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VASILY SESEMANN’S AESTHETIC IDEAS AND BEAUTY OF THE ETHICAL ACTION BEHAVIOR.
PREFACE TO THE PUBLICATION OF VASILY SESEMANN’S MANUSCRIPT – THE PROBLEM OF SPIRITUAL BEAUTY (1950-1955)

Abstract
This publication is devoted to manuscript of a famous Russian-Lithuanian philosopher Vasily Sesemann (1884-1963), accompanied by a preface. The text of The Problem of Spiritual Beauty belongs to Sesemann’s manuscript collection, located at the Vilnius University (F122-85). The text was written by Sesemann during the time of his imprisonment in the Gulag labor camp in Taishet (Irkutsk region). Being in the camp, Sesemann used to teach western philosophy and aesthetics to other prisoners. Sesemann devotes the manuscript of The Problem of Spiritual Beauty to reflection on the circumstances which make the aesthetic contemplation of the moral qualities possible. According to Sesemann, spiritual beauty is possible not only in the ethical field, but it also manifests itself in intellectual constructions. Ethical actions and products of human thinking are not the same, but both of them can be of the aesthetic value. All of them require the conditions for sensual presentation and realization in the specific situations. Ideas must be sensually expressed in order to acquire aesthetic value. Sesemann emphasizes two following points with respect to the aesthetics of ethical behavior. First of all, the reference is made not to general judgments about beauty, but to individual experiencing of a particular situation. Secondly, aesthetic experiencing is provoked by the actions, which astonish by their spontaneity, clarity and timeliness in a concrete situation.

Key words
Sesemann, manuscripts, aesthetics, ethics, sensual beauty, spiritual beauty, judgments about beauty.

References

• Hartmann, N. (2004). Estetika [Aesthetics]. Kiev: Nika-Tsentr. (in Russian).
• Jonkus, D. (2017). Rukopisi Vasilia Sezemana v Vilniuse i v Ulan Ude. Predislovie k publikacii rukopisei Vasilia Sezemana — Sheler, Lossky, Bergson (1950-1955) [Vasily Sesemann’s Manuscripts in Vilnius and Ulan-Ude. Preface to the Publication of the Vasily Sesemann’s Manuscripts — Scheler, Lossky, Bergson (1950-1955)]. Horizon. Studies in Phenomenology, 6 (1), 201-210. (in Russian).
• Sezeman, V. (1922). Esteticheskaia ocenka v istorii iskusstva [Aesthetic Valuation in History of Art]. Mysl’, 1, 117-147. (in Russian).
• Sezeman, V. (1925). O prirode poeticheskogo obraza [Nature of Poetic Image]. Lietuvos universiteto Humanitariniuu moksluu fakulteto rasxtai, 1, 423-481. (in Russian).
• Sezeman, V. (1927). Iskusstvo i kultura [Art and Culture]. Versty, 2, 185–204. (in Russian).
• Sezemanas, V. (1970). Estetika [Aesthetic]. Vilnius: Mintis. (in Lithanian).
• Shpet, G. (2007). Iskusstvo kak vid znania. Izbrannye trudy po filosofii kultury [Art as Type of Knowledge. Selected Works on Cultural Philosophy]. Moscow: ROSSPEN. (in Russian).

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ILLNES AS A METAPHOR OR ILLNES OF METAPHORS? HANS WERNER HENZE’S A COUNTRY DOCTOR (1951). BETWEEN FRANZ KAFKA AND WALTER BENJAMIN

Abstract
As Susan Sontag highlights in her seminal monograph “Illness as metaphor” published in 1978, the appropriation of illness for constructing powerful metaphors which have a great impact on broad social, political or cultural issues became a widespread phenomenon both in everyday life and in artistic discourse. For various arts illness turns into an important meaning-making metaphor for the social and cultural phenomena. In my article I intend to explore the use of such kind of metaphor in the context of Franz Kafka’s short story Country Doctor („Ein Landarzt”). A condition of a man who is ill is similar to the condition described by Freud in terms such as “oblivion”, “suppression”, “negation” etc. This text is very important for the psychoanalytical interpretation of Kafka’s legacy because one can see a definite parallel between a wound of a young man and his sexual desire for Roza. In my article I also analyse Hans Werner Henze’s homonymous radio opera, composed in 1951, which is based on Kafka’s text. Thanks to the special expressive instrumental medium, Henze creates an atmosphere of unreality and fuzziness of the Kafka’s short story. Adopting Walter Benjamin’s interpretation of Kafka’s œuvre qua a reflection on the “illness of tradition” („Erkrankung der Tradition”) in relation to the modern situation, I point out that Kafka and Henze share common understanding of modernity as well as show how Henze re articulates this idea of modernity as “illness of tradition” both in his poetic as well as in his compositional strategies after World War II.

