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uselang=en&coun try=AR&template=Lp-layout-default&appeal-template=Appeal-template-default&appeal =Appeal-default&infobox=Default&form-template=Form-template-default&form-country specific=Form-countryspecific-control&utm_medium=sitenotice&utm_source=B12_Jimmy Blank_AR&utm_campaign=C12_bitest_AR> Close <#> Panpsychism From Wikipedia, the free encyclopedia Jump to: navigation <#mw-head>, search <#p-search> This article *needs additional citations </wiki/Wikipedia:Citing_sources#Inline_citations> for verification </wiki/Wikipedia:Verifiability>*. Please help improve this article <//en.wikipedia.org/w/index.php?title=Panpsychism&action=edit> by adding citations to reliable sources </wiki/Wikipedia:Identifying_reliable_sources>. Unsourced material may be challenged </wiki/Template:Citation_needed> and removed </wiki/Wikipedia:Verifiability#Burden_of_evidence>. /(February 2008)/ In philosophy </wiki/Philosophy>, *panpsychism* is the view that all matter has a mental aspect, or, alternatively, all objects have a unified center of experience or point of view. Baruch Spinoza </wiki/Baruch_Spinoza>, Gottfried Leibniz </wiki/Gottfried_Leibniz>, Gustav Theodor Fechner </wiki/Gustav_Theodor_Fechner>, Friedrich Paulsen </wiki/Friedrich_Paulsen>, Ernst Haeckel </wiki/Ernst_Haeckel>, Charles Strong </wiki/Charles_Strong>, and partially William James </wiki/William_James> are considered panpsychists. *Panexperientialism*, as espoused by Alfred North Whitehead </wiki/Alfred_North_Whitehead>, is a less bold variation, which credits all entities with phenomenal consciousness </wiki/Phenomenal_consciousness> but not with cognition </wiki/Cognition>, and therefore not necessarily with full-fledged minds. *Panprotoexperientialism* is a more cautious variation still, which credits all entities with non-physical </wiki/Physicalism> properties that are precursors to phenomenal consciousness (or phenomenal consciousness in a latent, undeveloped form) but not with cognition itself, or with conscious awareness. Contents [hide <#>] * 1 Etymology <#Etymology> * 2 In relation to other metaphysical positions <#In_relation_to_other_metaphysical_positions> o 2.1 Idealism <#Idealism> o 2.2 Dualism <#Dualism> o 2.3 Neutral monism <#Neutral_monism> o 2.4 Physicalism and materialism <#Physicalism_and_materialism> o 2.5 Holism <#Holism> o 2.6 Hylopathism <#Hylopathism> o 2.7 Emergentism <#Emergentism>

* 3 Panexperientialism, panprotoexperientialism, and panprotopsychism <#Panexperientialism.2C_panprotoexperientialism.2C_and_panprotopsychism> * 4 Argument for panpsychism <#Argument_for_panpsychism> * 5 Criticisms <#Criticisms> * 6 In the history of philosophy <#In_the_history_of_philosophy> * 7 In the psychoanalytic tradition <#In_the_psychoanalytic_tradition> * 8 Other theories <#Other_theories> * 9 Panpsychism in the Dzogchen Semde and Bardo literature <#Panpsychism_in_the_Dzogchen_Semde_and_Bardo_literature> * 10 See also <#See_also> * 11 Notes <#Notes> * 12 Further reading <#Further_reading> * 13 External links <#External_links> [edit </w/index.php?title=Panpsychism&action=edit&section=1>] Etymology The term "panpsychism" has its origins with the term /pan/, meaning "throughout" or "everywhere", and /psyche/, meaning "soul" as the unifying center of the mental life of us humans and other living creatures."^[1] <#cite_note-0> The use of /psyche/ is controversial due to it being synonymous with /soul/, a term usually taken to have some sort of supernatural quality; more common terms now found in the literature include mind </wiki/Mind>, mental properties </wiki/Mental_properties>, mental aspect, and experience </wiki/Experience>. [edit </w/index.php?title=Panpsychism&action=edit&section=2>] In relation to other metaphysical positions Panpsychism can be understood as related to a number of other metaphysical positions. [edit </w/index.php?title=Panpsychism&action=edit&section=3>] Idealism It agrees with idealism </wiki/Idealism> that in a sense everything is mental, but whereas idealism (at least in of the Berkeleyan </wiki/Bishop_Berkeley> kind) treats most things as /mental content </wiki/Mental_content>/, panpsychism treats everything as /mind/. Also unlike idealism, panpsychism does not deny the existence, in some sense, of physical properties, although they may be relegated to a secondary status. [edit </w/index.php?title=Panpsychism&action=edit&section=4>] Dualism Superficially, panpsychism seems to be a form of property dualism </wiki/Property_dualism>, since it regards everything as having both mental and physical properties. However, some panpsychists say mechanical behaviour is derived from primitive mentality of atoms and moleculesas are sophisticated mentality and organic behaviour, the difference being attributed to the presence or absence of complex </wiki/Complexity> structure in a compound object. So long as the /reduction/ of non-mental properties to mental ones is in place, panpsychism is not a form of property dualism </wiki/Property_dualism>. Note that this kind reductionism is the opposite of reductive physicalism.

