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Sebastian Rödl undermines a foundational dogma of contemporary philosophy: that knowledge, in order to be objective, must be knowledge of something that is as it is, independent of being known to be so. This profound work revives the thought that knowledge, precisely on account of being objective, is self-knowledge: knowledge knowing itself.
Explains holistic lifestyle and spiritual practice guidelines to empower readers to actualise their innate capacities to experience excellence in different aspects of their lives.
National Book Award Finalist: “This man’s ideas may be the most influential, not to say controversial, of the second half of the twentieth century.”—Columbus Dispatch At the heart of this classic, seminal book is Julian Jaynes's still-controversial thesis that human consciousness did not begin far back in animal evolution but instead is a learned process that came about only three thousand years ago and is still developing. The implications of this revolutionary scientific paradigm extend into virtually every aspect of our psychology, our history and culture, our religion—and indeed our future. “Don’t be put off by the academic title of Julian Jaynes’s The Origin of Consciousness in the Breakdown of the Bicameral Mind. Its prose is always lucid and often lyrical…he unfolds his case with the utmost intellectual rigor.”—The New York Times “When Julian Jaynes . . . speculates that until late in the twentieth millennium BC men had no consciousness but were automatically obeying the voices of the gods, we are astounded but compelled to follow this remarkable thesis.”—John Updike, The New Yorker “He is as startling as Freud was in The Interpretation of Dreams, and Jaynes is equally as adept at forcing a new view of known human behavior.”—American Journal of Psychiatry
The Mind of Consciousness The Mind of Consciousness is a book unfolding a new way, with new process methods to evaluate your existence. It is an experiential work written in textbook format that analytically delineates how and why consciousness and mind interface and function, exposing the inter-connective dependency of non-biological consciousness and the biologically created mind. Knowing how that interconnectivity interrelates provides avenues of exploration that reveal the fundamental nature of existence, unveiling an innate purpose and direction embedded within consciousness. This book works through all the major questions of existence, using reproducible and experiential logic, allowing everyone to experience the results of that exploration. Throughout your life you have two realities at war with one another: the primary ‘I am’ reality, formed from non-biological consciousness, and the secondary ‘I am this or that’ reality, formed by the biological mind. You may not be aware of, or even appreciate, the internal conflict these two inter-connective and inter-dependent realities create. However, you experience the resultant turmoil and confusion their subliminal battles establish by not having an experiential appreciation of how those realities are formed, function and potentially control your life. The text delineates causation for those ongoing internal battles and outlines processes to help overcome the sense of frustration, isolation and discord they generate. This experiential method of examination creates empirical processes that afford you the opportunity to make an informed choice, rather than a conditioned reaction: providing a more secure, productive, directional and enjoyable life. This book takes you into the core of your being, turning it inside out, exposing who and what you are by revealing a self-created shadow-world controlling your life without you being aware that control exists.
Karen Ng sheds new light on Hegel's famously impenetrable philosophy. She does so by offering a new interpretation of Hegel's idealism and by foregrounding Hegel's Science of Logic, revealing that Hegel's theory of reason revolves around the concept of organic life. Beginning with the influence of Kant's Critique of Judgment on Hegel, Ng argues that Hegel's key philosophical contributions concerning self-consciousness, freedom, and logic all develop around the idea of internal purposiveness, which appealed to Hegel deeply. She charts the development of the purposiveness theme in Kant's third Critique, and argues that the most important innovation from that text is the claim that the purposiveness of nature opens up and enables the operation of the power of judgment. This innovation is essential for understanding Hegel's philosophical method in the Differenzschrift (1801) and Phenomenology of Spirit (1807), where Hegel, developing lines of thought from Fichte and Schelling, argues against Kant that internal purposiveness constitutes cognition's activity, shaping its essential relation to both self and world. From there, Ng defends a new and detailed interpretation of Hegel's Science of Logic, arguing that Hegel's Subjective Logic can be understood as Hegel's version of a critique of judgment, in which life comes to be understood as opening up the possibility of intelligibility. She makes the case that Hegel's theory of judgment is modelled on reflective and teleological judgments, in which something's species or kind provides the objective context for predication. The Subjective Logic culminates in the argument that life is a primitive or original activity of judgment, one that is the necessary presupposition for the actualization of self-conscious cognition. Through bold and ambitious new arguments, Ng demonstrates the ongoing dialectic between life and self-conscious cognition, providing ground-breaking ways of understanding Hegel's philosophical system.