Key words
Franz Kafka, Walter Benjamin, Hans Werner Henze, Susan Sontag, metaphor, illness of tradition, opera.

References

• Abels, N. (2013). Vom Fehlläuten der Nachtglocke. Marginalie zu Hans Werner Henzes „Ein Landarzt“. In Hans Werner Henze und seine Zeit (54-63). Laaber: Laaber Verlag.
• Benjamin, W. (1977a). Beim Bau der chinesischen Mauer (1931). In Walter Benjamin. Gesammelte Schriften, Bd. II.2 (676-683). Frankfurt a.M.: Suhrkamp.
• Benjamin, W. (1977b). Franz Kafka. Zur zehnten Wiederkehr seines Todestages (1934). In Walter Benjamin. Gesammelte Schriften, Bd. II.2. Frankfurt a.M.: Suhrkamp.
• Benjamin, W., & Scholem, G. (1980). Briefwechsel 1933-1940. Frankfurt a.M.: Suhrkamp.
• Bertola, M. F. (2017). The Trouble with the Beekeeper. Hans Werner Henze’s “Aristaeus” (2003) or: Operatic Metaphysics after Humanism. International Journal of Žižek Studies, 11(3), 16-53.
• Blank, J. (2010). Ein Landarzt. Kleine Erzählungen. In M. Engel & B. Auerochs (Eds.), Kafka Handbuch (218-240). Stuttgart Weimar: Metzler.
• Busch, W. (2004). Die Krankheit der Metaphern. Über die Wunde in Kafkas „Ein Landarzt“. In E. Locher & I. Schiffermüller (Eds.), Franz Kafka. Ein Landarzt. Interpretationen (23-40). Innsbruck: Studien Verlag.
• Downes, S. (2013). After Mahler. Britten, Weill, Henze and Romantic Redemption. Cambridge: Cambridge University Press.
• Engel, M. (2004). Jeder Träumer ein Shakespeare? Zum poetogenen Potential des Traumes. In R. Zymner & M. Engel (Eds.), Anthropologie der Literatur. Poetogene Strukturen und ästhetisch-soziale Handlungsfelder (102-117). Paderborn: Mentis.
• Engel, M. (2010). Strukturen, Schreibweisen, Themen. In M. Engel & B. Auerochs (Eds.), Kafka Handbuch (411-427). Stuttgart Weimar: Metzler.
• Foucault, M. (1971). Die Ordnung der Dinge. Eine Archäologie der Humanwissenschaften. Frankfurt a.M.: Suhrkamp.
• Henze, H. W. (1984a). Musica impura — Musik als Sprache (1972). In Musik und Politik. Schriften und Gespräche 1955-1984 (190-199). München: Deutscher Taschenbuch Verlag.
• Henze, H. W. (1984b). Die geistige Rede der Musik (1959/1964). In Musik und Politik. Schriften und Gespräche 1955-1984 (52-61). München: Deutscher Taschenbuch Verlag.
• Henze, H. W. (1984c). Tradition und Kulturerbe (1966). In Musik und Politik. Schriften und Gespräche 1955-1984 (114-117). München: Deutscher Taschenbuch Verlag.
• Hochgesang, D. (1995). Die Opern von Hans Werner Henze im Spiegel der deutschsprachigen, zeitgenössischen Musikkritik bis 1996. Trier: Wissenschaftlicher Verlag.
• Kafka, F. (1993). Die Wahrheit über Sancho Pansa. In Sämtliche Erzählungen (304). Frankfurt a.M.: Fischer.
• Kafka, F. (2008a). Ein Landarzt. In Ein Landarzt. Kleine Erzählungen. München und Leipzig 1919 (11-21). München: Deutscher Taschenbuch Verlag.
• Kafka, F. (2008b). Eine kaiserliche Botschaft. In Ein Landarzt. Kleine Erzählungen. München und Leipzig 1919 (46-47). München: Deutscher Taschenbuch Verlag.
• Kafka, F. (2008c). Die Sorge des Hausvaters. In Ein Landarzt. Kleine Erzählungen. München und Leipzig 1919 (48-50). München: Deutscher Taschenbuch Verlag.
• Lachenmann, H. (1995). On Structuralism. Contemporary Music Review, 12(1), 93 102.
• Lachenmann, H. (1996a). Tagebuchnotiz und Tonband Protokoll. In Musik als existentielle Erfahrung. Schriften 1966-1995 (407-410). Wiesbaden: Breitkopf & Härtel.
• Lachenmann, H. (1996b). Offener Brief an Hans Werner Henze. In Musik als existentielle Erfahrung. Schriften 1966-1995 (331-333). Wiesbaden: Breitkopf & Härtel.
• Mäckelmann, M. (1991). Hans Werner Henzes frühe Einakter, „Das Wundertheater“, „Ein Landarzt“ und „Das Ende einer Welt“. Ein Vergleich. In W. Kirsch & S. Döhring (Eds.), Geschichte und Dramaturgie des Operneinakters (387-400). Laaber: Laaber Verlag.
• Oehl, K. (2006). Oper auf der Couch. Hans Werner Henzes Funkoper „Ein Landarzt“. Musik-Konzepte, 132, 81-103.
• Petersen, P. (1995). Hans Werner Henze. Werke der Jahre 1984 — 1993. Mainz: Schott.
• Santner, E. L. (2011). The Royal Remains. The People’s Two Bodies and the Endgames of Sovereignty. Chicago: University of Chicago Press.
• Scheit, G. (2003). Zwischen Engagement und Verstummen. Surrealismus als regulative Idee des Ästhetischen bei Hans Werner Henze. In P. Petersen (Ed.), Hans Werner Henze. Die Vorträge des Internationalen Henze-Symposions am Musikwissenschaftlichen Institut der Universität Hamburg, 28. bis 30.Juni 2001 (205-214). Frankfurt a.M.: Lang.
• Sontag, S. (1977). Illnes as Metaphor. New York: Farrar, Straus and Giroux.
• Timms, E. (1985). Kafka’s Expanded Metaphors. A Freudian Approach to „Ein Landarzt”. In J. P. Stern & J. J. White (Eds.), Paths and Labyrinths. Nine Papers Read at the Franz Kafka Symposium (638-650). London: Institute of Germanic Studies.
• Valk, T. (2003). „Und heilt er nicht, so tötet ihn!“ Subjektzerfall und Dichterologie in Kafkas Erzählung „Ein Landarzt“. Hofmannsthal Jahrbuch, XI, 351-373.
• Weigel, S. (2006). Zu Franz Kafka. In L. Burkhardt (Ed.), Benjamin Handbuch (543-557). Stuttgart Weimar: Metzler.
• Wendorff, E. (1996). Die Funkopern von Hans Werner Henze. Hamburg: Musikwissenschaftliches Institut (Magister Arbeit).
• Žižek, S. (2014). Absolute Recoil. Towards a New Foundation of Dialectical Materialism. London: Verso.