[edit </w/index.php?title=Panpsychism&action=edit&section=5>] Neutral monism There are also varieties of monism </wiki/Monism> that don't presuppose (like materialism and idealism do) that mind and matter are fundamentally separable. An example is neutral monism </wiki/Neutral_monism> first introduced by Spinoza </wiki/Baruch_Spinoza> and later propounded by William James </wiki/William_James>. Panpsychism can be combined with this view. [edit </w/index.php?title=Panpsychism&action=edit&section=6>] Physicalism and materialism Reductive physicalism </wiki/Reductive_physicalism>, a form of monism </wiki/Monism>, is incompatible with panpsychism. Materialism </wiki/Materialism>, if held to be distinct from physicalism, is compatible with panpsychism insofar as mental properties are attributed to physical matter, which is the only basic substance. [edit </w/index.php?title=Panpsychism&action=edit&section=7>] Holism Panpsychism is related to the more holistic </wiki/Holism> view that the whole Universe </wiki/Universe> is an organism that possesses a mind (see pandeism </wiki/Pandeism>, pantheism </wiki/Pantheism>, panentheism </wiki/Panentheism> and cosmic consciousness </wiki/Cosmic_consciousness>). It is claimed to be distinct from animism </wiki/Animism> or hylozoism </wiki/Hylozoism>, which hold that all things have a soul or are alive, respectively. Gustav Theodor Fechner </wiki/Gustav_Theodor_Fechner> claimed in "Nanna" and "Zend-Avesta" that the Earth is a living organism whose parts are the people, the animals and the plants. [edit </w/index.php?title=Panpsychism&action=edit&section=8>] Hylopathism Hylopathism </wiki/Hylopathism> argues for a similarly universal attribution of sentience to matter. Few writers would advocate a hylopathic materialism, although the idea is not new; it has been formulated as "whatever underlies consciousness in a material sense, i.e., whatever it is about the brain that gives rise to consciousness, must necessarily be present to some degree in any other material thing". A compound state of mind does not consist of compounded psychic atoms. The concept of awareness being in itself allows for the idea of self-aware matter. Attempts have been made to conceptualize this primitive level of existence prior to associative learning and memory. In the way that the collection of self-aware matter constitutes a cognitive being, the collection of cognitive beings as a conglomerate entity, re ects panpsychism. Consciousness was not nascent but emergent due to a lack of abandon during the evolution of material awareness.^[2] <#cite_note-1> Similar ideas have been attributed to philosopher David Chalmers </wiki/David_Chalmers>. Chalmers assumes that consciousness is a fundamental feature of the Universe, the First Datum in the study of the mind. In the practice of nonreductionism this feature may not be attributable to any base monad

