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Books on the topic 'Transcendental consciousness'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Allende, María Esther R. de Báez. Cosmogonía transcendental y visión del futuro. Imprenta Universo, 1989.

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Allende, María Esther R. de Báez. Cosmogonía transcendental y visión del futuro. Imprenta Universo, 1989.

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3

Bright colors falsely seen: Synaesthesia and the search for transcendental knowledge. Yale University Press, 1998.

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4

James, Jon L. Transcendental Phenomenological Psychology: Introduction to Husserl's Psychology of Human Consciousness. Trafford Publishing, 2007.

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5

Warren, Nicolas de. Husserl and the promise of time: Subjectivity in transcendental phenomenology. Cambridge University Press, 2009.

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6

Maharishi's Programme to create world peace: Global inauguration : demonstrating the mechanics to create coherence in world consciousness, the basis of world peace. Maharishi European Research University, 1987.

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7

Consciousness and the actor: A reassessment of Western and Indian approaches to the actor's emotional involvement from the perspective of Vedic psychology. Peter Lang, 1996.

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8

Pearson, Craig. The complete book of yogic flying: The program of his Holiness Maharishi Mahesh Yogi to enjoy bubbling bliss, develop total brain functioning and higher states of consciousness, and create national invincibility and world peace. Maharishi University of Management Press, 2008.

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9

F, Orme-Johnson Rhoda, and Andersen Susan K, eds. The flow of consciousness: Maharishi Mahesh Yogi on literature and language, 1971 to 1976. Maharishi University of Management Press, 2010.

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10

Rothstein, Mikael. Belief transformations: Some aspects of the relation between science and religion in Transcendental Meditation (TM) and the International Society for Krishna Consciousness (ISKCON). Aarhus University Press, 1996.

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11

Pearson, Craig. The supreme awakening: Experiences of enlightenment throughout time--and how you can cultivate them. Maharishi University of Management Press, 2015.

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12

Pearson, Craig, and Dara Llewellyn. Consciousness-based education: A foundation for teaching and learning in the academic disciplines. Consciousness-Based Books, an imprint of Maharishi University of Management Press, 2011.

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13

Chopra, Deepak. Creating affluence: Wealth consciousness in the field of all possibilities. New World Library, 1993.

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14

Franklin, Merrell-Wolff, and Merrell-Wolff Franklin, eds. Franklin Merrell-Wolff's experience and philosophy: A personal record of transformation and a discussion of transcendental consciousness : containing his Philosophy of consciousness without an object, and his Pathways through to space. State University of New York Press, 1994.

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15

Yamamoto, J. Isamu. Hinduism, TM and Hare Krishna. OM, 1998.

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16

Yamamoto, J. Isamu. Hinduism, TM, and Hare Krishna: J. Isamu Yamamoto. Zondervan Pub. House, 1998.

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17

Barušs, Imants, and Julia Mossbridge. Transcendent mind: Rethinking the science of consciousness. American Psychological Association, 2017. http://dx.doi.org/10.1037/15957-000.

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18

Crowell, Steven. Transcendental phenomenology and the seductions of naturalism: subjectivity, consciousness, and meaning. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199594900.013.0003.

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19

Lynch, David. Catching the Big Fish: Meditation, Consciousness, and Creativity. Penguin Audio, 2006.

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20

Catching the Big Fish: Meditation, Consciousness, and Creativity. Tarcher, 2007.

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21

Lynch, David. Catching the Big Fish: Meditation, Consciousness, and Creativity. Tarcher, 2006.

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22

Samvid, ed. Tripurārahasyam, Jñānakhaṇḍam: Tripurārahasyam = the secret beyond the three cities, an exposition of transcendental consciousness. Ramana Maharshi Centre for Learning, 2000.

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23

Ahmed, Arif. Signaling Systems and the Transcendental Deduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198746973.003.0007.

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The central claim of Kant’s Transcendental Deduction is that unity of consciousness entails objectivity of experience. This chapter defends an interpretation of that claim that has nothing especially to do with imagination, thought, language, or ‘categories.’ It is a general truth about signaling systems. More specifically, there is a precise sense in which (i) a signaling system may detect properties of objects as opposed to merely reflecting how it is being affected by external reality taken as a lump. And there is a precise sense in which (ii) a signaling system may exhibit a unity as oppos

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24

Forem, Jack. Transcendental Meditation: The Essential Teachings of Maharishi Mahesh Yogi. Hay House UK Ltd, 2012.

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25

The Maharishi effect: Creating coherence in world consciousness : promoting positive and evolutionary trends throughout the world : results of scientific research. Maharishi International University Press, 1990.

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26

Zahavi, Dan. Husserl's Legacy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199684830.001.0001.

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What is ultimately at stake in Husserl’s phenomenological analyses? Are they primarily to be understood as investigations of consciousness, and if so, must they be classified as psychological contributions of some sort? If Husserl is engaged in a transcendental philosophical project, is phenomenological transcendental philosophy then distinctive in some way, and what kind of metaphysical import, if any, might it have? Is Husserlian phenomenology primarily descriptive in character, is it supposed to capture how matters seem to us, or is it also supposed to capture how things really are? Husserl

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27

Transcendent Mind: Rethinking the Science of Consciousness. American Psychological Association, 2016.