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“HEALTH” AND “ILLNESS” IN THE MUSIC: A PROBLEMATIC FIELD

Abstract
The article synthesizes the cultural, historical and philosophical problem areas arising from the relationship of health / disease and music, with a focus on Western European music of the 19^th and early 20^th century. A first section gives an introductory overview of the representations of disease in operas and instrumental music. A second section examines medical histories of composers and the question of whether and to what extent illness may have had an effect on the creative process. In particular, works by Robert Schumann are examined in the light of his syphilis disease. Schumann was inspired by E. T. A. Hoffmann’s insane Kapellmeister Kreisler to write a piano cycle Kreisleriana, which gives the impression of insanity with compositional means. But the creation of such music and the structures of this music are anything but “insane”, they are well thought out to evoke the effect of madness. A very different impression brings the so-called Ghost Variations, a small cycle, Schumann’s last work. He believed that the music was given to him by angels – base is a subject that he had previously used in several works. The third part discusses the narrative of “ill art” on the one hand in the perspective it received from the Italian psychiatrist and coroner Cesare Lombroso. Illness, especially mental illness, in his opinion generates “degenerate” art. Illness, especially mental illness, in his opinion generates “degenerate” art. On the other hand, the opposite view is illuminated, pointing the disease, especially mental illness as a sign of the Chosen One. Thomas Mann embraces this perspective when he speaks of “genius-donating disease” in his Doctor Faustus. At the end there is an outlook on the ideological abuse of innovative art.