but instead radically emergent on the level of physical complexity at which it demonstrates itself. Complex elegance is the further development of awareness that is self-aware. This we can call post-intelligence where intelligence is simple processing. The element of superiority might be that the post-intelligence is proto-experiential. These phenomenal properties are called the internal aspects of information.^[3] <#cite_note-2> [edit </w/index.php?title=Panpsychism&action=edit&section=9>] Emergentism No form of panpsychism attributes full, human-style consciousness to the fundamental constituents of the universe, therefore all versions need a certain amount of emergence </wiki/Emergentism>that is, /weak emergence </wiki/Weak_emergence>/, in which more sophisticated versions of basic properties emerge at a higher level. No version of panpsychism requires /strong emergence </wiki/Strong_emergence>/, in which high-level properties do not have any low-level precursors or basis, and instead emerge "from nothing" </wiki/Ex_nihilo>. Indeed, avoidance of strong emergentism is one of the motivations for panpsychism. [edit </w/index.php?title=Panpsychism&action=edit&section=10>] Panexperientialism, panprotoexperientialism, and panprotopsychism *Panexperientialism* or *panprotopsychism* are related concepts. Alfred North Whitehead </wiki/Alfred_North_Whitehead> incorporated a scientific worldview into the development of his philosophical system similar to Einstein </wiki/Albert_Einstein>s Theory of Relativity </wiki/Theory_of_Relativity>. His ideas were a significant development of the idea of panpsychism, also known as panexperientialism, due to Whiteheads emphasis on experience, though the term itself was first applied to Whitehead s philosophy by David Ray Griffin </wiki/David_Ray_Griffin> many years later. Process philosophy </wiki/Process_philosophy> suggests that fundamental elements of the universe are occasions of experience, which can be collected into groups creating something as complex as a human being. This experience is not consciousness; there is no mind-body duality under this system as mind is seen as a very developed kind of experience. Whitehead was not a subjective idealist and, while his philosophy resembles the concept of monads </wiki/Monadology> first proposed by Leibniz, Whiteheads occasions of experience are interrelated with every other occasion of experience that has ever occurred. He embraced panentheism </wiki/Panentheism> with God encompassing all occasions of experience, transcending them. Whitehead believed that the occasions of experience are the smallest element in the universeeven smaller than subatomic particles </wiki/Subatomic_particle>. [edit </w/index.php?title=Panpsychism&action=edit&section=11>] Argument for panpsychism In his book titled /Mortal Questions/, Thomas Nagel </wiki/Thomas_Nagel> defines panpsychism as, "the view that the basic physical constituents of the universe have mental properties,"^[4] <#cite_note-3> effectively claiming the panpsychist thesis to be a type of property dualism </wiki/Property_dualism>. Nagel argues that panpsychism follows from four premises:

(1) "Material composition", or commitment to materialism </wiki/Materialism>. (2) "Nonreductionism", or the view that mental properties cannot be reduced to physical properties. (3) "Realism" about mental properties. (4) "Nonemergence", or the view that "there are no truly emergent properties of complex systems". Nagel notes that new physical properties are discovered through explanatory inference from known physical properties; following a similar process, mental properties would seem to derive from properties of matter not included under the label of "physical properties", and so they must be additional properties of matter. Also, he argues that, "the demand for an account of how mental states necessarily appear in physical organisms cannot be satisfied by the discovery of uniform correlations between mental states and physical brain states."^[5] <#cite_note-4> Furthermore, Nagel argues mental states are real by appealing to the inexplicability of subjective experience, or qualia </wiki/Qualia>, by physical means. Many arguments for panpsychism claim physicalism </wiki/Physicalism> is incapable of accounting for subjective experience or qualia </wiki/Qualia>. Also, the problems found with emergentism </wiki/Emergentism> are often cited by panpsychists as grounds to reject physicalism. In answering the question of the self-awareness of matter, the nature of the base unit for life becomes the intersection of empirical reasoning and metaphysics. The ability to be animated, to have breath, and a living soul; presents itself as the base criterion for this estimation. The attribution of qualities to elementary atoms is subjectively speculative and considered unscientific; aside from the atomic paradigms of molecular structure. An aboriginal atom of consciousness may be the result of an emergent cogent unity rather than an innate advantage towards perception. Panpsychist theory suggests an elemental variation in the substance of thoughts with a qualitative perspective.^[6] <#cite_note-5> In exploring the mechanics of the mind, Panpsychism asks the question: /How was mind born out of matter?/ Further, /...how was mathematics born out of the mind?/; as an abstract form that describes perfectly the properties of the physical world. This process would not have emerged without some mechanical awareness, as a product of thought independent of experience, rather, sensuously as with the empirical heuristic. [edit </w/index.php?title=Panpsychism&action=edit&section=12>] Criticisms Most physicalists argue against panpsychism by denying (2) of Nagel s argument. If mental properties are reduced to physical properties of a physical system, then it does not follow that all matter has mental properties: it is in virtue of the structural or functional organization of the physical system that the system can be said to have a mind, not simply that it is made of matter. This view allows for certain man-made systems that are properly organized, such as some computers, to be said to have minds. This may cause problems when (4) is taken into account. Also, qualia </wiki/Qualia> seem to undermine the reduction of mental properties to brain properties. Another criticism is that it can be demonstrated that the only properties shared by all qualia </wiki/Qualia> are that they are not precisely /describable/, and thus are of indeterminate </wiki/Indeterminate> meaning within any philosophy which relies upon precise definition. This has been something of a blow to panpsychism in

