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object:1.A - ANTHROPOLOGY, THE SOUL
subject class:Philosophy
book class:Philosophy of Mind
class:chapter


SECTION ONE - MIND SUBJECTIVE
387 Mind, on the ideal stage of its development, is mind as cognitive. Cognition, however, being taken here not as a merely logical category of the Idea ( 223), but in the sense appropriate to the concrete mind.
Subjective mind is:
(A) Immediate or implicit: a soul - the Spirit in Nature - the object treated by Anthropology.
(B) Mediate or explicit: still as identical reflection into itself and into other things: mind in correlation or particularization: consciousness - the object treated by the Phenomenology of Mind.
(C) Mind defining itself in itself, as an independent subject - the object treated by Psychology.
In the Soul is the awaking of Consciousness: Consciousness sets itself up as Reason, awaking at one bound to the sense of its rationality: and this Reason by its activity emancipates itself to objectivity and the consciousness of its intelligent unity.
For an intelligible unity or principle of comprehension each modification it presents is an advance of development: and so in mind every character under which it appears is a stage in a process of specification and development, a step forward towards its goal, in order to make itself into, and to realize in itself, what it implicitly is. Each step, again, is itself such a process, and its product is that what the mind was implicitly at the beginning (and so for the observer) it is for itself - for the special form, viz. which the mind has in that step. The ordinary method of psychology is to narrate what the mind or soul is, what happens to it, what it does. The soul is presupposed as a ready-made agent, which displays such features as its acts and utterances, from which we can learn what it is, what sort of faculties and powers it possesses - all without being aware that the act and utterance of what the soul is really invests it with that character in our conception and makes it reach a higher stage of being than it explicitly had before.
We must, however, distinguish and keep apart from the progress here to be studied what we call education and instruction. The sphere of education is the individuals only: and its aim is to bring the universal mind to exist in them. But in the philosophic theory of mind, mind is studied as selfinstruction and self-education in very essence; and its acts and utterances are stages in the process which brings it forward to itself, links it in unity with itself, and so makes it actual mind.

  SUB-SECTION A. ANTHROPOLOGY, THE SOUL
  (a) The Physical Soul
  (a) Physical Qualities
  (b) Physical Alterations
  (c) Sensibility
  (b) The Feeling Soul
  (a) The Feeling Soul in its Immediacy
  (b) Self-feeling
  (c) Habit
  (c) The Actual Soul

A. ANTHROPOLOGY
THE SOUL
388 Spirit (Mind) came into being as the truth of Nature. But not merely is it, as such a result, to be held the true and real first of what went before: this becoming or transition bears in the sphere of the notion the special meaning of 'free judgement'. Mind, thus come into being, means therefore that
Nature in its own self realizes its untruth and sets itself aside: it means that Mind presupposes itself no longer as the universality which in corporal individuality is always self-externalized, but as a universality which in its concretion and totality is one and simple. At such a stage it is not yet mind, but soul.
389 The soul is no separate immaterial entity. Wherever there is Nature, the soul is its universal immaterialism, its simple 'ideal' life. Soul is the substance or 'absolute' basis of all the particularizing and individualizing of mind: it is in the soul that mind finds the material on which its character is wrought, and the soul remains the pervading, identical ideality of it all. But as it is still conceived thus abstractly, the soul is only the sleep of mind - the passive of Aristotle, which is potentially all things.
The question of the immateriality of the soul has no interest, except where, on the one hand, matter is regarded as something true, and mind conceived as a thing, on the other. But in modern times even the physicists have found matters grow thinner in their hands: they have come upon imponderable matters, like heat, light, etc., to which they might perhaps add space and time. These 'imponderables', which have lost the property (peculiar to matter) of gravity and, in a sense, even the capacity of offering resistance, have still, however, a sensible existence and outness of part to part; whereas the 'vital' matter, which may also be found enumerated among them, not merely lacks gravity, but even every other aspect of existence which might lead us to treat it as material.

The fact is that in the Idea of Life the self-externalism of nature is implicitly at an end: subjectivity is the very substance and conception of life - with this proviso, however, that its existence or objectivity is still at the same time forfeited to the away of self-externalism. It is otherwise with Mind. There, in the intelligible unity which exists as freedom, as absolute negativity, and not as the immediate or natural individual, the object or the reality of the intelligible unity is the unity itself; and so the selfexternalism, which is the fundamental feature of matter, has been completely dissipated and transmuted into universality, or the subjective ideality of the conceptual unity. Mind is the existent truth of matter the truth that matter itself has no truth.
A cognate question is that of the community of soul and body. This community (interdependence) was assumed as a fact, and the only problem was how to comprehend it. The usual answer, perhaps, was to call it an incomprehensible mystery; and, indeed, if we take them to be absolutely antithetical and absolutely independent, they are as impenetrable to each other as one piece of matter to another, each being supposed to be found only in the pores of the other, i.e. where the other is not - whence Epicurus, when attri buting to the gods a residence in the pores, was consistent in not imposing on them any connection with the world. A somewhat different answer has been given by all philosophers since this relation came to be expressly discussed. Descartes, Malebranche, Spinoza, and Leibniz have all indicated God as this nexus. They meant that the finitude of soul and matter were only ideal and unreal distinctions; and, so holding, there philosophers took God, not, as so often is done, merely as another word for the incomprehensible, but rather as the sole true identity of finite mind and matter. But either this identity, as in the case of Spinoza, is too abstract, or, as in the case of Leibniz, though his Monad of monads brings things into being, it does so only by an act of judgement or choice. Hence, with Leibniz, the result is a distinction between soul and the corporeal (or material), and the identity is only like the copula of a judgement, and does not rise or develop into system, into the absolute syllogism.
390 The Soul is at first (a) In its immediate natural mode - the natural soul, which only is.
(b) Secondly, it is a soul which feels, as individualized, enters into correlation with its immediate being, and, in the modes of that being, retains an abstract independence.
(c) Thirdly, its immediate being - or corporeity - is moulded into it, and with that corporeity it exists as actual soul.
(a) THE PHYSICAL SOUL[1]
[1] Natrliche Seele.

391 The soul universal, described, it may be, as an anima mundi, a world-soul, must not be fixed on that account as a single subject; it is rather the universal substance which has its actual truth only in individuals and single subjects. Thus, when it presents itself as a single soul, it is a single soul which is merely: its only modes are modes of natural life. These have, so to speak, behind its ideality a free existence: i.e. they are natural objects for consciousness, but objects to which the soul as such does not behave as to something external. These features rather are physical qualities of which it finds itself possessed.
(a) Physical Qualities[2]
[2] Natrliche Qualitten.

392 (1) While still a 'substance' (i.e. a physical soul) the mind takes part in the general planetary life, feels the difference of climates, the changes of the seasons, and the periods of the day, etc. This life of nature for the main shows itself only in occasional strain or disturbance of mental tone.

In recent times a good deal has been said of the cosmical, sidereal, and telluric life of man. In such a sympathy with nature the animals essentially live: their specific characters and their particular phases of growth depend, in many cases completely, and always more or less, upon it. In the case of man these points of dependence lose importance, just in proportion to his civilization, and the more his whole frame of soul is based upon a sub-structure of mental freedom. The history of the world is not bound up with revolutions in the solar system, any more than the destinies of individuals with the positions of the planets.
The difference of climate has a more solid and vigorous influence. But the response to the changes of the seasons and hours of the day is found only in faint changes of mood, which come expressly to the fore only in morbid states (including insanity) and at periods when the self-conscious life suffers depression.
In nations less intellectually emancipated, which therefore live more in harmony with nature, we find amid their superstitions and aberrations of imbecility a few real cases of such sympathy, and on that foundation what seems to be marvellous prophetic vision of coming conditions and of events arising therefrom. But as mental freedom gets a deeper hold, even these few and slight susceptibilities, based upon participation in the common life of nature, disappear. Animals and plants, on the contrary, remain for ever subject to such influences.
393 (2) According to the concrete differences of the terrestrial globe, the general planetary life of the nature-governed mind specializes itself and breaks up into the several nature-governed minds which, on the whole, give expression to the nature of the geographical continents and constitute the diversities of race.
The contrast between the earth's poles, the land towards the north pole being more aggregated and preponderant over sea, whereas in the southern hemisphere it runs out in sharp points, widely distant from each other, introduces into the differences of continents a further modification which Treviranus
(Biology, Part II) has exhibited in the case of the flora and fauna.
394 This diversity descends into specialities, that may be termed local minds - shown in the outward modes of life and occupation, bodily structure and disposition, but still more in the inner tendency and capacity of the intellectual and moral character of the several peoples.
Back to the very beginnings of national history we see the several nations each possessing a persistent type of its own.
395 (3) The soul is further de-universalized into the individualized subject. But this subjectivity is here only considered as a differentiation and singling out of the modes which nature gives; we find it as the special temperament, talent, character, physiognomy, or other disposition and idiosyncrasy, of families or single individuals.
(b) Physical Alterations
396 Taking the soul as an individual, we find its diversities, as alterations in it, the one permanent subject, and as stages in its development. As they are at once physical and mental diversities, a more concrete definition or description of them would require us to anticipate an acquaintance with the formed and matured mind.

(1) The first of these is the natural lapse of the ages in man's life. He begins with Childhood - mind wrapped up in itself. His next step is the fully developed antithesis, the strain and struggle of a universality which is still subjective (as seen in ideals, fancies, hopes, ambitions) against his immediate individuality. And that individuality marks both the world which, as it exists, fails to meet his ideal requirements, and the position of the individual himself, who is still short of independence and not fully equipped for the part he has to play (Youth). Thirdly, we see man in his true relation to his environment, recognizing the objective necessity and reasonableness of the world as he finds it - a world no longer incomplete, but able in the work which it collectively achieves to afford the individual a place and a security for his performance. By his share in this collective work he first is really somebody, gaining an effective existence and an objective value (Manhood). Last of all comes the finishing touch to this unity with objectivity: a unity which, while on its realist side it passes into the inertia of deadening habit, on its idealist side gains freedom from the limited interests and entanglements of the outward present (Old Age).
397 (2) Next we find the individual subject to a real antithesis, leading it to seek and find itself in another individual. This - the sexual relation - on a physical basis, shows, on its one side, subjectivity remaining in an instinctive and emotional harmony of moral life and love, and not pushing these tendencies to an extreme universal phase, in purposes political, scientific, or artistic; and on the other, shows an active half, where the individual is the vehicle of a struggle of universal and objective interests with the given conditions (both of his own existence and of that of the external world), carrying out these universal principles into a unity with the world which is his own work. The sexual tie acquires its moral and spiritual significance and function in the family.
398 (3) When the individuality, or self-centralized being, distinguishes itself from its mere being, this immediate judgement is the waking of the soul, which confronts its self-absorbed natural life, in the first instance, as one natural quality and state confronts another state, viz. sleep. - The waking is not merely for the observer, or externally distinct from the sleep: it is itself the judgement (primary partition) of the individual soul - which is self-existing only as it relates its self-existence to its mere existence, distinguishing itself from its still undifferentiated universality. The waking state includes generally all self-conscious and rational activity in which the mind realizes its own distinct self. - Sleep is an invigoration of this activity - not as a merely negative rest from it, but as a return back from the world of specialization, from dispersion into phases where it has grown hard and stiff - a return into the general nature of subjectivity, which is the substance of those specialized energies and their absolute master.
The distinction between sleep and waking is one of those posers, as they may be called, which are often addressed to philosophy: - Napoleon, for example, on a visit to the University of Pavia, put this question to the class of ideology. The characterization given in the section is abstract; it primarily treats waking merely as a natural fact, containing the mental element implicate but not yet as invested with a special being of its own. If we are to speak more concretely of this distinction (in fundamentals it remains the same), we must take the self-existence of the individual soul in its higher aspects as the
Ego of consciousness and as intelligent mind. The difficulty raised anent the distinction of the two states properly arises, only when we also take into account the dreams in sleep and describe these dreams, as well as the mental representations in the sober waking consciousness under one and the same title of mental representations. Thus superficially classified as states of mental representation the two coincide, because we have lost sight of the difference; and in the case of any assignable distinction of waking consciousness, we can always return to the trivial remark that all this is nothing more than mental idea. But the concrete theory of the waking soul in its realized being views it as consciousness and intellect: and the world of intelligent consciousness is something quite different from a picture of
mere ideas and images. The latter are in the main only externally conjoined, in an unintelligent way, by the laws of the so-called Association of Ideas; though here and there of course logical principles may also be operative. But in the waking state man behaves essentially as a concrete ego, an intelligence: and because of this intelligence his sense-perception stands before him as a concrete totality of features in which each member, each point, takes up its place as at the same time determined through and with all the rest. Thus the facts embodied in his sensation are au thenticated, not by his mere subjective representation and distinction of the facts as something external from the person, but by virtue of the concrete interconnection in which each part stands with all parts of this complex. The waking state is the concrete consciousness of this mutual corroboration of each single factor of its content by all the others in the picture as perceived. The consciousness of this interdependence need not be explicit and distinct. Still this general setting to all sensations is implicitly present in the concrete feeling of self. In order to see the difference between dreaming and waking we need only keep in view the Kantian distinction between subjectivity and objectivity of mental representation (the latter depending upon determination through categories): remembering, as already noted, that what is actually present in mind need not be therefore explicitly realized in consciousness, just as little as the exaltation of the intellectual sense to God need stand before consciousness in the shape of proofs of God's existence, although, as before explained, these proofs only serve to express the net worth and content of that feeling.
(c) Sensibility[3]
[3] Empfindung.

