David Bell. "Phenomenology, Solipsism and Egocentric Thought." Aristotelian Society Supplementary Volume 62, no. 1 (July 1, 1988): 27–60. http://dx.doi.org/10.1093/aristoteliansupp/62.1.27.

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40

Coleman, Mary Clayton. "Public Reasons and Practical Solipsism." Southern Journal of Philosophy 43, no. 3 (September 2005): 317–36. http://dx.doi.org/10.1111/j.2041-6962.2005.tb01956.x.

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41

Mikkola, M. "Sexual Solipsism, by Rae Langton." Mind 122, no. 485 (January 1, 2013): 291–97. http://dx.doi.org/10.1093/mind/fzt058.

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42

Craig, W. Lane. "McTaggart's Paradox and Temporal Solipsism." Australasian Journal of Philosophy 79, no. 1 (March 2001): 32–44. http://dx.doi.org/10.1080/713659176.

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43

Parnas, Josef, and Louis Arnorsson Sass. "Self, Solipsism, and Schizophrenic Delusions." Philosophy, Psychiatry, & Psychology 8, no. 2 (2001): 101–20. http://dx.doi.org/10.1353/ppp.2001.0014.

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TRAIGER, SAUL. "Solipsism, individualism and cognitive science." Journal of Experimental & Theoretical Artificial Intelligence 3, no. 3 (July 1991): 163–70. http://dx.doi.org/10.1080/09528139108915288.

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45

Cannon, Helen Beach. "On the Edge of Solipsism." Dialogue: A Journal of Mormon Thought 22, no. 3 (October 1, 1989): 158–60. http://dx.doi.org/10.2307/45225805.

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46

Huff, Douglas. "Wittgenstein, solipsism, and religious belief." Sophia 31, no. 1-2 (July 1992): 37–52. http://dx.doi.org/10.1007/bf02772351.

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47

Ablondi, Fred. "Malebranche, solipsism, and divine revelation." Sophia 33, no. 1 (February 1994): 43–50. http://dx.doi.org/10.1007/bf02772366.

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48

Zwirn, Hervé. "Everett’s Interpretation and Convivial Solipsism." Quantum Reports 5, no. 1 (March 10, 2023): 267–81. http://dx.doi.org/10.3390/quantum5010018.

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Abstract:

I show how the quantum paradoxes occurring when we adopt a standard realist framework (or a framework in which the collapse implies a physical change of the state of the system) vanish if we abandon the idea that a measurement is related (directly or indirectly) to a physical change of state. In Convivial Solipsism, similarly to Everett’s interpretation, there is no collapse of the wave function. However, contrary to Everett’s interpretation, there is only one world. This also allows us to get rid of any non-locality and to provide a solution to the Wigner’s friend problem and its more recent versions.

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Chong, Kim-Chong. "Altruism and the Avoidance of Solipsism." Philosophical Inquiry 11, no. 3 (1989): 18–26. http://dx.doi.org/10.5840/philinquiry1989113/42.

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Gouws, Andries, and Paul Cilliers. "Freud’s “Project”, Distributed Systems, and Solipsism." South African Journal of Philosophy 20, no. 3-4 (January 2001): 237–57. http://dx.doi.org/10.4314/sajpem.v20i3.31326.

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