general, since some of the same problems seem to be present in panpsychism in that it tends to presuppose a definition for mentality without describing it in any real detail. The need to define the terms used within the thesis of panpsychism is recognized by panpsychist David Skrbina,^[7] <#cite_note-6> and he resorts to asserting some sort of hierarchy of mental terms to be used. This is motivation to argue for panexperientialism rather than panpsychism, since only the most fundamental meaning of mind is what is present in all matter, namely, subjective experience. The panpsychist answers both these challenges in the same way: we already know what qualia are through direct, introspective apprehension; and we likewise know what conscious mentality is by virtue of being conscious. For someone like Alfred North Whitehead </wiki/Alfred_North_Whitehead>, third-person description takes second place to the intimate connection between every entity and every other which is, he says, the very fabric of reality. To take a mere /description/ as having primary reality is to commit the "fallacy of misplaced concreteness </wiki/Fallacy_of_misplaced_concreteness>". One response is to separate the phenomenal </wiki/Phenomenal_consciousness>, non-cognitive aspects of consciousnessparticularly qualia </wiki/Qualia>, the essence of the hard problem of consciousness </wiki/Hard_problem_of_consciousness>from cognition. Thus panpsychism is transformed into panexperientialism. However, this strategy of division generates problems of its own: what is going on causally in the head of someone who is thinkingcognitively of courseabout their qualia? [edit </w/index.php?title=Panpsychism&action=edit&section=13>] In the history of philosophy The view of the world as a macrocosm </wiki/Macrocosm> in relation to the human microcosm </wiki/Macrocosm_and_microcosm> was a staple theme in Greek philosophy. In that view it was natural to think about the world in anthropomorphic </wiki/Anthropomorphism> terms. The view passed into the Medieval period via Neoplatonism </wiki/Neoplatonism>, and was shared by Leibniz </wiki/Gottfried_Leibniz>, Schelling </wiki/Friedrich_Wilhelm_Joseph_von_Schelling>, Schopenhauer </wiki/Arthur_Schopenhauer> and many others. Josiah Royce </wiki/Josiah_Royce> (18551916), the leading American absolute idealist, held to the panpsychist view, though he didn t necessarily attribute mental properties to the smallest constituents of mentalistic "systems". The panpsychist doctrine has recently been making a comeback in the American philosophy of mind </wiki/Philosophy_of_mind>for example, Christian de Quincey </wiki/Christian_de_Quincey> and Leo Stubenberg </w/index.php?title=Leo_Stubenberg&action=edit&redlink=1> have each recently defended it. In the United Kingdom the case for panpsychism has been made by Galen Strawson </wiki/Galen_Strawson>.^[8] <#cite_note-7> In the philosophy of mind, panpsychism is one possible solution to the so-called hard problem of consciousness </wiki/Hard_problem_of_consciousness>^[/citation needed </wiki/Wikipedia:Citation_needed>/] . The doctrine has also been applied in the field of environmental philosophy through the work of Australian philosopher Freya Mathews </wiki/Freya_Mathews>. [edit </w/index.php?title=Panpsychism&action=edit&section=14>] In