399 Sleep and waking are, primarily, it is true, not mere alterations, but alternating conditions (a progression in infinitum). This is their formal and negative relationship: but in it the affirmative relationship is also involved. In the self-certified existence of waking soul its mere existence is implicit as an 'ideal' factor: the features which make up its sleeping nature, where they are implicitly as in their substance, are found by the waking soul, in its own self, and, be it noted, for itself. The fact that these particulars, though as a mode of mind they are distinguished from the self-identity of our self-centred being, are yet simply contained in its simplicity, is what we call sensibility.
400 Sensibility (feeling) is the form of the dull stirring, the inarticulate breathing, of the spirit through its unconscious and unintelligent individuality, where every definite feature is still 'immediate'
- neither specially developed in its content nor set in distinction as objective to subject, but treated as belonging to its most special, its natural peculiarity. The content of sensation is thus limited and transient, belonging as it does to natural, immediate being - to what is therefore qualitative and finite.
Everything is in sensation (feeling): if you will, everything that emerges in conscious intelligence and in reason has its source and origin in sensation; for source and origin just means the first immediate manner in which a thing appears. Let it not be enough to have principles and religion only in the head: they must also be in the heart, in the feeling. What we merely have in the head is in consciousness, in a general way: the facts of it are objective - set over against consciousness, so that as it is put in me (my abstract ego) it can also be kept away and apart from me (from my concrete subjectivity). But if put in the feeling, the fact is a mode of my individuality, however crude that individuality be in such a form: it is thus treated as my very own. My own is something inseparate from the actual concrete self: and this immediate unity of the soul with its underlying self in all its definite content is just this inseparability; which, however, yet falls short of the ego of developed consciousness, and still more of the freedom of rational mind-life. It is with a quite different intensity and permanency that the will, the conscience, and the character, are our very own, than can ever be true of feeling and of the group of feelings (the heart): and this we need no philosophy to tell us. No doubt it is correct to say that above everything the heart must be good. But feeling and heart is not the form by which anything is
legitimated as religious, moral, true, just, etc., and an appeal to heart and feeling either means nothing or means something bad. This should hardly need enforcing. Can any experience be more trite than that feelings and hearts are also bad, evil, godless, mean, etc.? That the heart is the source only of such feelings is stated in the words: 'From the heart proceed evil thoughts, murder, adultery, fornication, blasphemy, etc.' In such times when 'scientific' theology and philosophy make the heart and feeling the criterion of what is good, moral, and religious, it is necessary to remind them of these trite experiences; just as it is nowadays necessary to repeat that thinking is the characteristic property by which man is distinguished from the beasts, and that he has feeling in common with them.
401 What the sentient soul finds within it is, on one hand, the naturally immediate, as 'ideally' in it and made its own. On the other hand and conversely, what originally belongs to the central individuality (which as further deepened and enlarged is the conscious ego and free mind) gets the features of the natural corporeity, and is so felt. In this way we have two spheres of feeling. One, where what at first is a corporeal affection (e.g. of the eye or of any bodily part whatever) is made feeling
(sensation) by being driven inward, memorized in the soul's self-centred part. Another, where affections originating in the mind and belonging to it, are in order to be felt, and to be as if found, invested with corporeity. Thus the mode or affection gets a place in the subject: it is felt in the soul.
The detailed specification of the former branch of sensibility is seen in the system of the senses. But the other or inwardly originated modes of feeling no less necessarily systematize themselves; and their corporization, as put in the living and concretely developed natural being, works itself out, following the special character of the mental mode, in a special system of bodily organs.
Sensibility in general is the healthy fellowship of the individual mind in the life of its bodily part. The senses form the simple system of corporeity specified. (a) The 'ideal' side of physical things breaks up into two - because in it, as immediate and not yet subjective ideality, distinction appears as mere variety - the senses of definite light, ( 317) - and of sound, ( 300). The 'real' aspect similarly is with its difference double: (b) the senses of smell and taste, ( 321, 322); (c) the sense of solid reality, of heavy matter, of heat ( 303) and shape ( 310). Around the centre of the sentient individuality these specifications arrange themselves more simply than when they are developed in the natural corporeity.
The system by which the internal sensation comes to give itself specific bodily forms would deserve to be treated in detail in a peculiar science - a psychical physiology. Somewhat pointing to such a system is implied in the feeling of the appropriateness or inappropriateness of an immediate sensation to the persistent tone of internal sensibility (the pleasant and unpleasant): as also in the distinct parallelism which underlies the symbolical employment of sensations, e.g. of colours, tones, smells. But the most interesting side of a psychical physiology would lie in studying not the mere sympathy, but more definitely the bodily form adopted by certain mental modifications, especially the passions or emotions.
We should have, for example, to explain the line of connection by which anger and courage are felt in the breast, the blood, the 'irritable' system, just as thinking and mental occupation are felt in the head, the centre of the 'sensible' system. We should want a more satisfactory explanation than hitherto of the most familar connections by which tears, and voice in general, with its varieties of language, laughter, sighs, with many other specializations lying in the line of pathognomy and physiognomy, are formed from their mental source. In physiology the viscera and the organs are treated merely as parts subservient to the animal organism; but they form at the same time a physical system for the expression of mental states, and in this way they get quite another interpretation.
402 Sensations, just because they are immediate and are found existing, are single and transient aspects of psychic life - alterations in the substantiality of the soul, set in its self-centred life, with which that substance is one. But this self-centred being is not merely a formal factor of sensation: the
soul is virtually a reflected totality of sensations - it feels in itself the total substantiality which it virtually is - it is a soul which feels.
In the usage of ordinary language, sensation and feeling are not clearly distinguished: still we do not speak of the sensation - but of the feeling (sense) of right, of self; sentimentality (sensibility) is connected with sensation: we may therefore say sensation emphasizes rather the side of passivity-the fact that we find ourselves feeling, i.e. the immediacy of mode in feeling - whereas feeling at the same time rather notes the fact that it is we ourselves who feel.
(b) THE FEELING SOUL - (SOUL AS SENTIENCY)[4]
[4] Die fhlende Seele.

403 The feeling or sentient individual is the simple 'ideality' or subjective side of sensation. What it has to do, therefore, is to raise its substantiality, its merely virtual filling-up, to the character of subjectivity, to take possession of it, to realize its mastery over its own. As sentient, the soul is no longer a mere natural, but an inward, individuality: the individuality which in the merely substantial totality was only formal to it has to be liberated and made independent.
Nowhere so much as in the case of the soul (and still more of the mind) if we are to understand it, must that feature of 'ideality' be kept in view, which represents it as the negation of the real, but a negation, where the real is put past, virtually retained, although it does not exist. The feature is one with which we are familiar in regard to our mental ideas or to memory. Every individual is an infinite treasury of sensations, ideas, acquired lore, thoughts, etc.; and yet the ego is one and uncompounded, a deep featureless characterless mine, in which all this is stored up, without existing. It is only when I call to mind an idea, that I bring it out of that interior to existence before consciousness. Sometimes, in sickness, ideas and information, supposed to have been forgotten years ago, because for so long they had not been brought into consciousness, once more come to light. They were not in our possession, nor by such reproduction as occurs in sickness do they for the future come into our possession; and yet they were in us and continue to be in us still. Thus a person can never know how much of things he once learned he really has in him, should he have once forgotten them: they belong not to his actuality or subjectivity as such, but only to his implicit self. And under all the superstructure of specialized and instrumental consciousness that may subsequently be added to it, the individuality always remains this single-souled inner life. At the present stage this singleness is, primarily, to be defined as one of feeling
- as embracing the corporeal in itself: thus denying the view that this body is something material, with parts outside parts and outside the soul. Just as the number and variety of mental representations is no argument for an extended and real multeity in the ego; so the 'real' outness of parts in the body has no truth for the sentient soul. As sentient, the soul is characterized as immediate, and so as natural and corporeal: but the outness of parts and sensible multiplicity of this corporeal counts for the soul (as it counts for the intelligible unity) not as anything real, and therefore not as a barrier: the soul is this intelligible unity in existence - the existent speculative principle. Thus in the body it is one simple, omnipresent unity. As to the representative faculty the body is but one representation, and the infinite variety of its material structure and organization is reduced to the simplicity of one definite conception: so in the sentient soul, the corporeity, and all that outness of parts to parts which belongs to it, is reduced to ideality (the truth of the natural multiplicity). The soul is virtually the totality of nature: as an individual soul it is a monad: it is itself the explicitly put totality of its particular world - that world being included in it and filling it up; and to that world it stands but as to itself.
404 As individual, the soul is exclusive and always exclusive: any difference there is, it brings within itself. What is differentiated from it is as yet no external object (as in consciousness), but only the
aspects of its own sentient totality, etc. In this partition (judgement) of itself it is always subject: its object is its substance, which is at the same time its predicate. This substance is still the content of its natural life, but turned into the content of the individual sensation-laden soul; yet as the soul is in that content still particular, the content is its particular world, so far as that is, in an implicit mode, included in the ideality of the subject.
By itself, this stage of mind is the stage of its darkness: its features are not developed to conscious and intelligent content: so far it is formal and only formal. It acquires a peculiar interest in cases where it is as a form and appears as a special state of mind ( 380), to which the soul, which has already advanced to consciousness and intelligence, may again sink down. But when a truer phase of mind thus exists in a more subordinate and abstract one, it implies a want of adaptation, which is disease. In the present stage we must treat, first, of the abstract psychical modifications by themselves, secondly, as morbid states of mind: the latter being only explicable by means of the former.
(a) The feeling soul in its immediacy
405 (aa) Though the sensitive individuality is undoubtedly a monadic individual, it is, because immediate, not yet as its self, not a true subject reflected into itself, and is therefore passive. Hence the individuality of its true self is a different subject from it - a subject which may even exist as another individual. By the self-hood of the latter it - a substance, which is only a non-independent predicate - is then set in vibration and controlled without the least resistance on its part. This other subject by which it is so controlled may be called its genius.
In the ordinary course of nature this is the condition of the child in its mother's womb: - a condition neither merely bodily nor merely mental, but psychical - a correlation of soul to soul. Here are two individuals, yet in undivided psychic unity: the one as yet no self, as yet nothing impenetrable, incapable of resistance: the other is its actuating subject, the single self of the two. The mother is the genius of the child; for by genius we commonly mean the total mental self-hood, as it has existence of its own, and constitutes the subjective substantiality of some one else who is only externally treated as an individual and has only a nominal independence. The underlying essence of the genius is the sum total of existence, of life, and of character, not as a mere possibility, or capacity, or virtuality, but as efficiency and realized activity, as concrete subjectivity.
If we look only to the spatial and material aspects of the child's existence as an embryo in its special integuments, and as connected with the mother by means of umbilical cord, placenta, etc., all that is presented to the senses and reflection are certain anatomical and physiological facts - externalities and instrumentalities in the sensible and material which are insignificant as regards the main point, the psychical relationship. What ought to be noted as regards this psychical tie are not merely the striking effects communicated to and stamped upon the child by violent emotions, injuries, etc., of the mother, but the whole psychical judgement (partition) of the underlying nature, by which the female (like the monocotyledons among vegetables) can suffer disruption in twain, so that the child has not merely got communicated to it, but has originally received morbid dispositions as well as other predispositions of shape, temper, character, talent, idiosyncrasies, etc.
Sporadic examples and traces of this magic tie appear elsewhere in the range of self-possessed conscious life, say between friends, especially female friends with delicate nerves (a tie which may go so far as to show 'magnetic' phenomena), between husb and and wife and between members of the same family.

