This book considers the conscious subject, the subject of experience, in particular the human subject-the self, the person. Galen Strawson examines the phenomenology of the self-he asks what is it like to have or be a self or to feel that one is or has a self-and the metaphysics of the self-Is there really such a thing as the self? If so, what is its nature? He develops a novel approach to the metaphysical questions out of the results of the phenomenological investigation, and argues, against those who say that the self is just the human being, that we can legitimately distinguish self and human being. At the same time he raises doubts about how long selves can be supposed to last, insofar as they are distinct from human beings. Moving on to the ethics and moral psychology of the self, Strawson asks whether we can really be said to lose anything in dying. He criticizes the popular notion of the narrative self, and emphasizes the differences between 'Endurers' or 'Diachronics'-people who feel that they are the same person when they consider their past and future-and 'Transients' or 'Episodics'-people who do not feel this. Strawson also considers the logic of the word T, the first-person pronoun, and the reflexive structure of conscious awareness, before examining Locke's, Humes and Kant's accounts of the mind and personal identity, and arguing that Locke and Hume have been badly mi sunder stood. The fourteen essays draw on literature and psychology as well as philosophy. Book jacket.

The Subject of Experience is about the self, the person. It takes the form of a series of essays which draw on literature and psychology as well as philosophy. Galen Strawson discusses the phenomenology or experience of having or being a self (What is the character of self-experience?) and the fundamental metaphysics of the self (Does the self exist? If so, what is its nature? How long do selves last?): he develops an approach to the metaphysical questions out of the results of the phenomenological investigation. He argues that it is legitimate to say that there is such a thing as the self as distinct from the human being. At the same time he raises doubts about how long selves can be supposed to last, insofar as they are distinct from human beings. He also raises a doubt about whether a self (or indeed a human being) can really be said to lose anything in dying. He criticizes the popular notion of the narrative self, and considers the differences between 'Endurers' or 'Diachronic' people, who feel that they are the same person when they consider their past and future, and 'Transients' or 'Episodic' people, who do not feel this. He considers the first-person pronoun 'I' and a number of puzzles raised by the phenomena of self-reference and self-knowledge. He examines Locke's, Hume's and Kant's accounts of the mind and personal identity, and argues that Locke and Hume have been badly misunderstood.

How does art influence us? In The Subject of Aesthetics, Tone Roald approaches aesthetics as a psychological discipline, showing how works of art challenge our habitual ways of perceiving the world. While aesthetics has traditionally been a philosophical discipline, Roald discusses how it is very much alive in the realm of psychology – a qualitative psychology of lived experience. But what actually constitutes an aesthetics of lived experience? The book answers that question by analyzing people’s own engagement with visual art. What emerges is that the object of aesthetics is indeed the subject.

First Published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

Matthew H. Bowker offers a novel analysis of "experience": the vast and influential concept that has shaped Western social theory and political practice for the past half-millennium. While it is difficult to find a branch of modern thought, science, industry, or art that has not relied in some way on the notion of "experience" in defining its assumptions or aims, no study has yet applied a politically-conscious and psychologically-sensitive critique to the construct of experience. Doing so reveals that most of the qualities that have been attributed to experience over the centuries — particularly its unthinkability, its correspondence with suffering, and its occlusion of the self — are part of unlikely fantasies or ideologies. By analyzing a series of related cases, including the experiential education movement, the ascendency of trauma theory, the philosophy of the social contract, and the psychological study of social isolation, the book builds a convincing case that ideologies of experience are invoked not to keep us close to lived realities and ‘things-in-themselves,’ but, rather, to distort and destroy true knowledge of ourselves and others. In spite of enduring admiration for those who may be called champions of experience, such as Michel de Montaigne, Ralph Waldo Emerson, and others treated throughout the work, the ideologies of experience ultimately discourage individuals and groups from creating, resisting, and changing our experience, urging us instead to embrace trauma, failure, deprivation, and self-abandonment.

The Best Nonfiction Masterpiece of the 20th Century? “There are two lives, the natural and the spiritual, and we must lose the one before we can participate in the other.” - William James, The Varieties of Religious Experience: A Study in Human Nature The Varieties of Religious Experience: A Study in Human Nature is not a book about a specific religion. The author, psychologist Williams James does not try to convince the reader one religion is better than the other. He doesn’t even make a case for atheism and the scientific approach. The book is in fact about human nature and how we experience religion at a psychological level. Xist Publishing is a digital-first publisher. Xist Publishing creates books for the touchscreen generation and is dedicated to helping everyone develop a lifetime love of reading, no matter what form it takes

An introduction to "flow," a new field of behavioral science that offers life-fulfilling potential, explains its principles and shows how to introduce flow into all aspects of life, avoiding the interferences of disharmony.