the psychoanalytic tradition Carl Jung </wiki/Carl_Jung>, who is maybe best known for his idea of collective unconscious </wiki/Collective_unconscious>, wrote that "psyche and matter are contained in one and the same world, and moreover are in continuous contact with one another", and that it was probable that "psyche and matter are two different aspects of one and the same thing".^[9] <#cite_note-8> This could be interpreted as panpsychism, apparently of the neutral monism </wiki/Neutral_monism> variety. [edit </w/index.php?title=Panpsychism&action=edit&section=15>] Other theories Panpsychism and emergentism </wiki/Emergentism> can be seen as alternative ways to bridge the more extreme positions of crude reductionism </wiki/Reductionism> and crude holism </wiki/Holism>. Panpsychism differs from emergentism in that according to panpsychism, even the smallest physical particles have mental characteristics. Emergentism claims that though the particles are mindless, some systems </wiki/Systems> formed by them, and by nothing but them, /do/ possess mental attributes. The human brain is a case in point. Gaia theory </wiki/Gaia_theory>, which views the biosphere </wiki/Biosphere> as a self-regulating system </wiki/System>, that maintains homeostasis </wiki/Homeostasis> in relation to many vital chemical and physical variables, is sometimes interpreted as panpsychism, because some think that any goal-directed behavior qualifies as mental. However, the goal-directed behavior of the biosphere, as explained by the Gaia theory </wiki/Gaia_theory>, is an emergent function of /organised, living/ matter, not a quality of /any/ matter. Thus Gaia theory </wiki/Gaia_theory> is more properly associated with emergentism </wiki/Emergentism> than panpsychism. So-called /naive panpsychism/, as opposed to /philosophical panpsychism/, is sometimes used to refer to the idea of inanimate objects as sentient and/or intentional </wiki/Intentionality>. This is similar to animism </wiki/Animism>. The attitude of labeling this philosophy "naive" could be considered a vestigial Eurocentric </wiki/Eurocentric> belief in the inaccuracy or unimportance of non-Western world views.^[/citation needed </wiki/Wikipedia:Citation_needed>/] It could be considered to be a colonial artifact utilized as a tool of domination to discredit the philosophical contributions of the colonized.^[/citation needed </wiki/Wikipedia:Citation_needed>/] In addition, it downplays the possible role that indigenous </wiki/Indigenous_peoples> philosophies may have played in the formation of panpsychist ideas in the Western world. Panpsychism, as a view that the universe has "universal consciousness </wiki/Universal_consciousness>", is shared by some forms of religious thought: theosophy </wiki/Theosophy>, pantheism </wiki/Pantheism>, cosmotheism </wiki/Cosmotheism> and panentheism </wiki/Panentheism>. The hundredth monkey effect </wiki/Hundredth_monkey_effect> exemplifies the threshold for this applied cosmic consciousness </wiki/Cosmic_consciousness>. The Tiantai </wiki/Tiantai> Buddhist answer is that when one attains it, all attain it.^[10] <#cite_note-9> Panpsychism also plays a part in Hindu </wiki/Hindu>, Buddhist </wiki/Buddhist>, Dzogchen </wiki/Dzogchen> and Shinto </wiki/Shinto> mysticism.