The total sensitivity has its self here in a separate subjectivity, which, in the case cited of this sentient life in the ordinary course of nature, is visibly present as another and a different individual. But this sensitive totality is meant to elevate its self-hood out of itself to subjectivity in one and the same individual: which is then its indwelling consciousness, self-possessed, intelligent, and reasonable. For such a consciousness the merely sentient life serves as an underlying and only implicitly existent material; and the self-possessed subjectivity is the rational, self-conscious, controlling genius thereof.
But this sensitive nucleus includes not merely the purely unconscious, congenital disposition and temperament, but within its enveloping simplicity it acquires and retains also (in habit, as to which see later) all further ties and essential relationships, fortunes, principles - everything in short belonging to the character, and in whose elaboration self-conscious activity has most effectively participated. The sensitivity is thus a soul in which the whole mental life is condensed. The total individual under this concentrated aspect is distinct from the existing and actual play of his consciousness, his secular ideas, developed interests, inclinations, etc. As contrasted with this looser aggregate of means and methods the more intensive form of individuality is termed the genius, whose decision is ultimate whatever may be the show of reasons, intentions, means, of which the more public consciousness is so liberal. This concentrated individuality also reveals itself under the aspect of what is called the heart and soul of feeling. A man is said to be heartless and unfeeling when he looks at things with self-possession and acts according to his permanent purposes, be they great substantial aims or petty and unjust interests: a good-hearted man, on the other hand, means rather one who is at the mercy of his individual sentiment, even when it is of narrow range and is wholly made up of particularities. Of such good nature or goodness of heart it may be said that it is less the genius itself than the indulgere genio.
406 (bb) The sensitive life, when it becomes a form or state of the self-conscious, educated, selfpossessed human being is a disease. The individual in such a morbid state stands in direct contact with the concrete contents of his own self, whilst he keeps his self-possessed consciousness of self and of the causal order of things apart as a distinct state of mind. This morbid condition is seen in magnetic somnambulism and cognate states.
In this summary encyclopaedic account it is impossible to supply a demonstration of what the paragraph states as the nature of the remarkable condition produced chiefly by animal magnetism - to show, in other words, that it is in harmony with the facts. To that end the phenomena, so complex in their nature and so very different one from another, would have first of all to be brought under their general points of view. The facts, it might seem, first of all call for verification. But such a verification would, it must be added, be superfluous for those on whose account it was called for: for they facilitate the inquiry for themselves by declaring the narratives - infinitely numerous though they be and accredited by the education and character of the witnesses - to be mere deception and imposture. The a priori conceptions of these inquirers are so rooted that no testimony can avail against them, and they have even denied what they have seen with their own eyes. In order to believe in this department even what one's own eyes have seen and still more to understand it, the first requisite is not to be in bondage to the hard and fast categories of the practical intellect. The chief points on which the discussion turns may here be given:
(a) To the concrete existence of the individual belongs the aggregate of.his fundamental interests, both the essential and the particular empirical ties which connect him with other men and the world at large.
This totality forms his actuality, in the sense that it lies in fact immanent in him; it has already been called his genius. This genius is not the free mind which wills and thinks: the form of sensitivity, in which the individual here appears innnersed, is, on the contrary, a surrender of his self-possessed intelligent existence. The first conclusion to which these considerations lead, with reference to the contents of consciousness in the somnambulist stage, is that it is only the range of his individually
moulded world (of his private interests and narrow relationships) which appear there. Scientific theories and philosophic conceptions or general truths require a different soil - require an intelligence which has risen out of the inarticulate mass of mere sensitivity to free consciousness. It is foolish therefore to expect revelations about the higher ideas from the somnambulist state.
(b) Where a human being's senses and intellect are sound, he is fully and intelligently alive to that reality of his which gives concrete filling to his individuality: but he is awake to it in the form of interconnection between himself and the features of that reality conceived as an external and a separate world, and he is aware that this world is in itself also a complex of interconnections of a practically intelligible kind. In his subjective ideas and plans he has also before him this causally connected scheme of things he calls his world and the series of means which bring his ideas and his purposes into adjustment with the objective existences, which are also means and ends to each other. At the same time, this world which is outside him has its threads in him to such a degree that it is these threads which make him what he really is: he too would become extinct if these externalities were to disappear, unless by the aid of religion, subjective reason, and character, he is in a remarkable degree selfsupporting and independent of them. But, then, in the latter case he is less susceptible of the psychical state here spoken of. - As an illustration of that identity with the surroundings may be noted the effect produced by the death of beloved relatives, friends, etc. on those left behind, so that the one dies or pines away with the loss of the other. (Thus Cato, after the downfall of the Roman republic, could live no longer: his inner reality was neither wider nor higher than it.) Compare home-sickness, and the like.
(c) But when all that occupies the waking consciousness, the world outside it and its relationship to that world, is under a veil, and the soul is thus sunk in sleep (in magnetic sleep, in catalepsy, and other diseases, for example, those connected with female development, or at the approach of death, etc.), then that immanent actuality of the individual remains the same substantial total as before, but now as a purely sensitive life with an inward vision and an inward consciousness. And because it is the adult, formed, and developed consciousness which is degraded into this state of sensitivity, it retains along with its content a certain nominal self-hood, a formal vision and awareness, which, however, does not go so far as the conscious judgement or discernment by which its contents, when it is healthy and awake, exist for it as an outward objectivity. The individual is thus a monad which is inwardly aware of its actuality - a genius which beholds itself. The characteristic point in such knowledge is that the very same facts (which for the healthy consciousness are an objective practical reality, and to know which, in its sober moods, it needs the intelligent chain of means and conditions in all their real expansion) are now immediately known and perceived in this immanence. This perception is a sort of clairvoyance; for it is a consciousness living in the undivided substantiality of the genius, and finding itself in the very heart of the interconnection, and so can dispense with the series of conditions, external one to another, which lead up to the result - conditions which cool reflection has in succession to traverse and in so doing feels the limits of its own external individuality. But such clairvoyance - just because its dim and turbid vision does not present the facts in a rational interconnection - is for that very reason at the mercy of every private contingency of feeling and fancy, etc. - not to mention that foreign suggestions (see later) intrude into its vision. It is thus impossible to make out whether what the clairvoyants really see preponderates over what they deceive themselves in. - But it is absurd to treat this visionary state as a sublime mental phase and as a truer state, capable of conveying general truths.[5]
[5] Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns, who supposed that the Platonic language on the subject of enthusiasm authorized their belief in the sublimity of the revelations of somnambulistic vision. Plato says in the Timaeus (p. 71),
'The author of our being so ordered our inferior parts that they too might obtain a measure of truth, and in the liver placed their oracle (the power of divination by dreams). And herein is a proof that God has given the art of divination, not to the wisdom, but to the foolishness of man; for no man when in his wits attains prophetic truth and inspiration; but when he receives the inspired word, either his intelligence is enthralled by sleep, or he is demented by some distemper or possession (enthusiasm).' Plato very correctly notes not merely the bodily conditions on which such visionary knowledge depends, and the possibility of the truth of the dreams, but also the inferiority of them to the reasonable frame of mind.

(d) An essential feature of this sensitivity, with its absence of intelligent and volitional personality, is this, that it is a state of passivity, like that of the child in the womb. The patient in this condition is accordingly made, and continues to be, subject to the power of another person, the magnetizer; so that when the two are thus in psychical rapport, the selfless individual, not really a 'person', has for his subjective consciousness the consciousness of the other. This latter self-possessed individual is thus the effective subjective soul of the former, and the genius which may even supply him with a train of ideas.
That the somnambulist perceives in himself tastes and smells which are present in the person with whom he stands en rapport, and that he is aware of the other inner ideas and present perceptions of the latter as if they were his own, shows the substantial identity which the soul (which even in its concreteness is also truly immaterial) is capable of holding with another. When the substance of both is thus made one, there is only one subjectivity of consciousness: the patient has a sort of individuality, but it is empty, not on the spot, not actual: and this nominal self accordingly derives its whole stock of ideas from the sensations and ideas of the other, in whom it sees, smells, tastes, reads, and hears. It is further to be noted on this point that the somnambulist is thus brought into rapport with two genii and a twofold set of ideas, his own and that of the magnetizer. But it is impossible to say precisely which sensations and which visions he, in this nominal perception, receives, beholds, and brings to knowledge from his own inward self, and which from the suggestions of the person with whom he stands in relation. This uncertainty may be the source of many deceptions, and accounts among other things for the diversity that inevitably shows itself among sonmambulists from different countries and under rapport with persons of different education, as regards their views on morbid states and the methods of cure, or medicines for them, as well as on scientific and intellectual topics.
(e) As in this sensitive substantiality there is no contrast to external objectivity, so within itself the subject is so entirely one that all varieties of sensation have disappeared, and hence, when the activity of the sense-organs is asleep, the 'common sense', or 'general feeling' specifies itself to several functions; one sees and hears with the fingers, and especially with the pit of the stomach, etc.
To comprehend a thing means in the language of practical intelligence to be able to trace the series of means intervening between a phenomenon and some other existence on which it depends - to discover what is called the ordinary course of nature, in compliance with the laws and relations of the intellect, for example, causality, reasons, etc. The purely sensitive life, on the contrary, even when it retains that mere nominal consciousness, as in the morbid state alluded to, is just this form of immediacy, without any distinctions between subjective and objective, between intelligent personality and objective world, and without the aforementioned finite ties between them. Hence to understand this intimate conjunction, which, though all-embracing, is without any definite points of attachment, is impossible, so long as we assume independent personalities, independent one of another and of the objective world which is their content - so long as we assume the absolute spatial and material externality of one part of being to another.
(b) Self-feeling (sense of self)[6]
[6] Selbstgefhl.

407 (aa) The sensitive totality is, in its capacity as individual, essentially the tendency to distinguish itself in itself, and to wake up to the judgement in itself, in virtue of which it has particular feelings and stands as a subject in respect of these aspects of itself. The subject as such gives these feelings a place as its own in itself. In these private and personal sensations it is immersed, and at the same time, because of the 'ideality' of the particulars, it combines itself in them with itself as a subjective unit. In this way it is self- feeling, and is so at the same time only in the particular feeling.

408 (bb) In consequence of the immediacy, which still marks the self-feeling, i.e. in consequence of the element of corporeality which is still undetached from the mental life, and as the feeling too is itself particular and bound up with a special corporeal form, it follows that although the subject has been brought to acquire intelligent consciousness, it is still susceptible of disease, so far as to remain fast in a special phase of its self-feeling, unable to refine it to 'ideality' and get the better of it. The fully furnished self of intelligent consciousness is a conscious subject, which is consistent in itself according to an order and behaviour which follows from its individual position and its connection with the external world, which is no less a world of law. But when it is engrossed with a single phase of feeling, it fails to assign that phase its proper place and due subordination in the individual system of the world which a conscious subject is. In this way the subject finds itself in contradiction between the totality systematized in its consciousness, and the single phase or fixed idea which is not reduced to its proper place and rank. This is Insanity or mental Derangement.
In considering insanity we must, as in other cases, anticipate the full-grown and intelligent conscious subject, which is at the same time the natural self of self-feeling. In such a phase the self can be liable to the contradiction between its own free subjectivity and a particularity which, instead of being
'idealized' in the former, remains as a fixed element in self-feeling. Mind as such is free, and therefore not susceptible of this malady. But in older metaphysics mind was treated as a soul, as a thing; and it is only as a thing, i.e. as something natural and existent, that it is liable to insanity - the settled fixture of some finite element in it. Insanity is therefore a psychical disease, i.e. a disease of body and mind alike: the commencement may appear to start from the one more than the other, and so also may the cure.
The self-possessed and healthy subject has an active and present consciousness of the ordered whole of his individual world, into the system of which he subsumes each special content of sensation, idea, desire, inclination, etc., as it arises, so as to insert them in their proper place, He is the dominant genius over these particularities. Between this and insanity the difference is like that between waking and dreaming: only that in insanity the dream falls within the waking limits, and so makes part of the actual self- feeling. Error and that sort of thing is a proposition consistently admitted to a place in the objective interconnection of things. In the concrete, however, it is often difficult to say where it begins to become derangement. A violent, but groundless and senseless outburst of hatred, etc., may, in contrast to a presupposed higher self-possession and stability of character, make its victim seem to be beside himself with frenzy. But the main point in derangement is the contradiction which a feeling with a fixed corporeal embodiment sets up against the whole mass of adjustments forming the concrete consciousness. The mind which is in a condition of mere being, and where such being is not rendered fluid in its consciousness, is diseased. The contents which are set free in this reversion to mere nature are the self-seeking affections of the heart, such as vanity, pride, and the rest of the passions - fancies and hopes - merely personal love and hatred. When the influence of self-possession and of general principles, moral and theoretical, is relaxed, and ceases to keep the natural temper under lock and key, the, earthly elements are set free - that evil which is always latent in the heart, because the heart as immediate is natural and selfish. It is the evil genius of man which gains the upper hand in insanity, but in distinction from and contrast to the better and more intelligent part, which is there also. Hence this state is mental derangement and distress. The right psychical treatment therefore keeps in view the truth that insanity is not an abstract loss of reason (neither in the point of intelligence nor of will and its responsibility), but only derangement, only a contradiction in a still subsisting reason; - just as physical disease is not an abstract, i.e. mere and total, loss of health (if it were that, it would be death), but a contradiction in it. This humane treatment, no less benevolent than reasonable (the services of Pinel towards which deserve the highest acknowledgement), presupposes the patient's rationality, and in that assumption has the sound basis for dealing with him on this side - just as in the case of bodily disease the physician bases his treatment on the vitality which as such still contains health.

(c) Habit[7]
[7] Gewohnheit.