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28

Carman, Taylor. Phenomenology. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.31.

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This article explores the role of phenomenology in philosophical inquiry. It begins by discussing Edmund Husserl’s phenomenological reductions (the “transcendental” and the “eidetic”), the sharp distinction he draws between consciousness and reality, and his intuitive claims about intentionality. It then considers Martin Heidegger’s conceptions of phenomenon and phenomenology in relation to hermeneutics before returning to Husserl’s argument that we have a direct intuition, not just of entities, but of the phenomenal appearance of their being (and nonbeing). It also examines Heidegger’s claim

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29

Aldon, Lisa. Transcendent Leadership and the Evolution of Consciousness! AuthorHouse, 2005.

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30

Calcagno, Antonio. Edith Stein’s Challenge to Sense-Making. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.14.

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Edith Stein viewed her work with Husserl as a project of collaboration aimed at developing and promoting phenomenology, but rather than conceiving of constitution or sense-bestowal as belonging to the elements of logic and language, as it does in Husserl’s Logical Investigations and his transcendental structures of noesis and noema or in Reinach’s early work in phenomenology (1951), Stein argued that meaning-making must be grounded in both material nature and spiritual realities. Her early work in phenomenology was not only a critique of the perceived shortcomings of her teachers but also a co

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31

Landes, Donald A. Merleau-Ponty from 1945 to 1952. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.23.

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In contrast to the common interpretation of Merleau-Ponty’s work as divided into two or three distinct phases, this chapter illustrates a remarkably coherent trajectory of his philosophical style. Although the primary object of study of this chapter is Merleau-Ponty’s “middle” period (1945–52), it argues that this period is emblematic of his deepening understanding of the transcendental force of phenomenological description and of the ontological weight of perception. After establishing a “double origin” of Phenomenology of Perception, the chapter suggests the need to emphasize the methodology

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32

Bowman, Brady. Self-Determination and Ideality in Hegel’s Logic of Being. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.11.

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Hegel’s project in the Science of Logic is to generate a demonstrably complete list of categories and forms of thought while arguing that these are products of thought’s own self-determining (autonomous) activity. The chapter offers a compact introduction to the work’s first section, ‘Quality (Determinateness),’ without assuming prior knowledge. Key background sources in Kant (the table of categories, the table of nothing, the transcendental ideal) and Spinoza (monism, nihilism, and the principle omnis determinatio est negatio) are discussed in order to cast light on the specifics of Hegel’s a

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33

Mariña, Jacqueline. Friedrich Schleiermacher and Rudolf Otto. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0026.

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Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, Otto also grounds religion in an original experi

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34

Sarath, Ed. A Consciousness-Based Look at Spontaneous Creativity. Edited by Benjamin Piekut and George E. Lewis. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199892921.013.13.

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This chapter explores improvisation from a consciousness-based standpoint. Examination of an inner mechanics for the transcendent experience frequently reported by improvisers sets the stage for consciousness-based distinctions between improvisation and composition processes, in which improvisation is extricated from common misclassification as an accelerated subspecies of composition. Temporal, cultural, and linguistic factors are considered in distinguishing between improvisatory and compositional paradigms. The intimate melding between musicians and listeners in peak improvised performance

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35

Drummond, John J., and Otfried Höffe, eds. Husserl. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284467.001.0001.

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Edmund Husserl, generally regarded as the founding figure of the philosophical movement of phenomenology—or, more precisely, transcendental phenomenology—exerted an enormous influence on the course of twentieth- and twenty-first-century philosophy. This influence was both positive and negative. The subsequent developments of existentialism, hermeneutics, deconstruction, and so on were defined in part by how they both assimilated and departed from Husserlian views. The course of what has come to be called “continental philosophy” cannot be described without reference to this assimilation and de

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36

Wolfe, Judith. Eschatology. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.36.

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This chapter traces trends in nineteenth-century thought concerning eschatology and apocalypticism. Contrary to twentieth-century wisdom, eschatology was of central importance in nineteenth-century Christian consciousness and its philosophical inflections. Radical developments were seen in the doctrines of hell (whose eternal duration was increasingly questioned or rejected in favour of versions of apocatastasis) and the question of an imminent earthly messianic kingdom. Eschatological conceptions of history were secularized in Idealist and Romantic narratives of education and nationalist aspi

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37

Straus, Joseph N. Madness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190871208.003.0004.

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The sorts of mental or affective states that are understood as madness (or medicalized as “mental illness”) vary with time and place. As with other culturally stigmatized bodily differences (i.e., disabilities), madness has been understood in three ways. First, madness has been understood in religious terms, as a mark of divine punishment or transcendent vision. Second, there is the medical model, which constitutes madness as “mental illness.” Third, in line with the sociocultural model of disability, madness is seen as a (potentially valuable) human difference rather than a deficit, pathology

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