Rāmānuja’s cosmopsychist-panentheistic solution to the hard problem of consciousness
Recent decades have seen a renewal of interest in panpsychism as a solution to the hard problem of consciousness. This has, in part, also driven an increase in interest in classical Indian philosophical traditions among analytic philosophers of mind. Many of these cross-cultural studies pertaining t...
| Autres titres: | Panpsychism and Pan(en)theism |
|---|---|
| Auteurs: | ; |
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publié: |
2026
|
| Dans: |
Religious studies
Année: 2026, Volume: 62, Pages: 65-81 |
| Sujets non-standardisés: | B
Panpsychism
B Rāmānuja B Védanta B cosmopsychism B hard problem of consciousness |
| Accès en ligne: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Recent decades have seen a renewal of interest in panpsychism as a solution to the hard problem of consciousness. This has, in part, also driven an increase in interest in classical Indian philosophical traditions among analytic philosophers of mind. Many of these cross-cultural studies pertaining to panpsychism (and cosmopsychism) have focused on one particularly influential school of Indian philosophy, Advaita (non-dual) Vedānta, the most famous proponent of which is Śaṅkara. In this work, we would like to consider the view of another influential philosopher and the school that developed based on his view - Rāmānuja (eleventh century CE) and Viśiṣṭādvaita (qualified non-dualism) Vedānta. We argue that a cosmopsychist-panentheistic metaphysics that is motivated by Rāmānuja’s views offers a solution to the hard problem that is preferable to other comparable views and could form the basis for a panentheistic conception of God that is compatible with the reality of the freedom of human selves. | ||
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