409 Self-feeling, immersed in the detail of the feelings (in simple sensations, and also desires, instincts, passions, and their gratification), is undistinguished from them. But in the self there is latent a simple self-relation of ideality, a nominal universality (which is the truth of these details): and as so universal, the self is to be stamped upon, and made appear in, this life of feeling, yet so as to distinguish itself from the particular details, and be a realized universality. But this universality is not the full and sterling truth of the specific feelings and desires; what they specifically contain is as yet left out of account. And so too the particularity is, as now regarded, equally formal; it counts only as the particular being or immediacy of the soul in opposition to its equally formal and abstract realization.
This particular being of the soul is the factor of its corporeity; here we have it breaking with this corporeity, distinguishing it from itself - itself a simple being - and becoming the 'ideal', subjective substantiality of it - just as in its latent notion ( 389) it was the substance, and the mere substance, of it.
But this abstract realization of the soul in its corporeal vehicle is not yet the self - not the existence of the universal which is for the universal. It is the corporeity reduced to its mere ideality; and so far only does corporeity belong to the soul as such. That is to say, just as space and time as the abstract oneoutside-another, as, therefore, empty space and empty time, are only subjective forms, a pure act of intuition; so is that pure being (which, through the supersession in it of the particularity of the corporeity, or of the immediate corporeity as such, has realized itself) mere intuition and no more, lacking consciousness, but the basis of consciousness. And consciousness it becomes, when the corporcity, of which it is the subjective substance, and which still continues to exist, and that as a barrier for it, has been absorbed by it, and it has been invested with the character of self-centred subject.
410 The soul's making itself an abstract universal being, and reducing the particulars of feelings (and of consciousness) to a mere feature of its being is Habit. In this manner the soul has the contents in possession, and contains them in such manner that in these features it is not as sentient, nor does it stand in relationship with them as distinguishing itself from them, nor is absorbed in them, but has them and moves in them, without feeling or consciousness of the fact. The soul is freed from them, so far as it is not interested in or occupied with them: and whilst existing in these forms as its possession, it is at the same time open to be otherwise occupied and engaged - say with feeling and with mental consciousness in general.
This process of building up the particular and corporeal expressions of feeling into the being of the soul appears as a repetition of them, and the generation of habit as practice. For, this being of the soul, if in respect of the natural particular phase it be called an abstract universality to which the former is transmuted, is a reflexive universality ( 175); i.e. the one and the same, that recurs in a series of units of sensation, is reduced to unity, and this abstract unity expressly stated.
Habit like memory, is a difficult point in mental organization: habit is the mechanism of self-feeling, as memory is the mechanism of intelligence. The natural qualities and alterations of age, sleep, and waking are 'immediately' natural: habit, on the contrary, is the mode of feeling (as well as intelligence, will, etc., so far as they belong to self-feeling) made into a natural and mechanical existence. Habit is rightly called a second nature; nature, because it is an immediate being of the soul; a second nature, because it is an immediacy created by the soul, impressing and moulding the corporeality which enters
into the modes of feeling as such and into the representations and volitions so far as they have taken corporeal form ( 401).
In habit the human being's mode of existence is 'natural', and for that reason not free; but still free, so far as the merely natural phase of feeling is by habit reduced to a mere being of his, and he is no longer involuntarily attracted or repelled by it, and so no longer interested, occupied, or dependent in regard to it. The want of freedom in habit is partly merely formal, as habit merely attaches to the being of the soul; partly only relative, so far as it strictly speaking arises only in the case of bad habits, or so far as a habit is opposed by another purpose: whereas the habit of right and goodness is an embodiment of liberty. The main point about Habit is that by its means man gets emancipated from the feelings, even in being affected by them. The different forms of this may be described as follows: (a) The immediate feeling is negated and treated as indifferent. One who gets inured against external sensations (frost, heat, weariness of the limbs, etc., sweet tastes, etc.), and who hardens the heart against misfortune, acquires a strength which consists in this, that although the frost, etc. - or the misfortune - is felt, the affection is deposed to a mere externality and immediacy; the universal psychical life keeps its own abstract independence in it, and the self-feeling as such, consciousness, reflection, and any other purposes and activity, are no longer bothered with it. (b) There is indifference towards the satisfaction: the desires and impulses are by the habit of their satisfaction deadened. This is the rational liberation from them; whereas monastic renunciation and forcible interference do not free from them, nor are they in conception rational. Of course in all this it is assumed that the impulses are kept as the finite modes they naturally are, and that they, like their satisfaction, are subordinated as partial factors to the reasonable will. (c) In habit regarded as aptitude, or skill, not merely has the abstract psychical life to be kept intact per se, but it has to be imposed as a subjective aim, to be made a power in the bodily part, which is rendered subject and thoroughly pervious to it. Conceived as having the inward purpose of the subjective soul thus imposed upon it, the body is treated as an immediate externality and a barrier. Thus comes out the more decided rupture between the soul as simple self-concentration, and its earlier naturalness and immediacy; it has lost its original and immediate identity with the bodily nature, and as external has first to be reduced to that position. Specific feelings can only get bodily shape in a perfectly specific way ( 410); and the immediate portion of body is a particular possibility for a specific aim (a particular aspect of its differentiated structure, a particular organ of its organic system).
To mould such an aim in the organic body is to bring out and express the 'ideality' which is implicit in matter always, and especially so in the specific bodily part, and thus to enable the soul, under its volitional and conceptual characters, to exist as substance in its corporeity. In this way an aptitude shows the corporeity rendered completely pervious, made into an instrument, so that when the conception (e.g. a series of musical notes) is in me, then without resistance and with ease the body gives them correct utterance.
The form of habit applies to all kinds and grades of mental action. The most external of them, i.e. the spatial direction of an individual, viz. his upright posture, has been by will made a habit - a position taken without adjustment and without consciousness - which continues to be an affair of his persistent will; for the man stands only because and in so far as he wills to stand, and only so long as he wills it without consciousness. Similarly our eyesight is the concrete habit which, without an express adjustment, combines in a single act the several modifications of sensation, consciousness, intuition, intelligence, etc., which make it up. Thinking, too, however free and active in its own pure element it becomes, no less requires habit and familiarity (this impromptuity or form of immediacy), by which it is the property of my single self where I can freely and in all directions range. It is through this habit that I come to realize my existence as a thinking being. Even here, in this spontaneity of self-centred thought, there is a partnership of soul and body (hence, want of habit and too-long-continued thinking cause headache); habit diminishes this feeling, by making the natural function an immediacy of the
soul. Habit on an ampler scale, and carried out in the strictly intellectual range, is recollection and memory, whereof we shall speak later.
Habit is often spoken of disparagingly and called lifeless, casual, and particular. And it is true that the form of habit, like any other, is open to anything we chance to put into it; and it is habit of living which brings on death, or, if quite abstract, is death itself: and yet habit is indispensable for the existence of all intellectual life in the individual, enabling the subject to be a concrete immediacy, an 'ideality' of soul enabling the matter of consciousness, religious, moral, etc., to be his as this self, this soul, and no other, and be neither a mere latent possibility, nor a transient emotion or idea, nor an abstract inwardness, cut off from action and reality, but part and parcel of his being. In scientific studies of the soul and the mind, habit is usually passed over - either as something contemptible - or rather for the further reason that it is one of the most difficult questions of psychology.
(C) THE ACTUAL SOUL[8]
[8] Die wirkliche Seele

411 The Soul, when its corporeity has been moulded and made thoroughly its own, finds itself there a single subject; and the corporeity is an externality which stands as a predicate, in being related to which, it is related to itself. This externality, in other words, represents not itself, but the soul, of which it is the sign. In this identity of interior and exterior, the latter subject to the former, the soul is actual: in its corporeity it has its free shape, in which it feels itself and makes itself felt, and which as the Soul's work of art has human pathognomic and physiognomic expression.
Under the head of human expression are included, for example, the upright figure in general, and the formation of the limbs, especially the hand, as the absolute instrument, of the mouth - laughter, weeping, etc., and the note of mentality diffused over the whole, which at once announces the body as the externality of a higher nature. This note is so slight, indefinite, and inexpressible a modification, because the figure in its externality is something immediate and natural, and can therefore only be an indefinite and quite imperfect sign for the mind, unable to represent it in its actual universality. Seen from the animal world, the human figure is the supreme phase in which mind makes an appearance.
But for the mind it is only its first appearance, while language is its perfect expression. And the human figure, though the proximate phase of mind's existence, is at the same time in its physiognomic and pathognomic quality something contingent to it. To try to raise physiognomy and above all cranioscopy
(phrenology) to the rank of sciences, was therefore one of the vainest fancies, still vainer than a signatura rerum, which supposed the shape of a plant to afford indication of its medicinal virtue.
412 Implicitly the soul shows the untruth and unreality of matter; for the soul, in its concentrated self, cuts itself off from its immediate being, placing the latter over against it as a corporeity incapable of offering resistance to its moulding influence. The soul, thus setting in opposition its being to its
(conscious) self, absorbing it, and making it its own, has lost the meaning of mere soul, or the
'immediacy' of mind. The actual soul with its sensation and its concrete self-feeling turned into habit, has implicitly realised the 'ideality' of its qualities; in this externality it has recollected and inwardized itself, and is infinite self-relation. This free universality thus made explicit shows the soul awaking to the higher stage of the ego, or abstract universality, in so far as it is for the abstract universality. In this way it gains the position of thinker and subject - specially a subject of the judgement in which the ego excludes from itself the sum total of its merely natural features as an object, a world external to it - but with such respect to that object that in it it is immediately reflected into itself. Thus soul rises to become Consciousness.