This book offers a philosophical account of ordinary consciousness as a step toward understanding mystical consciousness. Presupposing a living interaction between meditation and thinking, the work draws on Western and Japanese thinkers to develop a philosophy of religion that is friendly to the experience of meditators and that can explore such themes as emptiness, nothingness, and the self. Western thinkers considered include Plotinus, Eckhart, Schleiermacher, Heidegger, Brentano, Husserl, Sartre, and Lonergan; and Japanese thinkers referenced include Nishitani, Hisamatsu, and Suzuki. All employed centering prayer, Zen, or other forms of mental concentration. Particular emphasis is placed on the work of twentieth-century Catholic philosopher Bernard Lonergan, whose writings on consciousness can inform an understanding of mysticism.
This book centers on the analysis of pure consciousness as found in Advaita Vedanta, one of the main schools of Indian philosophy. Written lucidly and clearly, this book reveals the depth and implications of Indian metaphysics and argument. It will be of interest to scholars of Indian philosophy and Religious Studies.
The nature of consciouness or human awareness is one of the problems of perennial concern to philosphers and psychologists alike. Here is a systematic critical and comparative study the nature of human awareness according to the most influential school of classical Indian thought. After introducing the Advaita Philosophical system and indicating the place of consciouness in this system the author presents a detailed discussion of the Advaitin`s unique non-dual understanding of man`s basic intelligence. He continues with and analysis of the Advaitin`s hierarchical vision of waking dream and dreamless sleep experience and compares this analysi,
(YET ANOTHER INTRODUCTION IN PHENOMENOLOGY) In both his published and unpublished works, Edmund Husserl, the "father of phenomenology,” struggles repeatedly with the relation of the individual subject and intersubjectivity. Since his phenomenology is based upon the temporalizing foundations of the subject, though, he is often accused of solipsism, and his efforts at integrating the subject with an intersubjective existence are registered as falling short of their goal. Important philosophers who use phenomenology as their basis, such as Martin Heidegger and Maurice Merleau-Ponty, furthermore, while implicitly criticizing his limitations, assume the existence of intersubjective foundations without 2 taking up the existence and formation of these foundations themselves. This book addresses the above problematic at several levels: First, it is a careful analysis of Husserl's understanding of inner time-consciousness. I take up each aspect of temporalizing consciousness (i. e. , Urimpression, retention, and protention), explaining it in light of Husserl's phenomenology and showing how it functions in the whole of the "living present,” i. e. , our active, constituting consciousness. These sections of the book are helpful both to the uninitiated student trying to enter the world of Husserl's "inner ti- consciousness" and to the experienced Husserl scholar who desires a closer look at Husserl's theory of temporalizing consciousness. Second, as my analyses take us to Husserl's recently published manuscripts, I provide an explanation of Husserl's later considerations of temporalizing consciousness, showing how he developed his earliest conceptions.
Known as the founder of the phenomenological movement, this book examines Husserl’s various phases of phenomenology during his realist, transcendental, static, genetic, and post-Crisis (of European Sciences) periods. Consisting of ten carefully researched and thoroughly examined essays, this book describes Husserl’s concepts and ideas through numerous examples and diagrammatic representations, in a bid to elucidate the nuances of phenomenology for its readers. Valuable insights into Husserl’s realist phase are made in the chapter on Meaning, and the chapters on Natural Attitude, Epoché and Phenomenological Reduction, while the chapter on Noesis & Noema symbolizes the transcendental phase. Thomas points out Husserl’s transition from static to genetic phenomenology in the chapter on Lived Body, with the chapters on Lifeworld, and the Notion of the Other, later focusing on this perspective. Husserl’s entire phenomenological space, including his pre-phenomenological period, are covered in the chapter on Lived Time. However, the chapters on Phenomenology: The Study of Self and Beyond, and Consciousness and Intentionality are the fulcrums upon which the edifice of phenomenology turns. The final chapter on Presuppositionlessness in phenomenology expresses Thomas’ personal enquiries into Husserl’s contention that phenomenology is a presuppositionless science. This book will be of particular interest to research scholars and post-graduate students in the areas of Philosophy and Social Sciences, as well as those interested in contemporary Western Philosophy, and the history and development of Ideas.