Panpsychism


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Panpsychism

 

an idealist concept of nature as universally animated. There are various historical forms of panpsychism. These range from the undifferentiated animism of primal religious beliefs and the hylozoism of ancient Greek natural philosophy to highly developed idealist doctrines on the soul and psychic reality as the genuine and sole essence of the world, including G. Leibniz’ concept of monads, the philosophical ideas of the 19th-century German psychophysicist G. T. Fechner, and the teachings of the 20th-century Swiss psychologist C. G. Jung.

References in periodicals archive ?
7) Whatever his awareness may have been, Blake's later prophecies abandon his early pantheistic monism and bear much less similarity to Leibniz's version of panpsychism with its conception of matter as immanently energetic and infinitely divisible.
Seen from this perspective, it is possible to contend that alternative epistemologies, like Mathews's panpsychism and Stuckey's animist-relationality as well as many of those traditionally held by indigenous people, are verging on the same direction.
The "defense of human dignity" brings together such different philosophies as Vladimir Solov'ev's godmanhood, based on the idea of deification; Russian panpsychism, with its vision of the world as a hierarchical multiplicity of individual "psychic" substances whose dignity consists in self-determination; and the theories of Sergei Bulgakov and Pavel Florenskii, which in different ways assert the dignity of all the created world.
We might invoke string theory or quantum mechanics (like Penrose (Shadows of), or Stapp (Mindful universe)); some as yet unknown fundamental physics could be postulated, perhaps supporting a form of panpsychism like that of Skrbina (Panpsychism in).
Expanding the umbrella of consciousness to include systems that don't have brains, a view echoing that espoused by some ancient religions and more modern versions of panpsychism, is an uncomfortable stretch for many researchers.
As the grip of reductive materialism weakens, the range of past and future metaphysical alternatives extends from a mute panpsychism to a robust theism (although process philosophers typically drop the supernatural, miracle-intruding aspects of traditional theism).
His realism had issued from consciousness as immanent experience of life; by On Life, his new concept of consciousness has expanded everywhere and become an over-extended idealism, one tending toward a monistic spiritualism or panpsychism (the view that all reality is spirit or mind).
His exploration reflective of the ancient concept of panpsychism supposes that all forms of life experience consciousness.
Moreover, panpsychism hardly has a solid conceptual foundation.
He elaborates on this argument in chapters on the possibility of a theistic world-view; the concepts of death, mortality, and immortality; the problem of evil; the other minds problem (in relation to James's individualist orientation); the "perspectival" and "personalist" character of his pragmatism; and the metaphysical problem of panpsychism (the proposition that all matter involves mind).
The conscious abandonment of peculiarity in "Auroras" shows how this can be so--and how the result is neither vague panpsychism nor pure materialism but a durable post-theological basis for identity.