Key words
Opera, music, dialectics of illness and health, madness, healing by music, Beethoven, Schumann, Doctor Faustus.

References

• Appel’, B. R. (2006). Mozhno li uslyshat’ bolezn’? Ob otnoshenii k pozdnemu tvorchestvu [Is it Possible to Hear the Illness? On the Attitude to Late Works]. Muzikalnaja akademija, 4, 160-162. (in Russian).
• Appel, B. R. (2007). Robert Schumanns Krankheit und Tod im öffentlichen Diskurs: Zur Konstituierung des Schumann-Bildes in der zweiten Hälfte des 19. Jahrhunderts. In H. Loos (Ed.), Robert Schumann und die Öffentlichkeit: Hans Joachim Köhler zum 70. Geburtstag (275-312). Leipzig: Schroeder.
• Critchley, M. (1977). Aesthetic and Synaesthetic Experiences during Musical Perception. In M. Critchley & R. A. Henson (Eds.), Music and the Brain: Studies in the Neurology of Music (217-232). London: William Heinemann Medical Books.
• Franken, F. H. (2012). Die Krankheiten großer Komponisten. Wilhelmshafen: Noetzel.
• Gurevich, S. (2010). Robert Shuman: bolezn’ i tvorchestvo [Robert Schumann: Illness and Creativity]. Muzikalnaja psichologija i psichoterapija, 4 (19), 30-39. (in Russian).
• Hoffmann, E. T. A. (1963). Fantasiestücke in Callots Manier, Kreisleriana. In Poetische Werke in sechs Bänden, Bd. 1. Berlin: Aufbau.
• Jaspers, K. (1922). Strindberg und van Gogh. Leipzig: Bircher.
• Kant, I. (1977). Kritik der Urteilskraft. In Werke in zwölf Bänden, Bd. 10 (73-457). Frankfurt am Main: Suhrkamp.
• Knechtges-Obrecht, I. (1985). Robert Schumann im Spiegel seiner späten Klavierwerke. Regensburg: Bosse.
• Koelsch, S. (2012). Brain and Music. Chichester: Wiley-Blackwell.
• Kunze, S. (1996). Ludwig van Beethoven. Die Werke im Spiegel seiner Zeit; gesammelte Konzertberichte und Rezensionen bis 1830. Laaber: Laaber.
• Litzmann, B. (1971). Clara Schumann, ein Künstlerleben nach Tagebüchern und Briefen, Bd. 2, Ehejahre 1840-1856. Hildesheim: Olms.
• Lombroso, C. (1864). Genio e follia, in rapporto alla medicina legale, alla critica ed alla storia [Genious and Madness in Medicine Legacy, Criticism and History]. Milano: Giuseppe Chiusi. (in Italian).
• Mann, T. (1990). Doktor Faustus. Frankfurt: Fischer.
• Nordau, M. (1892-1893). Entartung. Berlin: Duncker.
• Olander, D. M. (2008). Illness Narratives in Nineteenth-Century German Instrumental Music. Retrieved from http://diginole.lib.fsu.edu/islandora/object/fsu:180513/ datastream/PDF/view
• Osterwold, M. (2002). Muzika: Musikbezogene Werke psychisch Kranker und ihre Bearbeitung durch zeitgenössische Komponisten. Heidelberger Jahrbücher, 46, 225-244.
• Pfitzner, H. (1920). Die neue Ästhetik der musikalischen Impotenz. Ein Verwesungssymptom. München: Verlag der Süddeutschen Monatshefte.
• Radkau, J. (2000). Das Zeitalter der Nervosität. Deutschland zwischen Bismarck und Hitler. München: Econ-Ullstein-List-Verl.
• Saary, M. (1983). Persönlichkeit und musikdramatische Kreativität Hugo Wolfs. Tutzing: Hans Schneider.
• Sandblom, P. (1992). Creativity and Disease: How Illness Affects Literature, Art and Music. New York: Marion Boyars.
• Sartin, J. (2010). Contagious Rhythm: Infectious Diseases of 20^th Century Musicians. Clinical Medical Research, 8(2), 106-113.
• Seiffert, W.-D. (1999). Robert Schumanns Thema mit Variationen Es-Dur, genannt „Geistervariationen“. In S. Kurth & Bernd (Eds.), Compositionswissenschaft: Festschrift Reinhold und Roswitha Schlötterer zum 70. Geburtstag (189-214). Augsburg: Wißner.
• Storr, A. (1992). Music and the Mind. New York: The Free Press.
• Trethowan, W. H. (1977). Music and Mental Disorder. In M. Critchley (Ed.), Music and the Brain (398-432). London: William Heinemann Medical Books.