William James </wiki/William_James> in his later writings assumes some position called a pluralistic panpsychism . [edit </w/index.php?title=Panpsychism&action=edit&section=16>] Panpsychism in the Dzogchen Semde and Bardo literature According to a common misunderstanding, in the Dzogchen </wiki/Dzogchen> tradition^[/citation needed </wiki/Wikipedia:Citation_needed>/] , particularly Dzogchen Semde </wiki/Semde> or "mind series" the principal text of which is the Kulayarja Tantra </wiki/Kulayar%C4%81ja_Tantra>, there is nothing which is non-sentient, i.e. everything is sentient.. Moreover, two of the English scholars that opened the discourse of the Bardo </wiki/Bardo> literature of the Nyingma </wiki/Nyingma> Dzogchen tradition, Evans-Wentz </wiki/Evans-Wentz> & Jung </wiki/Jung> (1954, 2000: p. 10) specifically with their partial translation and commentary of the /Bardo Thodol </wiki/Bardo_Thodol>/ into the English language write of the "One Mind" (Tibetan: sems nyid gcig; Sanskrit: *ekacittatva; *ekacittata; where * denotes a possible Sanskrit back-formation) thus: "The One Mind, as Reality, is the Heart which pulsates for ever, sending forth purified the blood-streams of existence, and taking them back again; the Great Breath, the Inscrutable Brahman, the Eternally Unveiled Mystery of the Mysteries of Antiquity, the Goal of all Pilgrimages, the End of all Existence."^[11] <#cite_note-10> It should be borne in mind, that Evans-Wentz never studied the Tibetan language and that the lama who did the main translation work for him was of the Gelukpa Sect and is not known to have actually studied or practiced Dzogchen. According to the translation with commentary, "Self-Liberation Through Seeing with Naked Awareness", by John Myrdhin Reynolds, the phrase, "It is the single nature of mind which encompasses all of Samsara and Nirvana," occurs only once in the text and it refers not to "some sort of Neo-Platonic hypostasis, a universal /Nous,/ of which all individual minds are but fragments or appendages", but to the teaching that, "whether one finds oneself in the state of Samsara or in the state of Nirvana, it is the nature of the mind which reflects with awareness all experiences, no matter what may be their nature." This can be found in Appendix I, on pages 8081. Reynolds elucidates further with the analogy of a mirror. To say that a single mirror can reflect ugliness or beauty, does not constitute an allegation that all ugliness and beauty is one single mirror. [edit </w/index.php?title=Panpsychism&action=edit&section=17>] See also Doctrines * * * * * * * Anima Mundi </wiki/Anima_Mundi> Animism </wiki/Animism> Emergentism </wiki/Emergentism> Holographic Universe </wiki/Holographic_Universe> Hylozoism </wiki/Hylozoism> Maya (illusion) </wiki/Maya_(illusion)> Monadology </wiki/Monadology>

* * * * * * People * * * * *

Monistic idealism </wiki/Monistic_idealism> Mythopoeic thought </wiki/Mythopoeic_thought> Pandeism </wiki/Pandeism> Pantheism </wiki/Pantheism> Philosophy of Mind </wiki/Philosophy_of_Mind> Solipsism </wiki/Solipsism>

Friedrich Paulsen </wiki/Friedrich_Paulsen> Galen Strawson </wiki/Galen_Strawson> Gustav Theodor Fechner </wiki/Gustav_Theodor_Fechner> Mary Whiton Calkins </wiki/Mary_Whiton_Calkins> William James </wiki/William_James>

[edit </w/index.php?title=Panpsychism&action=edit&section=18>] Notes 1. *^ <#cite_ref-0>* Clarke, D.S. /Panpsychism: Past and Recent Selected Readings/. State University of New York Press </wiki/State_University_of_New_York_Press>, 2004, p. 1. 2. *^ <#cite_ref-1>* Clarke, D.S. /Panpsychism: Past and Recent Selected Readings/. State University of New York Press </wiki/State_University_of_New_York_Press>, 2004 3. *^ <#cite_ref-2>* Clarke, D.S. /Panpsychism: Past and Recent Selected Readings/. State University of New York Press </wiki/State_University_of_New_York_Press>, 2004, pp. 162-170 4. *^ <#cite_ref-3>* Nagel, Thomas. /Mortal Questions/. Cambridge University Press </wiki/Cambridge_University_Press>, 1979, p. 181. 5. *^ <#cite_ref-4>* Nagel, Thomas. /Mortal Questions/. Cambridge University Press </wiki/Cambridge_University_Press>, 1979, p. 187. 6. *^ <#cite_ref-5>* Clarke, D.S. /Panpsychism: Past and Recent Selected Readings/. State University of New York Press </wiki/State_University_of_New_York_Press>, 2004 7. *^ <#cite_ref-6>* Skrbina, David. /Panpsychism in the West. MIT Press, 2005, p. 15./ 8. *^ <#cite_ref-7>* Strawson, G. (2006) Realistic Monism: Why Physicalism Entails Panpsychism, in the Journal of Consciousness Studies, Volume 13, No 1011, Exeter, Imprint Academic pp331. 9. *^ <#cite_ref-8>* Orig. source unknown, cited in Danah Zohar </wiki/Danah_Zohar> & Ian Marshall, SQ: Connecting with our Spiritual Intelligence, Bloomsbury, 2000, p. 81. 10. *^ <#cite_ref-9>* Clarke, D.S. /Panpsychism: Past and Recent Selected Readings/. State University of New York Press </wiki/State_University_of_New_York_Press>, 2004, p. 38. 11. *^ <#cite_ref-10>* Walter Yeeling Evans-Wentz, Carl Gustav Jung (1954, 2000). /The Tibetan book of the great liberation, or, The method of realizing nirva through knowing the mind/. Oxford University Press US, 2000. ISBN 0-19-513315-3 </wiki/Special:BookSources/0195133153>, ISBN 978-0-19-513315-8 </wiki/Special:BookSources/9780195133158>. Source: [1] <http://books.google.com.au/books?id=rKFGit9aFssC&printsec=frontcover&sour ce=gbs_v2_summary_r&cad=0#v=onepage&q=one%20mind&f=false> (accessed: Sunday March 7, 2010) [edit </w/index.php?title=Panpsychism&action=edit&section=19>] Further reading * Clarke, D.S. (2004). /Panpsychism: Past and Recent Selected