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Psychology Wiki - Stanford_Encyclopedia_of_Philosophy
object:Stanford Encyclopedia of Philosophy - links-list
class:encyclopedia
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Stanford Encyclopedia of Philosophy - 18thGerman-preKant
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Stanford Encyclopedia of Philosophy - feminism-epistemology
Stanford Encyclopedia of Philosophy - feminism-ethics
Stanford Encyclopedia of Philosophy - feminism-family
Stanford Encyclopedia of Philosophy - feminism-femhist
Stanford Encyclopedia of Philosophy - feminism-gender
Stanford Encyclopedia of Philosophy - feminism-globalization
Stanford Encyclopedia of Philosophy - feminism-language
Stanford Encyclopedia of Philosophy - feminism-latin-america
Stanford Encyclopedia of Philosophy - feminism-law
Stanford Encyclopedia of Philosophy - feminism-liberal
Stanford Encyclopedia of Philosophy - feminism-metaphysics
Stanford Encyclopedia of Philosophy - feminism-moralpsych
Stanford Encyclopedia of Philosophy - feminism-objectification
Stanford Encyclopedia of Philosophy - feminism-political
Stanford Encyclopedia of Philosophy - feminism-psychoanalysis
Stanford Encyclopedia of Philosophy - feminism-rape
Stanford Encyclopedia of Philosophy - feminism-self
Stanford Encyclopedia of Philosophy - feminism-trans
Stanford Encyclopedia of Philosophy - feminist-bioethics
Stanford Encyclopedia of Philosophy - feminist-body
Stanford Encyclopedia of Philosophy - feminist-philosophy-biology
Stanford Encyclopedia of Philosophy - feminist-philosophy
Stanford Encyclopedia of Philosophy - feminist-power
Stanford Encyclopedia of Philosophy - feminist-religion
Stanford Encyclopedia of Philosophy - feminist-science
Stanford Encyclopedia of Philosophy - feminist-sex-markets
Stanford Encyclopedia of Philosophy - feminist-social-epistemology
Stanford Encyclopedia of Philosophy - feyerabend
Stanford Encyclopedia of Philosophy - ficino
Stanford Encyclopedia of Philosophy - fictional-entities
Stanford Encyclopedia of Philosophy - fictionalism-mathematics
Stanford Encyclopedia of Philosophy - fictionalism-modal
Stanford Encyclopedia of Philosophy - fictionalism
Stanford Encyclopedia of Philosophy - fiction
Stanford Encyclopedia of Philosophy - fideism
Stanford Encyclopedia of Philosophy - film
Stanford Encyclopedia of Philosophy - findlay
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Stanford Encyclopedia of Philosophy - fitness
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Stanford Encyclopedia of Philosophy - fleck
Stanford Encyclopedia of Philosophy - folkpsych-simulation
Stanford Encyclopedia of Philosophy - folkpsych-theory
Stanford Encyclopedia of Philosophy - forgiveness
Stanford Encyclopedia of Philosophy - formal-belief
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Stanford Encyclopedia of Philosophy - foucault
Stanford Encyclopedia of Philosophy - frame-problem
Stanford Encyclopedia of Philosophy - francis-bacon
Stanford Encyclopedia of Philosophy - francisco-sanches
Stanford Encyclopedia of Philosophy - francis-marchia
Stanford Encyclopedia of Philosophy - francois-barre
Stanford Encyclopedia of Philosophy - frantz-fanon
Stanford Encyclopedia of Philosophy - frederick-douglass
Stanford Encyclopedia of Philosophy - freedom-ancient
Stanford Encyclopedia of Philosophy - freedom-association
Stanford Encyclopedia of Philosophy - freedom-speech
Stanford Encyclopedia of Philosophy - free-rider
Stanford Encyclopedia of Philosophy - free-will-foreknowledge
Stanford Encyclopedia of Philosophy - freewill
Stanford Encyclopedia of Philosophy - frege-hilbert
Stanford Encyclopedia of Philosophy - frege
Stanford Encyclopedia of Philosophy - frege-theorem
Stanford Encyclopedia of Philosophy - friedrich-hayek
Stanford Encyclopedia of Philosophy - friedrich-jacobi
Stanford Encyclopedia of Philosophy - friedrich-lange
Stanford Encyclopedia of Philosophy - friendship
Stanford Encyclopedia of Philosophy - functionalism
Stanford Encyclopedia of Philosophy - fundamentality
Stanford Encyclopedia of Philosophy - future-contingents
Stanford Encyclopedia of Philosophy - gadamer-aesthetics
Stanford Encyclopedia of Philosophy - gadamer
Stanford Encyclopedia of Philosophy - galen
Stanford Encyclopedia of Philosophy - galileo
Stanford Encyclopedia of Philosophy - game-ethics
Stanford Encyclopedia of Philosophy - game-evolutionary
Stanford Encyclopedia of Philosophy - games-abstraction
Stanford Encyclopedia of Philosophy - gametes-donation-sale
Stanford Encyclopedia of Philosophy - game-theory
Stanford Encyclopedia of Philosophy - gangesa
Stanford Encyclopedia of Philosophy - gassendi
Stanford Encyclopedia of Philosophy - gasset
Stanford Encyclopedia of Philosophy - gelukpa
Stanford Encyclopedia of Philosophy - generalized-quantifiers
Stanford Encyclopedia of Philosophy - generics
Stanford Encyclopedia of Philosophy - gene
Stanford Encyclopedia of Philosophy - genetic-drift
Stanford Encyclopedia of Philosophy - genetics
Stanford Encyclopedia of Philosophy - genomics
Stanford Encyclopedia of Philosophy - genotype-phenotype
Stanford Encyclopedia of Philosophy - genrel-early
Stanford Encyclopedia of Philosophy - geometry-19th
Stanford Encyclopedia of Philosophy - geometry-finitism
Stanford Encyclopedia of Philosophy - gersonides
Stanford Encyclopedia of Philosophy - giles
Stanford Encyclopedia of Philosophy - global-democracy
Stanford Encyclopedia of Philosophy - globalization
Stanford Encyclopedia of Philosophy - godfrey
Stanford Encyclopedia of Philosophy - god-necessary-being
Stanford Encyclopedia of Philosophy - godwin
Stanford Encyclopedia of Philosophy - goedel-incompleteness
Stanford Encyclopedia of Philosophy - goedel
Stanford Encyclopedia of Philosophy - goodman-aesthetics
Stanford Encyclopedia of Philosophy - goodman
Stanford Encyclopedia of Philosophy - gorampa
Stanford Encyclopedia of Philosophy - gratitude
Stanford Encyclopedia of Philosophy - green
Stanford Encyclopedia of Philosophy - gregory-rimini
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Stanford Encyclopedia of Philosophy - grosseteste
Stanford Encyclopedia of Philosophy - grotius
Stanford Encyclopedia of Philosophy - grounding
Stanford Encyclopedia of Philosophy - grounds-moral-status
Stanford Encyclopedia of Philosophy - habermas
Stanford Encyclopedia of Philosophy - haecceitism
Stanford Encyclopedia of Philosophy - halevi
Stanford Encyclopedia of Philosophy - hamann
Stanford Encyclopedia of Philosophy - happiness
Stanford Encyclopedia of Philosophy - hare
Stanford Encyclopedia of Philosophy - harriet-mill
Stanford Encyclopedia of Philosophy - hartley
Stanford Encyclopedia of Philosophy - hartshorne
Stanford Encyclopedia of Philosophy - health-disease
Stanford Encyclopedia of Philosophy - heaven-hell
Stanford Encyclopedia of Philosophy - hedonism
Stanford Encyclopedia of Philosophy - hegel-aesthetics
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Stanford Encyclopedia of Philosophy - hegel
Stanford Encyclopedia of Philosophy - heidegger-aesthetics
Stanford Encyclopedia of Philosophy - heidegger
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Stanford Encyclopedia of Philosophy - history
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Stanford Encyclopedia of Philosophy - hobbes
Stanford Encyclopedia of Philosophy - holbach
Stanford Encyclopedia of Philosophy - holes
Stanford Encyclopedia of Philosophy - holism-social
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Stanford Encyclopedia of Philosophy - homosexuality
Stanford Encyclopedia of Philosophy - hope
Stanford Encyclopedia of Philosophy - horkheimer
Stanford Encyclopedia of Philosophy - human-genome
Stanford Encyclopedia of Philosophy - humanism-civic
Stanford Encyclopedia of Philosophy - human-nature
Stanford Encyclopedia of Philosophy - hume-aesthetics
Stanford Encyclopedia of Philosophy - hume-freewill
Stanford Encyclopedia of Philosophy - hume-moral
Stanford Encyclopedia of Philosophy - hume-newton
Stanford Encyclopedia of Philosophy - hume-religion
Stanford Encyclopedia of Philosophy - hume
Stanford Encyclopedia of Philosophy - humor
Stanford Encyclopedia of Philosophy - husserl
Stanford Encyclopedia of Philosophy - hyperintensionality
Stanford Encyclopedia of Philosophy - iamblichus
Stanford Encyclopedia of Philosophy - ibn-arabi
Stanford Encyclopedia of Philosophy - ibn-bajja
Stanford Encyclopedia of Philosophy - ibn-ezra
Stanford Encyclopedia of Philosophy - ibn-gabirol
Stanford Encyclopedia of Philosophy - ibn-kammuna
Stanford Encyclopedia of Philosophy - ibn-rushd-natural
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Stanford Encyclopedia of Philosophy - ibn-sina-metaphysics
Stanford Encyclopedia of Philosophy - ibn-sina-natural
Stanford Encyclopedia of Philosophy - ibn-sina
Stanford Encyclopedia of Philosophy - idealism
Stanford Encyclopedia of Philosophy - identity-ethics
Stanford Encyclopedia of Philosophy - identity-indiscernible
Stanford Encyclopedia of Philosophy - identity-personal
Stanford Encyclopedia of Philosophy - identity-politics
Stanford Encyclopedia of Philosophy - identity-relative
Stanford Encyclopedia of Philosophy - identity
Stanford Encyclopedia of Philosophy - identity-time
Stanford Encyclopedia of Philosophy - identity-transworld
Stanford Encyclopedia of Philosophy - idiolects
Stanford Encyclopedia of Philosophy - ikhwan-al-safa
Stanford Encyclopedia of Philosophy - illumination
Stanford Encyclopedia of Philosophy - imagination
Stanford Encyclopedia of Philosophy - imaginative-resistance
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Stanford Encyclopedia of Philosophy - implicature
Stanford Encyclopedia of Philosophy - implicit-bias
Stanford Encyclopedia of Philosophy - impossible-worlds
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Stanford Encyclopedia of Philosophy - independence-large-cardinals
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Stanford Encyclopedia of Philosophy - induction-problem
Stanford Encyclopedia of Philosophy - infinite-regress
Stanford Encyclopedia of Philosophy - information-biological
Stanford Encyclopedia of Philosophy - information-entropy
Stanford Encyclopedia of Philosophy - information-semantic
Stanford Encyclopedia of Philosophy - information
Stanford Encyclopedia of Philosophy - informed-consent
Stanford Encyclopedia of Philosophy - ingarden
Stanford Encyclopedia of Philosophy - inheritance-systems
Stanford Encyclopedia of Philosophy - innate-acquired
Stanford Encyclopedia of Philosophy - innateness-cognition
Stanford Encyclopedia of Philosophy - innateness-history
Stanford Encyclopedia of Philosophy - innateness-language
Stanford Encyclopedia of Philosophy - insolubles
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Stanford Encyclopedia of Philosophy - intellectual-property
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Stanford Encyclopedia of Philosophy - intentionality-ancient
Stanford Encyclopedia of Philosophy - intentionality
Stanford Encyclopedia of Philosophy - intention
Stanford Encyclopedia of Philosophy - international-justice
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Stanford Encyclopedia of Philosophy - intuitionism-ethics
Stanford Encyclopedia of Philosophy - intuitionism
Stanford Encyclopedia of Philosophy - intuitionistic-logic-development
Stanford Encyclopedia of Philosophy - intuition
Stanford Encyclopedia of Philosophy - israeli
Stanford Encyclopedia of Philosophy - it-moral-values
Stanford Encyclopedia of Philosophy - it-privacy
Stanford Encyclopedia of Philosophy - james-mill
Stanford Encyclopedia of Philosophy - james
Stanford Encyclopedia of Philosophy - james-viterbo
Stanford Encyclopedia of Philosophy - james-ward
Stanford Encyclopedia of Philosophy - japanese-aesthetics
Stanford Encyclopedia of Philosophy - japanese-confucian
Stanford Encyclopedia of Philosophy - japanese-philosophy
Stanford Encyclopedia of Philosophy - japanese-pure-land
Stanford Encyclopedia of Philosophy - japanese-zen
Stanford Encyclopedia of Philosophy - jaspers
Stanford Encyclopedia of Philosophy - jayaraasi
Stanford Encyclopedia of Philosophy - jefferson
Stanford Encyclopedia of Philosophy - joane-petrizi
Stanford Encyclopedia of Philosophy - johann-fichte
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Stanford Encyclopedia of Philosophy - johann-sturm
Stanford Encyclopedia of Philosophy - john-norris
Stanford Encyclopedia of Philosophy - john-salisbury
Stanford Encyclopedia of Philosophy - justep-coherence
Stanford Encyclopedia of Philosophy - justep-foundational
Stanford Encyclopedia of Philosophy - justep-intext
Stanford Encyclopedia of Philosophy - justice-bad-luck
Stanford Encyclopedia of Philosophy - justice-climate
Stanford Encyclopedia of Philosophy - justice-distributive
Stanford Encyclopedia of Philosophy - justice-global
Stanford Encyclopedia of Philosophy - justice-healthcareaccess
Stanford Encyclopedia of Philosophy - justice-inequality-health
Stanford Encyclopedia of Philosophy - justice-intergenerational
Stanford Encyclopedia of Philosophy - justice-moral-psych
Stanford Encyclopedia of Philosophy - justice-retributive
Stanford Encyclopedia of Philosophy - justice
Stanford Encyclopedia of Philosophy - justice-transitional
Stanford Encyclopedia of Philosophy - justice-virtue
Stanford Encyclopedia of Philosophy - justification-public
Stanford Encyclopedia of Philosophy - justus-lipsius
Stanford Encyclopedia of Philosophy - kant-aesthetics
Stanford Encyclopedia of Philosophy - kant-conceptualism
Stanford Encyclopedia of Philosophy - kant-development
Stanford Encyclopedia of Philosophy - kant-hume-causality
Stanford Encyclopedia of Philosophy - kant-hume-morality
Stanford Encyclopedia of Philosophy - kant-judgment
Stanford Encyclopedia of Philosophy - kant-leibniz
Stanford Encyclopedia of Philosophy - kant-mathematics
Stanford Encyclopedia of Philosophy - kant-metaphysics
Stanford Encyclopedia of Philosophy - kant-mind
Stanford Encyclopedia of Philosophy - kant-moral
Stanford Encyclopedia of Philosophy - kant-reason
Stanford Encyclopedia of Philosophy - kant-religion
Stanford Encyclopedia of Philosophy - kant-science
Stanford Encyclopedia of Philosophy - kant-social-political
Stanford Encyclopedia of Philosophy - kant-spacetime
Stanford Encyclopedia of Philosophy - kant
Stanford Encyclopedia of Philosophy - kant-transcendental-idealism
Stanford Encyclopedia of Philosophy - kant-transcendental
Stanford Encyclopedia of Philosophy - karl-reinhold
Stanford Encyclopedia of Philosophy - kaspi-joseph
