The papers in this volume were prepared for Consciousness and Inquiry, a conference jointly sponsored by the National Museum of Man and the Canadian Ethnology Society, and held in London, Ontario in 1981. The papers focus on interests and concerns which characterize contemporary Canadian ethnology.

This book is a critical appraisal of the distinctive modern school of thought known as French existentialism. It philosophically engages the ideas of the major French existentialists, namely, Beauvoir, Merleau-Ponty, Marcel, Camus, and, because of his central role in the movement, especially Sartre, in a fresh attempt to elucidate their contributions to contemporary philosophy.

A distinguished philosopher offers a novel account of experience and reason, and develops our understanding of conscious experience and its relationship to thought: a new reformed empiricism. The role of experience in cognition is a central and ancient philosophical concern. How, theorists ask, can our private experiences guide us to knowledge of a mind-independent reality? Exploring topics in logic, philosophy of mind, and epistemology, Conscious Experience proposes a new answer to this age-old question, explaining how conscious experience contributes to the rationality and content of empirical beliefs. According to Anil Gupta, this contribution cannot be determined independently of an agent’s conceptual scheme and prior beliefs, but that doesn’t mean it is entirely mind-dependent. While the rational contribution of an experience is not propositional—it does not, for example, provide direct knowledge of the world—it does authorize certain transitions from prior views to new views. In short, the rational contribution of an experience yields a rule for revising views. Gupta shows that this account provides theoretical freedom: it allows the observer to radically reconceive the world in light of empirical findings. Simultaneously, it grants empirical reason significant power to constrain, forcing particular conceptions of self and world on the rational inquirer. These seemingly contrary virtues are reconciled through novel treatments of presentation, appearances, and ostensive definitions. Collectively, Gupta’s arguments support an original theory: reformed empiricism. He abandons the idea that experience is a source of knowledge and justification. He also abandons the idea that concepts are derived from experience. But reformed empiricism preserves empiricism’s central insight: experience is the supreme epistemic authority. In the resolution of factual disagreements, experience trumps all.

What's the significance of a Freudian slip? Is there a difference between men's and women's brain chemestry? Does hypnosis really work? The Secret Language of the Mind explores in fascinating detail the intriguing and ongoing mysteries about why and who we are. Over 200 full-color and b&w illustrations.

The relationship of consciousness to brain, which Schopenhauer grandly referred to as the "world knot," remains an unsolved problem within both philosophy and science. The central focus in what follows is the relevance of science---from psychoanalysis to neurophysiology and quantum physics-to the mind-brain puzzle. Many would argue that we have advanced little since the age of the Greek philosophers, and that the extraordinary accumulation of neuroscientific knowledge in this century has helped not at all. Increas ingly, philosophers and scientists have tended to go their separate ways in considering the issues, since they tend to differ in the questions that they ask, the data and ideas which are provided for consideration, their methods for answering these questions, and criteria for judging the acceptability of an answer. But it is our conviction that philosophers and scientists can usefully interchange, at least to the extent that they provide co~straints upon each other's preferred strategies, and it may prove possible for more substantive progress to be made. Philosophers have said some rather naive things by ignoring the extraordinary advances in the neurosciences in the twentieth century. The skull is not filled with green cheese! On the other hand, the arrogance of many scientists toward philosophy and their faith in the scientific method is equally naive. Scientists clearly have much to learn from philosophy as an intellectual discipline.

In a new approach to philosophical anthropology, Bruno Latour offers answers to questions raised in We Have Never Been Modern: If not modern, what have we been, and what values should we inherit? An Inquiry into Modes of Existence offers a new basis for diplomatic encounters with other societies at a time of ecological crisis.

This collection of previously published papers can be viewed as a story of the gradual emergence of an overarching idea through the course of a life’s work. The idea concerns the way emerging knowledge of developmental processes, biological systems, and therapeutic process can be integrated in terms of basic principles that govern the living system as an ongoing creative process – a process in which there is a continuing impetus, both energizing and motivational, that moves the living system toward an enhanced coherence in its engagement with its surround as it achieves an ever-increasing inclusiveness of complexity. The papers have been selected in a roughly chronological order from a career of early developmental research within the background of psychoanalytic thinking. The biological underpinnings of psychoanalysis can be extended by systems thinking. Our notions of the evolution of consciousness can also be extended from this simple level of a neural machinery essential for adaptation and survival to the capacity for the awareness of one’s own inner state within the flow of one’s engagement with one’s surround. From this enrichment of inner experiencing through evolving self-awareness, the unique organization of the "person" emerges within the developmental process – from expectancies and emotions, to values, meaning, purpose, goals, and "direction". The title of the book has been chosen to capture this sequence. Further evolution of conscious organization will enable the human species to achieve the state of being "together-with" and yet "distinct-from" as the system as a whole, on a wider, more global level, gains increasing coherence as it complexity increases. Hopefully, the implications of this idea will emerge in the reader’s thinking, as the chapters move from the level of adaptation to recognition.