Readings/. State University of New York Press. ISBN </wiki/International_Standard_Book_Number> 0-7914-6132-7 </wiki/Special:BookSources/0-7914-6132-7>. * Skrbina, David (2005). /Panpsychism in the West/. The MIT Press </wiki/The_MIT_Press>. ISBN </wiki/International_Standard_Book_Number> 978-0-262-69351-6 </wiki/Special:BookSources/978-0-262-69351-6>. * Skrbina, David (ed.) (2009). /Mind That Abides: Panpsychism in the New Millennium/. John Benjamins </wiki/John_Benjamins>. * Ells, Peters (2011). /Panpsychism: The Philosophy of the Sensuous Cosmos/. O Books. ISBN </wiki/International_Standard_Book_Number> 1-84694-505-4 </wiki/Special:BookSources/1-84694-505-4>. [edit </w/index.php?title=Panpsychism&action=edit&section=20>] External links Wikisource </wiki/Wikisource> has the text of the 1913 Catholic Encyclopedia </wiki/Catholic_Encyclopedia> article /*Panpsychism <//en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Panpsychism>*/. * Online papers on panpsychism <http://consc.net/online1.html#panpsychism>, by various authors, compiled by David Chalmers </wiki/David_Chalmers> * Internet Encyclopedia of Philosophy - Panpsychism <http://iep.utm.edu/p/panpsych.htm> * Stanford Encyclopedia of Philosophy - Panpsychism <http://plato.stanford.edu/entries/panpsychism> * consciousentities.com - Philosophical Deadends - Panpsychism <http://www.consciousentities.com/deadends.htm#panpsychism> * panpsychism.net <http://www.panpsychism.net> Panpsychism and Pantheism (a good introduction by Ken Van Cleve) * The Center for Process Studies (Whitehead and Panexperientialism) <http://www.processthought.info> * Amy Kind on Panexperientialism <http://phil-rlst.claremontmckenna.edu/akind/Panexperientialism.doc> * Enteleky: The Holographic Universe <http://www.enteleky.com/holouniv.html> (The Cosmos as Hologram, Macrocosm and Microcosm) [hide <#>] * v </wiki/Template:Idealism> * t </wiki/Template_talk:Idealism> * e <//en.wikipedia.org/w/index.php?title=Template:Idealism&action=edit> Idealism </wiki/Idealism> Forms * * * * * * * * * * Absolute idealism </wiki/Absolute_idealism> actual idealism </wiki/Actual_idealism> British idealism </wiki/British_idealism> German idealism </wiki/German_idealism> monistic idealism </wiki/Monistic_idealism> epistemological idealism </wiki/Epistemological_idealism> Platonic idealism </wiki/Platonic_idealism> subjective idealism </wiki/Subjective_idealism> objective idealism </wiki/Objective_idealism> transcendental idealism </wiki/Transcendental_idealism>

* Hindu idealism </wiki/Hindu_idealism> Related topics * * * * * * * * Anti-realism </wiki/Anti-realism> consciousness-only </wiki/Consciousness-only> rationalism </wiki/Rationalism> mentalism </wiki/Mentalism_(philosophy)> *panpsychism* phenomenalism </wiki/Phenomenalism> idealistic pluralism </wiki/Idealistic_pluralism> /Idealistic Studies </wiki/Idealistic_Studies>/

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