Stanford Encyclopedia of Philosophy - kepler
Stanford Encyclopedia of Philosophy - kierkegaard
Stanford Encyclopedia of Philosophy - kilvington
Stanford Encyclopedia of Philosophy - knowledge-acquaindescrip
Stanford Encyclopedia of Philosophy - knowledge-analysis
Stanford Encyclopedia of Philosophy - knowledge-how
Stanford Encyclopedia of Philosophy - knowledge-value
Stanford Encyclopedia of Philosophy - kochen-specker
Stanford Encyclopedia of Philosophy - kokugaku-school
Stanford Encyclopedia of Philosophy - kukai
Stanford Encyclopedia of Philosophy - kumaarila
Stanford Encyclopedia of Philosophy - kyoto-school
Stanford Encyclopedia of Philosophy - lacan
Stanford Encyclopedia of Philosophy - lady-masham
Stanford Encyclopedia of Philosophy - la-forge
Stanford Encyclopedia of Philosophy - lakatos
Stanford Encyclopedia of Philosophy - lambda-calculus
Stanford Encyclopedia of Philosophy - language-india
Stanford Encyclopedia of Philosophy - language-thought
Stanford Encyclopedia of Philosophy - laozi
Stanford Encyclopedia of Philosophy - large-cardinals-determinacy
Stanford Encyclopedia of Philosophy - latin-american-analytic
Stanford Encyclopedia of Philosophy - latin-american-metaphilosophy
Stanford Encyclopedia of Philosophy - latin-american-philosophy
Stanford Encyclopedia of Philosophy - latinx
Stanford Encyclopedia of Philosophy - law-ideology
Stanford Encyclopedia of Philosophy - law-interpretivist
Stanford Encyclopedia of Philosophy - law-language
Stanford Encyclopedia of Philosophy - law-limits
Stanford Encyclopedia of Philosophy - lawphil-naturalism
Stanford Encyclopedia of Philosophy - lawphil-nature
Stanford Encyclopedia of Philosophy - lawphil-theory
Stanford Encyclopedia of Philosophy - laws-of-nature
Stanford Encyclopedia of Philosophy - learning-formal
Stanford Encyclopedia of Philosophy - lefevre-etaples
Stanford Encyclopedia of Philosophy - legal-econanalysis
Stanford Encyclopedia of Philosophy - legal-obligation
Stanford Encyclopedia of Philosophy - legal-positivism
Stanford Encyclopedia of Philosophy - legal-punishment
Stanford Encyclopedia of Philosophy - legal-reas-interpret
Stanford Encyclopedia of Philosophy - legal-reas-prec
Stanford Encyclopedia of Philosophy - legal-rights
Stanford Encyclopedia of Philosophy - legitimacy
Stanford Encyclopedia of Philosophy - legrand
Stanford Encyclopedia of Philosophy - leibniz-causation
Stanford Encyclopedia of Philosophy - leibniz-ethics
Stanford Encyclopedia of Philosophy - leibniz-evil
Stanford Encyclopedia of Philosophy - leibniz-exoteric
Stanford Encyclopedia of Philosophy - leibniz-logic-influence
Stanford Encyclopedia of Philosophy - leibniz-mind
Stanford Encyclopedia of Philosophy - leibniz-modal
Stanford Encyclopedia of Philosophy - leibniz-physics
Stanford Encyclopedia of Philosophy - leibniz
Stanford Encyclopedia of Philosophy - leibowitz-yeshayahu
Stanford Encyclopedia of Philosophy - lesniewski
Stanford Encyclopedia of Philosophy - leucippus
Stanford Encyclopedia of Philosophy - levels-org-biology
Stanford Encyclopedia of Philosophy - levinas
Stanford Encyclopedia of Philosophy - lewis-ci
Stanford Encyclopedia of Philosophy - lewis-metaphysics
Stanford Encyclopedia of Philosophy - liar-paradox
Stanford Encyclopedia of Philosophy - liberalism-latin-america
Stanford Encyclopedia of Philosophy - liberalism
Stanford Encyclopedia of Philosophy - liberation
Stanford Encyclopedia of Philosophy - libertarianism
Stanford Encyclopedia of Philosophy - liberty-positive-negative
Stanford Encyclopedia of Philosophy - life-meaning
Stanford Encyclopedia of Philosophy - life
Stanford Encyclopedia of Philosophy - linguistics
Stanford Encyclopedia of Philosophy - literal-nonliteral-india
Stanford Encyclopedia of Philosophy - llull
Stanford Encyclopedia of Philosophy - location-mereology
Stanford Encyclopedia of Philosophy - locke-freedom
Stanford Encyclopedia of Philosophy - locke-moral
Stanford Encyclopedia of Philosophy - locke-personal-identity
Stanford Encyclopedia of Philosophy - locke-philosophy-science
Stanford Encyclopedia of Philosophy - locke-political
Stanford Encyclopedia of Philosophy - locke
Stanford Encyclopedia of Philosophy - logic-action
Stanford Encyclopedia of Philosophy - logic-ai
Stanford Encyclopedia of Philosophy - logical-atomism
Stanford Encyclopedia of Philosophy - logical-consequence
Stanford Encyclopedia of Philosophy - logical-constants
Stanford Encyclopedia of Philosophy - logical-construction
Stanford Encyclopedia of Philosophy - logical-empiricism
Stanford Encyclopedia of Philosophy - logical-form
Stanford Encyclopedia of Philosophy - logic-algebraic-propositional
Stanford Encyclopedia of Philosophy - logical-pluralism
Stanford Encyclopedia of Philosophy - logical-truth
Stanford Encyclopedia of Philosophy - logic-ancient
Stanford Encyclopedia of Philosophy - logic-belief-revision
Stanford Encyclopedia of Philosophy - logic-classical
Stanford Encyclopedia of Philosophy - logic-combinatory
Stanford Encyclopedia of Philosophy - logic-combining
Stanford Encyclopedia of Philosophy - logic-conditionals
Stanford Encyclopedia of Philosophy - logic-connexive
Stanford Encyclopedia of Philosophy - logic-deontic
Stanford Encyclopedia of Philosophy - logic-dependence
Stanford Encyclopedia of Philosophy - logic-dialogical
Stanford Encyclopedia of Philosophy - logic-dynamic
Stanford Encyclopedia of Philosophy - logic-epistemic
Stanford Encyclopedia of Philosophy - logic-firstorder-emergence
Stanford Encyclopedia of Philosophy - logic-free
Stanford Encyclopedia of Philosophy - logic-fuzzy
Stanford Encyclopedia of Philosophy - logic-games
Stanford Encyclopedia of Philosophy - logic-higher-order
Stanford Encyclopedia of Philosophy - logic-hybrid
Stanford Encyclopedia of Philosophy - logic-if
Stanford Encyclopedia of Philosophy - logic-india
Stanford Encyclopedia of Philosophy - logic-inductive
Stanford Encyclopedia of Philosophy - logic-infinitary
Stanford Encyclopedia of Philosophy - logic-informal
Stanford Encyclopedia of Philosophy - logic-information
Stanford Encyclopedia of Philosophy - logic-intensional
Stanford Encyclopedia of Philosophy - logic-intuitionistic
Stanford Encyclopedia of Philosophy - logicism
Stanford Encyclopedia of Philosophy - logic-justification
Stanford Encyclopedia of Philosophy - logic-linear
Stanford Encyclopedia of Philosophy - logic-manyvalued
Stanford Encyclopedia of Philosophy - logic-massexpress
Stanford Encyclopedia of Philosophy - logic-modal-origins
Stanford Encyclopedia of Philosophy - logic-modal
Stanford Encyclopedia of Philosophy - logic-nonmonotonic
Stanford Encyclopedia of Philosophy - logic-normative
Stanford Encyclopedia of Philosophy - logic-ontology
Stanford Encyclopedia of Philosophy - logic-paraconsistent
Stanford Encyclopedia of Philosophy - logic-power-games
Stanford Encyclopedia of Philosophy - logic-probability
Stanford Encyclopedia of Philosophy - logic-provability
Stanford Encyclopedia of Philosophy - logic-relevance
Stanford Encyclopedia of Philosophy - logics-for-games
Stanford Encyclopedia of Philosophy - logic-substructural
Stanford Encyclopedia of Philosophy - logic-temporal
Stanford Encyclopedia of Philosophy - lorenzo-valla
Stanford Encyclopedia of Philosophy - love
Stanford Encyclopedia of Philosophy - loyalty
Stanford Encyclopedia of Philosophy - lucretius
Stanford Encyclopedia of Philosophy - lucrezia-marinella
Stanford Encyclopedia of Philosophy - ludwig-feuerbach
Stanford Encyclopedia of Philosophy - lukacs
Stanford Encyclopedia of Philosophy - lukasiewicz
Stanford Encyclopedia of Philosophy - luther-influence
Stanford Encyclopedia of Philosophy - luther
Stanford Encyclopedia of Philosophy - lvov-warsaw
Stanford Encyclopedia of Philosophy - lying-definition
Stanford Encyclopedia of Philosophy - lyotard
Stanford Encyclopedia of Philosophy - machiavelli
Stanford Encyclopedia of Philosophy - macroevolution
Stanford Encyclopedia of Philosophy - madeleine-scudery
Stanford Encyclopedia of Philosophy - madhyamaka
Stanford Encyclopedia of Philosophy - maimonides-islamic
Stanford Encyclopedia of Philosophy - maimonides
Stanford Encyclopedia of Philosophy - maimon
Stanford Encyclopedia of Philosophy - malebranche-ideas
Stanford Encyclopedia of Philosophy - malebranche
Stanford Encyclopedia of Philosophy - mally-deontic
Stanford Encyclopedia of Philosophy - mally
Stanford Encyclopedia of Philosophy - marcel
Stanford Encyclopedia of Philosophy - marcus-aurelius
Stanford Encyclopedia of Philosophy - marcuse
Stanford Encyclopedia of Philosophy - margaret-cavendish
Stanford Encyclopedia of Philosophy - margaret-fell
Stanford Encyclopedia of Philosophy - maritain
Stanford Encyclopedia of Philosophy - markets
Stanford Encyclopedia of Philosophy - marriage
Stanford Encyclopedia of Philosophy - marsilius-inghen
Stanford Encyclopedia of Philosophy - marty
Stanford Encyclopedia of Philosophy - marx
Stanford Encyclopedia of Philosophy - mary-shepherd
Stanford Encyclopedia of Philosophy - material-constitution
Stanford Encyclopedia of Philosophy - materialism-eliminative
Stanford Encyclopedia of Philosophy - mathematical-style
Stanford Encyclopedia of Philosophy - mathematics-constructive
Stanford Encyclopedia of Philosophy - mathematics-explanation
Stanford Encyclopedia of Philosophy - mathematics-inconsistent
Stanford Encyclopedia of Philosophy - mathematics-nondeductive
Stanford Encyclopedia of Philosophy - mathphil-indis
Stanford Encyclopedia of Philosophy - max-stirner
Stanford Encyclopedia of Philosophy - mctaggart
Stanford Encyclopedia of Philosophy - mead
Stanford Encyclopedia of Philosophy - meaning-holism
Stanford Encyclopedia of Philosophy - meaning-normativity
Stanford Encyclopedia of Philosophy - meaning
Stanford Encyclopedia of Philosophy - measurement-science
Stanford Encyclopedia of Philosophy - medicine
Stanford Encyclopedia of Philosophy - medieval-categories
Stanford Encyclopedia of Philosophy - medieval-emotions
Stanford Encyclopedia of Philosophy - medieval-futcont
Stanford Encyclopedia of Philosophy - medieval-haecceity
Stanford Encyclopedia of Philosophy - medieval-literary
Stanford Encyclopedia of Philosophy - medieval-philosophy
Stanford Encyclopedia of Philosophy - medieval-political
Stanford Encyclopedia of Philosophy - medieval-syllogism
Stanford Encyclopedia of Philosophy - medieval-terms
Stanford Encyclopedia of Philosophy - meinong
Stanford Encyclopedia of Philosophy - meister-eckhart
Stanford Encyclopedia of Philosophy - memory-episprob
Stanford Encyclopedia of Philosophy - memory
Stanford Encyclopedia of Philosophy - mencius
Stanford Encyclopedia of Philosophy - mendelssohn
Stanford Encyclopedia of Philosophy - mental-causation
Stanford Encyclopedia of Philosophy - mental-disorder
Stanford Encyclopedia of Philosophy - mental-imagery
Stanford Encyclopedia of Philosophy - mental-representation
Stanford Encyclopedia of Philosophy - mereology-medieval
Stanford Encyclopedia of Philosophy - mereology
Stanford Encyclopedia of Philosophy - merleau-ponty
Stanford Encyclopedia of Philosophy - mersenne
Stanford Encyclopedia of Philosophy - metaethics
Stanford Encyclopedia of Philosophy - metaphor
Stanford Encyclopedia of Philosophy - metaphysics-massexpress
Stanford Encyclopedia of Philosophy - metaphysics
Stanford Encyclopedia of Philosophy - methodological-individualism
Stanford Encyclopedia of Philosophy - michel-henry
Stanford Encyclopedia of Philosophy - microbiology
Stanford Encyclopedia of Philosophy - mill-moral-political
Stanford Encyclopedia of Philosophy - mill
Stanford Encyclopedia of Philosophy - mind-identity
Stanford Encyclopedia of Philosophy - mind-indian-buddhism
Stanford Encyclopedia of Philosophy - miracles
Stanford Encyclopedia of Philosophy - modality-epistemology
Stanford Encyclopedia of Philosophy - modality-medieval
Stanford Encyclopedia of Philosophy - modality-varieties
Stanford Encyclopedia of Philosophy - models-science
Stanford Encyclopedia of Philosophy - modeltheory-fo
Stanford Encyclopedia of Philosophy - model-theory
Stanford Encyclopedia of Philosophy - modesty-humility
Stanford Encyclopedia of Philosophy - modularity-mind
Stanford Encyclopedia of Philosophy - mohism
Stanford Encyclopedia of Philosophy - mohist-canons
Stanford Encyclopedia of Philosophy - molecular-biology
Stanford Encyclopedia of Philosophy - molecular-genetics
Stanford Encyclopedia of Philosophy - molyneux-problem
Stanford Encyclopedia of Philosophy - money-finance
Stanford Encyclopedia of Philosophy - monism
Stanford Encyclopedia of Philosophy - monotheism
Stanford Encyclopedia of Philosophy - montague-semantics
Stanford Encyclopedia of Philosophy - montaigne
Stanford Encyclopedia of Philosophy - montesquieu
Stanford Encyclopedia of Philosophy - moore-moral
Stanford Encyclopedia of Philosophy - moore
Stanford Encyclopedia of Philosophy - moral-animal
Stanford Encyclopedia of Philosophy - moral-anti-realism
Stanford Encyclopedia of Philosophy - moral-arguments-god
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Stanford Encyclopedia of Philosophy - moral-character
Stanford Encyclopedia of Philosophy - moral-cognitivism
Stanford Encyclopedia of Philosophy - moral-dilemmas
Stanford Encyclopedia of Philosophy - moral-epistemology-a-priori
Stanford Encyclopedia of Philosophy - moral-epistemology
Stanford Encyclopedia of Philosophy - morality-biology
Stanford Encyclopedia of Philosophy - morality-definition
Stanford Encyclopedia of Philosophy - moral-luck
Stanford Encyclopedia of Philosophy - moral-motivation
Stanford Encyclopedia of Philosophy - moral-non-naturalism
Stanford Encyclopedia of Philosophy - moral-particularism-generalism
Stanford Encyclopedia of Philosophy - moral-particularism
Stanford Encyclopedia of Philosophy - moral-psych-emp
Stanford Encyclopedia of Philosophy - moral-realism
Stanford Encyclopedia of Philosophy - moral-relativism
Stanford Encyclopedia of Philosophy - moral-responsibility-epistemic
Stanford Encyclopedia of Philosophy - moral-responsibility
Stanford Encyclopedia of Philosophy - moral-sentimentalism
Stanford Encyclopedia of Philosophy - mulla-sadra
Stanford Encyclopedia of Philosophy - multiculturalism
Stanford Encyclopedia of Philosophy - multiple-realizability
Stanford Encyclopedia of Philosophy - music
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Stanford Encyclopedia of Philosophy - nagarjuna
Stanford Encyclopedia of Philosophy - names
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Stanford Encyclopedia of Philosophy - natphil-ren