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AUTONOMY AND RESPONSIBILITY – PHILOSOPHICAL CONSIDERATIONS ON THE MORAL RELATIONSHIP BETWEEN A PHYSICIAN AND A PATIENT

Abstract
For almost two millennia the relationship between a physician and a patient, with regard to medical treatment, was settled according to the paternalistic moral principles laid down in the Hippocratic oath and later, in a modernized diction, in the Declaration of Geneva. With social und scientific changes occurring over the recent decades this structure lost its ethical balance and, thus, requires an amendment. Medicine is split into a curative part and a new field of scientific biomedicine, researched in laboratories independently from the relationship between a physician and a patient. While doctors have been experiencing increasing economic and legal restrictions, actual and potential patients have been tending to make use of the new medical opportunities, claiming their right to autonomous decisions. With advances made in biomedicine, the concept of health became broader and now it includes all sorts of the desired treatment (Wunschmedizin) and projective diagnosis. Today not only patients seek medical assistance, but also clients who, on the basis of their own right for autonomy, claim to have their bodily wishes fulfilled by medical practitioners. The article examines the ethical implications of these changes, with special attention paid to the concept of autonomy. Autonomy, in Kant’s enlightened deontological ethics, is the basis of such universal moral principles as the human dignity and the social responsibility. However, as can be shown, for contemporary biomedical ethics the concept of autonomy is based on libertarianism and utilitarianism. Moreover, the newly revised Declaration of Geneva neither is able to solve the moral dilemma physicians have to face choosing between professional duty and own conscience, nor can it compensate for the lack of responsibility of both sides in the relationship between a physician and a patient. Mutual respect can help to recreate a full-fledged notion of autonomy that would regain its moral value.

Key words
Biomedical ethics, libertarianism, utilitarianism, Kant, autonomy, dignity, responsibility, informed consent, Hippocratic oath, the Declaration of Geneva.

References

• Beauchamp, T. L., & Childress, J. F. (2013). Principles of Biomedical Ethics. Oxford: University Press.
• Berlin, I. (2006). Zwei Freiheitsbegriffe. In Freiheit. Vier Versuche (197-256). Frankfurt: Fischer.
• Cassell, E. (1982). The Nature of Suffering and the Goals of Medicine. The New England Journal of Medicine, 306 (11), 639-645.
• Franzkowiak, P., & Sabo, P. (Eds.). (1993). Dokumente der Gesundheitsförderung. Mainz: Sabo.
• Gelöbnis. (2015). (Muster)-Berufsordnung für die in Deutschland tätigen Ärztinnen und Ärzte. Deutsches Ärzteblatt. doi: 10.3238/aerztebl.2015.mbo_daet2015.
• Kant, I. (1965). Grundlegung zur Metaphysik der Sitten. Hamburg: Meiner.
• Kant, I. (1996). Beantwortung der Frage: Was ist Aufklärung? In Werkausgabe, Bd. XI. Frankfurt: Suhrkamp.
• Kant, I. (2003). Kritik der praktischen Vernunft. Hamburg: Meiner.
• Langanke, M., Erdmann, P., Robienski, J., & Rudnik-Schöneborn, S. (2015). Zufallsbefunde bei molekulargenetischen Untersuchungen. Berlin: Springer.
• Maio, G. (2012). Mittelpunkt Mensch. Ethik in der Medizin. Stuttgart: Schattauer.
• Quante, M. (2010). Menschenwürde und personale Autonomie. Hamburg: Meiner.
• Rolf, S. (2008). Respekt vor Patientenautonomie und Achtung der Menschenwürde. Zeitschrift für Evangelische Ethik, 52, 200-211.
• Savulescu, J., & Kahane, G. (2009). The Moral Obligation to Create Children with the Best Chance of the Best Life. Bioethics, 23, 274-290.