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Stanford Encyclopedia of Philosophy - naturalism-moral
Stanford Encyclopedia of Philosophy - naturalism
Stanford Encyclopedia of Philosophy - natural-kinds
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Stanford Encyclopedia of Philosophy - natural-law-theories
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Stanford Encyclopedia of Philosophy - natural-selection
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Stanford Encyclopedia of Philosophy - necessary-sufficient
Stanford Encyclopedia of Philosophy - needs
Stanford Encyclopedia of Philosophy - negation
Stanford Encyclopedia of Philosophy - negritude
Stanford Encyclopedia of Philosophy - neo-daoism
Stanford Encyclopedia of Philosophy - neo-kantianism
Stanford Encyclopedia of Philosophy - neoplatonism
Stanford Encyclopedia of Philosophy - neurath
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Stanford Encyclopedia of Philosophy - neuroscience
Stanford Encyclopedia of Philosophy - neutral-monism
Stanford Encyclopedia of Philosophy - newton-philosophy
Stanford Encyclopedia of Philosophy - newton-principia
Stanford Encyclopedia of Philosophy - newton
Stanford Encyclopedia of Philosophy - newton-stm
Stanford Encyclopedia of Philosophy - nicolai-hartmann
Stanford Encyclopedia of Philosophy - nicole-oresme
Stanford Encyclopedia of Philosophy - nietzsche-life-works
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Stanford Encyclopedia of Philosophy - nietzsche
Stanford Encyclopedia of Philosophy - nishida-kitaro
Stanford Encyclopedia of Philosophy - nominalism-mathematics
Stanford Encyclopedia of Philosophy - nominalism-metaphysics
Stanford Encyclopedia of Philosophy - nonexistent-objects
Stanford Encyclopedia of Philosophy - nonidentity-problem
Stanford Encyclopedia of Philosophy - nonwellfounded-set-theory
Stanford Encyclopedia of Philosophy - nothingness
Stanford Encyclopedia of Philosophy - novalis
Stanford Encyclopedia of Philosophy - nozick-political
Stanford Encyclopedia of Philosophy - numenius
Stanford Encyclopedia of Philosophy - oakeshott
Stanford Encyclopedia of Philosophy - object
Stanford Encyclopedia of Philosophy - obligationes
Stanford Encyclopedia of Philosophy - occasionalism
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Stanford Encyclopedia of Philosophy - omnipotence
Stanford Encyclopedia of Philosophy - omnipresence
Stanford Encyclopedia of Philosophy - omniscience
Stanford Encyclopedia of Philosophy - ontological-arguments
Stanford Encyclopedia of Philosophy - ontological-commitment
Stanford Encyclopedia of Philosophy - operationalism
Stanford Encyclopedia of Philosophy - ordinary-objects
Stanford Encyclopedia of Philosophy - organ-donation
Stanford Encyclopedia of Philosophy - organs-sale
Stanford Encyclopedia of Philosophy - origen
Stanford Encyclopedia of Philosophy - original-position
Stanford Encyclopedia of Philosophy - origin-descent
Stanford Encyclopedia of Philosophy - other-minds
Stanford Encyclopedia of Philosophy - pacifism
Stanford Encyclopedia of Philosophy - paine
Stanford Encyclopedia of Philosophy - pain
Stanford Encyclopedia of Philosophy - panentheism
Stanford Encyclopedia of Philosophy - panpsychism
Stanford Encyclopedia of Philosophy - pantheism
Stanford Encyclopedia of Philosophy - paradoxes-contemporary-logic
Stanford Encyclopedia of Philosophy - paradox-simpson
Stanford Encyclopedia of Philosophy - paradox-skolem
Stanford Encyclopedia of Philosophy - paradox-stpetersburg
Stanford Encyclopedia of Philosophy - paradox-suspense
Stanford Encyclopedia of Philosophy - paradox-zeno
Stanford Encyclopedia of Philosophy - parenthood
Stanford Encyclopedia of Philosophy - parmenides
Stanford Encyclopedia of Philosophy - pascal
Stanford Encyclopedia of Philosophy - pascal-wager
Stanford Encyclopedia of Philosophy - paternalism
Stanford Encyclopedia of Philosophy - patriotism
Stanford Encyclopedia of Philosophy - patrizi
Stanford Encyclopedia of Philosophy - paul-venice
Stanford Encyclopedia of Philosophy - peirce-benjamin
Stanford Encyclopedia of Philosophy - peirce-logic
Stanford Encyclopedia of Philosophy - peirce-semiotics
Stanford Encyclopedia of Philosophy - peirce
Stanford Encyclopedia of Philosophy - penbygull
Stanford Encyclopedia of Philosophy - perception-auditory
Stanford Encyclopedia of Philosophy - perception-contents
Stanford Encyclopedia of Philosophy - perception-disjunctive
Stanford Encyclopedia of Philosophy - perception-episprob
Stanford Encyclopedia of Philosophy - perception-india
Stanford Encyclopedia of Philosophy - perception-justification
Stanford Encyclopedia of Philosophy - perception-problem
Stanford Encyclopedia of Philosophy - perceptual-learning
Stanford Encyclopedia of Philosophy - perfect-goodness
Stanford Encyclopedia of Philosophy - perfectionism-moral
Stanford Encyclopedia of Philosophy - personal-autonomy
Stanford Encyclopedia of Philosophy - personalism
Stanford Encyclopedia of Philosophy - personal-relationship-goods
Stanford Encyclopedia of Philosophy - persons-means
Stanford Encyclopedia of Philosophy - peter-damian
Stanford Encyclopedia of Philosophy - peter-spain
Stanford Encyclopedia of Philosophy - petitionary-prayer
Stanford Encyclopedia of Philosophy - phenomenal-intentionality
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Stanford Encyclopedia of Philosophy - spacetime-bebecome
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Stanford Encyclopedia of Philosophy - spacetime-iframes
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Stanford Encyclopedia of Philosophy - square
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Stanford Encyclopedia of Philosophy - statistics
Stanford Encyclopedia of Philosophy - statphys-Boltzmann
Stanford Encyclopedia of Philosophy - statphys-statmech
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Stanford Encyclopedia of Philosophy - stein
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Stanford Encyclopedia of Philosophy - stevenson
Stanford Encyclopedia of Philosophy - stoicism
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Stanford Encyclopedia of Philosophy - thought-experiment
Stanford Encyclopedia of Philosophy - tibbon
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Stanford Encyclopedia of Philosophy - time-machine
Stanford Encyclopedia of Philosophy - time
Stanford Encyclopedia of Philosophy - time-thermo
Stanford Encyclopedia of Philosophy - time-travel-phys
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Stanford Encyclopedia of Philosophy - timon-phlius
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Stanford Encyclopedia of Philosophy - transcendentals-medieval
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Stanford Encyclopedia of Philosophy - trinity
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Stanford Encyclopedia of Philosophy - truth-axiomatic
Stanford Encyclopedia of Philosophy - truth-coherence
Stanford Encyclopedia of Philosophy - truth-correspondence
Stanford Encyclopedia of Philosophy - truth-deflationary
Stanford Encyclopedia of Philosophy - truth-identity
Stanford Encyclopedia of Philosophy - truthlikeness
Stanford Encyclopedia of Philosophy - truthmakers
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Stanford Encyclopedia of Philosophy - tsongkhapa
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Stanford Encyclopedia of Philosophy - universals-medieval
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Stanford Encyclopedia of Philosophy - vagueness
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Stanford Encyclopedia of Philosophy - value-intrinsic-extrinsic
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Stanford Encyclopedia of Philosophy - value-theory
Stanford Encyclopedia of Philosophy - vasubandhu
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Stanford Encyclopedia of Philosophy - voltaire
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Stanford Encyclopedia of Philosophy - voting
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Stanford Encyclopedia of Philosophy - wittgenstein
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Stanford Encyclopedia of Philosophy - zeno-elea
Stanford Encyclopedia of Philosophy - zermelo-set-theory
Stanford Encyclopedia of Philosophy - zhuangzi
Stanford Encyclopedia of Philosophy - zhu-xi
Stanford Encyclopedia of Philosophy - zombies
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Encyclopedia Brown (1989 - 1990) - Aired on HBO.
Encyclopedia (1988 - 1990) - It is an educational tv series for children.
The Polar Express(2004) - Based on the children's book of the same name. A young boy boy from Grand Rapids, Michigan in the 1950's is hoping for a true belief in the Christmas spirit, but it seems every encyclopedia and source of information denies the existence of Santa at the North Pole. On Christmas Eve night a large trai...
Ball of Fire (1941) ::: 7.8/10 -- Approved | 1h 51min | Comedy, Romance | 9 January 1942 (USA) -- A group of professors working on a new encyclopedia encounter a mouthy nightclub singer who is wanted by the police to help bring down her mob boss lover. Director: Howard Hawks Writers:
Mystery Team (2009) ::: 6.7/10 -- R | 1h 37min | Comedy, Crime, Mystery | 17 January 2009 (USA) -- A group of former Encyclopedia Brown-style child-detectives struggle to solve an adult mystery. Director: Dan Eckman Writers: D.C. Pierson (screenplay), Donald Glover (screenplay) | 6 more credits Stars:
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Al Caral no Isan -- -- animate Film, Visual 80 -- 1 ep -- Manga -- Sci-Fi Space Seinen -- Al Caral no Isan Al Caral no Isan -- In the 26th century, humans discover a humanoid race living on the distant world GO/7498/2, a dark-skinned, golden-eyed people who seem to eke out a primitive, carefree existence. However, a scout team from Earth discovers that there is more to them than meets the eye--they live in symbiosis with vicious reptilian parasites, and the Terran scientists have upset the delicate natural balance. -- -- (Source: The Anime Encyclopedia) -- OVA - Feb 25, 1993 -- 989 5.43
Bouken Shounen Shadar -- -- - -- 156 eps -- - -- Adventure Horror -- Bouken Shounen Shadar Bouken Shounen Shadar -- When Earth is threatened by the invading Ghostar, a young boy with nerves of steel and the strength of 50 men appears from a cave on Mount Fuji. He is Shadar, a boy of unknown origin who, with his faithful dog, Pinboke, fights to save the world. -- -- (Source: The Anime Encyclopedia) -- TV - Sep 18, 1967 -- 501 N/ALing Long: Incarnation Middle Chapter -- -- YHKT Entertainment -- 1 ep -- Original -- Action Sci-Fi Horror Demons Drama Thriller -- Ling Long: Incarnation Middle Chapter Ling Long: Incarnation Middle Chapter -- (No synopsis yet.) -- ONA - Nov 17, 2019 -- 478 7.17
High School Agent -- -- J.C.Staff -- 2 eps -- Manga -- Action Drama Military -- High School Agent High School Agent -- Based on a manga by Tanimura Hitoshi, serialized in Comic Burger. -- -- Teenager Kanemori Kousuke is a secret agent for the international VN spy network. Using his computer hacking skills, he tracks international criminals. Later he goes after Neo-Nazis to the Arctic were they try to raise a U-boat with a sinister secret. -- -- (Source: The Anime Encyclopedia) -- OVA - Jul 1, 1987 -- 947 5.47
Houseki no Kuni (TV) -- -- Orange -- 12 eps -- Manga -- Action Drama Fantasy Mystery Seinen -- Houseki no Kuni (TV) Houseki no Kuni (TV) -- In the mysterious future, crystalline organisms called Gems inhabit a world that has been destroyed by six meteors. Each Gem is assigned a role in order to fight against the Lunarians, a species who attacks them in order to shatter their bodies and use them as decorations. -- -- Phosphophyllite, also known as Phos, is a young and fragile Gem who dreams of helping their friends in the war effort. Instead, they are told to compile an encyclopedia because of their delicate condition. After begrudgingly embarking on this task, Phos meets Cinnabar, an intelligent gem who has been relegated to patrolling the isolated island at night because of the corrosive poison their body creates. After seeing how unhappy Cinnabar is, Phos decides to find a role that both of the rejected Gems can enjoy. Houseki no Kuni follows Phos' efforts to be useful and protect their fellow Gems. -- -- 318,646 8.41
Houseki no Kuni (TV) -- -- Orange -- 12 eps -- Manga -- Action Drama Fantasy Mystery Seinen -- Houseki no Kuni (TV) Houseki no Kuni (TV) -- In the mysterious future, crystalline organisms called Gems inhabit a world that has been destroyed by six meteors. Each Gem is assigned a role in order to fight against the Lunarians, a species who attacks them in order to shatter their bodies and use them as decorations. -- -- Phosphophyllite, also known as Phos, is a young and fragile Gem who dreams of helping their friends in the war effort. Instead, they are told to compile an encyclopedia because of their delicate condition. After begrudgingly embarking on this task, Phos meets Cinnabar, an intelligent gem who has been relegated to patrolling the isolated island at night because of the corrosive poison their body creates. After seeing how unhappy Cinnabar is, Phos decides to find a role that both of the rejected Gems can enjoy. Houseki no Kuni follows Phos' efforts to be useful and protect their fellow Gems. -- -- -- Licensor: -- Sentai Filmworks -- 318,646 8.41
Pokemon: The Origin -- -- OLM, Production I.G, Xebec -- 4 eps -- Game -- Action Adventure Comedy Fantasy Kids -- Pokemon: The Origin Pokemon: The Origin -- Pokémon are marvelous creatures that come in a variety of types and sizes, with abilities, powers, and personalities as diverse as they are numerous. Doctor Yukinari Ookido has dedicated his life to studying these fascinating beings, that can be caught, trained, traded, and battled against each other. There's only so much he can do from his lab though. With this in mind, Ookido entrusts two young boys with a Pokémon of their own and a computerized encyclopedia to catalog them. One of them, Green, is brash, passionate, slightly arrogant, and Doctor Ookido's own nephew. The other boy, Red, is equally passionate, and filled with a wide-eyed, mildly naive sense of wonder. -- -- Pokémon: The Origin follows Red in his journey through the region of Kanto in his attempt to complete his "Pokédex" by capturing and cataloging all the Pokémon that exist. Along the way he'll discover there's more to himself and his goals than he originally thought. Red will have to put both himself and his Pokémon to the test in special Gyms whose leaders are steps along the way to the Pokémon League, in order to challenge the Elite Four and become a Pokémon League Champion. -- -- Aside from his goals to become a Champion, Red has other problems brewing. There are others who capture and train Pokémon for more sinister reasons, with the infamous criminal organization Team Rocket being one of them. If Red can defeat them, fellow trainers, his rival Green, and wild Pokémon all through Kanto, he just may fulfill his own dream, and Doctor Ookido's as well. -- -- Licensor: -- The Pokemon Company International -- Special - Oct 2, 2013 -- 186,698 7.75
Pokemon: The Origin -- -- OLM, Production I.G, Xebec -- 4 eps -- Game -- Action Adventure Comedy Fantasy Kids -- Pokemon: The Origin Pokemon: The Origin -- Pokémon are marvelous creatures that come in a variety of types and sizes, with abilities, powers, and personalities as diverse as they are numerous. Doctor Yukinari Ookido has dedicated his life to studying these fascinating beings, that can be caught, trained, traded, and battled against each other. There's only so much he can do from his lab though. With this in mind, Ookido entrusts two young boys with a Pokémon of their own and a computerized encyclopedia to catalog them. One of them, Green, is brash, passionate, slightly arrogant, and Doctor Ookido's own nephew. The other boy, Red, is equally passionate, and filled with a wide-eyed, mildly naive sense of wonder. -- -- Pokémon: The Origin follows Red in his journey through the region of Kanto in his attempt to complete his "Pokédex" by capturing and cataloging all the Pokémon that exist. Along the way he'll discover there's more to himself and his goals than he originally thought. Red will have to put both himself and his Pokémon to the test in special Gyms whose leaders are steps along the way to the Pokémon League, in order to challenge the Elite Four and become a Pokémon League Champion. -- -- Aside from his goals to become a Champion, Red has other problems brewing. There are others who capture and train Pokémon for more sinister reasons, with the infamous criminal organization Team Rocket being one of them. If Red can defeat them, fellow trainers, his rival Green, and wild Pokémon all through Kanto, he just may fulfill his own dream, and Doctor Ookido's as well. -- Special - Oct 2, 2013 -- 186,698 7.75
Rail Wars! -- -- Passione -- 12 eps -- Light novel -- Action Harem Police Ecchi -- Rail Wars! Rail Wars! -- Rail Wars! takes place in an alternate universe where the Japanese government remains in control of the nation's railway systems. Because of the stability afforded by the leadership of the government, the railway system is allowed to flourish. -- -- Naoto Takayama aspires to become an employee for Japan National Railways because of the comfortable life that it will enable him to live. In order to accomplish this he enters its training program, where students must demonstrate their knowledge of trains as well as their ability to be ready for any challenge that might arise. -- -- During this time period he will encounter other students such as the athletically gifted Aoi Sakura, the constantly hungry Sho Iwaizumi, and the human encyclopedia Haruka Komi. Together they will work towards surviving their trainee period, all the while taking on purse snatchers, bomb threats, and the looming specter of the extremist “RJ” group who wants to privatize the railway system. -- -- Licensor: -- Sentai Filmworks -- TV - Jul 4, 2014 -- 172,395 6.40
Sekai no Yami Zukan -- -- ILCA -- 13 eps -- Original -- Horror Supernatural -- Sekai no Yami Zukan Sekai no Yami Zukan -- Tucked away in the darkest depths of this world, tales of the bizarre and the supernatural quietly unfold. These inexplicable stories are chronicled throughout the pages of a certain strange encyclopedia, sheltered within a crumbling, decrepit building. Do you dare to open its cover and experience the horrors firsthand? -- -- Each of the macabre tales held within the book's pages details some unusual, surreal experiences that often come to a gruesome end. A man searches for his adulterous wife, only to find himself at the mercy of otherworldly visitors; a boy befriends a snowman who harbors a sinister secret; crop circles suddenly form on a family farm, created by some unexpected visitors; hidden in plain sight, menacing mechanical beings continue on undetected. In all of these horrifying stories, nothing is as simple as it seems, revealing a terrifying darkness that perhaps might have been best left alone. -- -- 19,834 4.68
Tetsuwan Atom -- -- Mushi Production -- 193 eps -- Manga -- Action Sci-Fi Adventure Drama Mecha Shounen -- Tetsuwan Atom Tetsuwan Atom -- In the year 2003, Professor Tenma is distraught when his son Tobio is killed in a car accident. He loses himself in his latest project, creating Atom, a robot boy programmed to be forever good. -- -- Upset that his Tobio-substitute can never grow up, Tenma sells Atom to Ham Egg, the cruel ringmaster of a robot circus. Atom meets the kindly Professor Ochanomizu, who adopts him, inspires him to become a crusader against evil, and eventually builds him a robot "sister," Uran. -- -- (Source: The Anime Encyclopedia) -- -- Licensor: -- Nozomi Entertainment -- 9,620 7.10
Wolf Guy -- -- J.C.Staff -- 6 eps -- Manga -- Action Military Sci-Fi -- Wolf Guy Wolf Guy -- Akira lnugami is infected with a terrible poison. The only known antidote has an unfortunate side effect-it turns him into a werewolf. He opts for survival but then has to cope with his new desires and with the attention of the military, which is in terested in using his affliction for its own purposes. -- -- (Source: The Anime Encyclopedia) -- OVA - Dec 17, 1992 -- 1,088 5.41
Zombie Clay Animation: Life of the Dead -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: Life of the Dead Zombie Clay Animation: Life of the Dead -- Clay animation about a guy stuck in a room during zombie apocalypse. -- OVA - ??? ??, 2011 -- 292 N/A -- -- The Girl and the Monster -- -- - -- ? eps -- Original -- Comedy Horror -- The Girl and the Monster The Girl and the Monster -- A girl quietly reads a book in her room. Suddenly, a monster comes crawling out from under her bed! Is it friend or foe? -- ONA - Jul 26, 2019 -- 291 N/A -- -- Heisei Matsue Kaidan: Ayashi -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror Supernatural -- Heisei Matsue Kaidan: Ayashi Heisei Matsue Kaidan: Ayashi -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as horror tales, both modern and historical, originated within the city are narrated by another person. -- ONA - Mar 17, 2017 -- 289 N/A -- -- 3-bu de Wakaru Koizumi Yakumo no Kaidan -- -- - -- 7 eps -- Book -- Historical Horror Parody Supernatural -- 3-bu de Wakaru Koizumi Yakumo no Kaidan 3-bu de Wakaru Koizumi Yakumo no Kaidan -- Stories from Patrick Lafcadio Hearn's book Kwaidan: Stories and Studies of Strange Things. The Greek-American author was known as Koizumi Yakumo in Japan and is renowned for collecting and publishing stories of Japanese folklore and legends. -- -- The shorts were made for a Matsue City tourism promotion, as Hearn taught, lived, and married there. His home is a museum people can visit. -- ONA - May 9, 2014 -- 287 N/A -- -- Kimoshiba -- -- Jinnis Animation Studios, TMS Entertainment -- 13 eps -- Original -- Comedy Horror Kids Supernatural -- Kimoshiba Kimoshiba -- Kimoshiba is a weird type of life form with the shape of an oversize shiba inu, loves eating curry (particularly curry breads), and works at a funeral home. Similar life forms include yamishiba and onishiba. -- -- (Source: ANN) -- 284 N/A -- -- Ehon Yose -- -- - -- 50 eps -- Other -- Historical Horror Kids -- Ehon Yose Ehon Yose -- Anime rakugo of classic Japanese horror tales shown in a wide variety of art styles. -- TV - ??? ??, 2006 -- 279 N/A -- -- Higanjima X: Aniki -- -- - -- 1 ep -- Manga -- Fantasy Horror Seinen Vampire -- Higanjima X: Aniki Higanjima X: Aniki -- A new episode of Higanjima X that was included in Blu-ray. -- Special - Aug 30, 2017 -- 277 N/A -- -- Yamiyo no Jidaigeki -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki Yamiyo no Jidaigeki -- Tales include: -- -- The Hill of Old Age, which tells of a conspiracy hatched against Japan's unifier, Oda Nobunaga. -- -- Seeing the Truth, about the assassin sent to murder Nobunaga's successor leyasu Tokugawa. -- -- The broadcast was a part of the Neo Hyper Kids program. -- -- (Source: Anime Encyclopedia) -- Special - Feb 19, 1995 -- 275 N/A -- -- Youkai Ningen Bem: Part II -- -- Topcraft -- 2 eps -- Original -- Demons Horror -- Youkai Ningen Bem: Part II Youkai Ningen Bem: Part II -- For 1982 a 26-episode TV series sequel to Youkai Ningen Bem was planned. Because the original producers disbanded, the animation was done by Topcraft. 2 episodes were created and the project shut down without airing on television. The episodes were released to the public on a LD-Box Set a decade later. 2,000 units were printed and all were sold out. -- Special - Oct 21, 1992 -- 268 N/A -- -- Kaibutsu-kun: Kaibutsu Land e no Shoutai -- -- Shin-Ei Animation -- 1 ep -- - -- Comedy Horror Kids Shounen -- Kaibutsu-kun: Kaibutsu Land e no Shoutai Kaibutsu-kun: Kaibutsu Land e no Shoutai -- Based on the shounen manga by Fujiko Fujio. -- -- Note: Screened as a double feature with Doraemon: Nobita no Uchuu Kaitakushi. -- -- (Source: AniDB) -- Movie - Mar 14, 1981 -- 266 N/A -- -- Ushiro no Hyakutarou -- -- - -- 2 eps -- - -- Horror School Supernatural -- Ushiro no Hyakutarou Ushiro no Hyakutarou -- Horror OVA based on the manga by Jirou Tsunoda. The title roughly means "Hyakutarou behind". -- -- A boy named Ichitarou Ushiro deals with various horrifying phenomena with the help of his guardian spirit Hyakutarou. -- -- 2 episodes: "Kokkuri Satsujin Jiken", "Yuutai Ridatsu". -- -- (Source: AniDB) -- OVA - Aug 21, 1991 -- 254 N/A -- -- Zombie Clay Animation: I'm Stuck!! -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: I'm Stuck!! Zombie Clay Animation: I'm Stuck!! -- Spin-off series of Zombie Clay Animation: Life of the Dead. -- ONA - Mar 2, 2014 -- 247 N/A -- -- Shou-chan Sora wo Tobu -- -- - -- 1 ep -- Novel -- Horror Sci-Fi -- Shou-chan Sora wo Tobu Shou-chan Sora wo Tobu -- An anime version of Ikkei Makina's horror novel of the same name. It aired at the same time as the live-action adaptation. -- Movie - Nov 14, 1992 -- 235 N/A -- -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- An accompaniment to Heisei Matsue Kaidan: Ayashi. This ghost tour takes a more realistic approach featuring Yoshia (the fictional Eagle Talon character), Kihara Hirokatsu (horror and mystery novelist), Chafurin (voice actor and Shimae Prefecture ambassador), and Frogman (Ryou Ono's caricature; real-life director of the anime studio DLE). The quartet travels around Matsue City exploring horror/haunted real life locations talking about the history and how it became a paranormal focus. -- -- The end of the episode promotes ticket sale and times for a real ghost tour watchers can partake in. -- ONA - Mar 16, 2017 -- 227 N/A -- -- Yamiyo no Jidaigeki (OVA) -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki (OVA) Yamiyo no Jidaigeki (OVA) -- A direct sequel that was put straight to video. -- -- The Ear of Jinsuke, about a wandering swordsman saving a damsel in distress from evil spirits. -- -- Prints from the Fall of the Bakufu, features a tomboy from a woodcut works charged with making a print of the young warrior Okita Soji. -- -- (Source: Anime Encyclopedia) -- -- OVA - Aug 2, 1995 -- 227 N/A -- -- Inunaki-mura x Taka no Tsume-dan -- -- - -- 1 ep -- Other -- Comedy Horror Parody -- Inunaki-mura x Taka no Tsume-dan Inunaki-mura x Taka no Tsume-dan -- A collaboration between the live-action horror film Inunaki-mura slated to be released in theaters February 7, 2020 and the Eagle Talon franchise. The film is based on the urban legend of the real-life abandoned Inunaki Village and the old tunnel that cut through the area. -- ONA - Jan 17, 2020 -- 226 N/A -- -- Echigo no Mukashibanashi: Attaten Ganoo -- -- - -- 1 ep -- - -- Demons Horror Kids -- Echigo no Mukashibanashi: Attaten Ganoo Echigo no Mukashibanashi: Attaten Ganoo -- A collection of four folk tales from Koshiji (from 2005, part of Nagaoka), Niigata prefecture (Echigo is the old name of Niigata). -- -- Episode 1: The Azuki Mochi and the Frog -- A mean old woman tells an azuki mochi to turn into a frog, if her daughter-in-law wants to eat it. The daughter-in-law hears this, and... -- -- Episode 2: Satori -- A woodcutter warms himself at the fire of deadwood, when a spirit in the form of an eyeball appears in front of him. The spirit guesses each of the woodcutter's thoughts right... -- -- Episode 3: The Fox's Lantern -- An old man, who got lost in the night streets, finds a lantern with a beautiful pattern, which was lost by a fox spirit. The next day, he returns it reluctantly, and what he sees... -- -- Episode 4: The Three Paper Charms -- An apprentice priest, who lost his way, accidentally puts up at the hut of the mountain witch. To avoid being eaten, he uses three paper charms to get back to the temple... -- -- (Source: Official site) -- OVA - May ??, 2000 -- 221 N/A -- -- Jigoku Koushien -- -- - -- 1 ep -- - -- Sports Comedy Horror Shounen -- Jigoku Koushien Jigoku Koushien -- (No synopsis yet.) -- OVA - Feb 13, 2009 -- 220 N/A -- -- Nanja Monja Obake -- -- - -- 1 ep -- - -- Kids Horror -- Nanja Monja Obake Nanja Monja Obake -- An anime made entirely in sumi-e following a child fox spirit and his morphing ability for haunting but he ends up getting scared himself. -- Special - Dec 6, 1994 -- 215 N/A -- -- Heisei Matsue Kaidan -- -- DLE -- 7 eps -- Original -- Horror Parody Supernatural -- Heisei Matsue Kaidan Heisei Matsue Kaidan -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as modern horror tales, originated within the city, are narrated by another person. The shorts are meant to promote the Patrick Lafcadio Hearn's Ghost Tour offered by the city. -- -- Some episodes feature biographical segments of the Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour group. -- ONA - Apr 9, 2015 -- 211 N/A -- -- Akuma no Organ -- -- - -- 1 ep -- Music -- Music Horror Demons -- Akuma no Organ Akuma no Organ -- Music video for Devil's Organ by GREAT3. From Climax E.P. (2003) -- Music - ??? ??, 2003 -- 210 5.16
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