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BUDDHISM AND PHENOMENOLOGY: WITH SPECIAL REFERENCE TO MINDFULNESS MEDITATION

Abstract
Unlike most other philosophical systems of India, Buddhism, though it gives a central place to “consciousness” in its philosophical enquiry, does not raise its status to a transcendental metaphysical level. Buddhism, in this way, has a special affinity with the phenomenological approach. The present paper focuses on the points of a contact between phenomenology and mindfulness meditation, the Buddhist spiritual practice. The paper is divided into three parts. The first part gives an account of the four kinds of mindfulness meditation based on the Buddha’s sermons on mindfulness. Then it focuses on their core features, namely, “objectivity”, “impermanence and other essential features” and “dynamic, yet passive awareness”. These features bring the two approaches close to each other. The second part brings out similarities and differences between the two approaches. The phenomenological approach, like the approach of mindfulness meditation regards consciousness as being of the intentional and propositional nature. It also emphasizes immanent to consciousness and brackets transcendent to it. Both approaches exhibit a scientific temperament and both tend to be presupposition-less. In spite of these close similarities, there are glaring differences between these two approaches. The phenomenological inquiry is aimed at intellectuality, whereas that of the Buddhist approach is spiritual. Phenomenology attributes reality to essences, whereas there is a tendency to deny ontological status to essences in Buddhism. Husserl’s acceptance of transcendental or pure ego contrasts with the no-self theory of Buddhism. Intentionality attributed to consciousness is also alien to all forms of Buddhism. The third part of the paper asserts the similarities and differences between the two approaches open to various possible forms of phenomenological practice. Furthermore, the paper suggests that different models of phenomenology are possible within Buddhism.

Key words
Mindfulness meditation, consciousness, svalakṣaṇa, sāmānyalakṣaṇa, emptiness, intentionality, essences, pure ego, presuppositionless approach, propositional consciousness, objectivity.

References

• Pradhan, P. (Ed.). (1967). Abhidharmakośa and Abhidharmakośabhāṣya of Vasubandhu. Patna: K.P. Jayaswal Research Institute.
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• Balasubramanian, R. (1992). Advaita Vedānta on the Problem of Enworlded Subjectivity. In D. P. Chattopadyaya, L. Embree & J. Mohanty (Eds.), Phenomenology and Indian Philosophy (77–93). New York: SUNY Press.
• Balslev, A. N. (1992). Analysis of I-consciousness in the Transcendental Phenomenology and Indian Philosophy. In D. P. Chattopadyaya, L. Embree & J. Mohanty (Eds.), Phenomenology and Indian Philosophy (113-140). New York: SUNY Press.
• Burte, D. P. (2015). “Nature” and “Elementary Nature” in Phenomenology and Sāṅkhya. Journal of Indian Council of Philosophical Research, 32 (1), 31-43.
• Goenka, S. & Twokov, H. (2000). Superscience: An Interview with S. N. Goenka on the Techniques of Buddhist Practice. Tricycle, 10 (2). Retrieved from https://tricycle.org/magazine/superscience/
• Husserl, E. (1983). Ideas Pertaining to a pure Penomenology and to a Phenomenological Philosophy. The Hague: Martinus Nijhoff.
• Kochumuttom, T. (1982). A Buddhist Doctrine of Experience. Delhi: Motilal Banarsidass.
• Lusthaus, D. (2002). Buddhist Phenomenology, a Philosophical Investigation of Yogācāra Buddhism and the Ch’eng Wei-Shih Lun. London: Routledge.
• Mohanty, J. N. (1962). Reflections on the Nyāya Theory of Avayavipratyakṣa. Journal of Indian Academy of Philosophy, I (1), 33-41.
• Narada, V. T. (1979). A Manual of Abhidhamma. Malaysia: Buddhist Missionary Society.
• Narada, V. T. (1988). The Buddha and His Teachings. Malaysia: Buddhist Missionary Society.
• Puligandla, R. (1970). Phenomenological Reduction and Yogic Meditation. Philosophy East and West, 20(1), 9-33
• Shuhmann, K. (1992). Husserl and Indian Thought. In D. P. Chattopadyaya, L. Embree & J. Mohanty (Eds.), Phenomenology and Indian Philosophy (20–43). New York: SUNY Press.
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• Tarski, A. (1944). The Semantic Conception of Truth and the Foundation of Semantics. Philosophy and Phenomenological Research, 4(3), 341-376.
• Vignemont, F. de. (2015). Bodily Awareness. Stanford Encyclopaedia of Philosophy. Stanford Encyclopedia of Philosophy Archive. Retrieved from https://plato.stanford.edu/archives/spr2018/entries/bodily-awareness/
• Wittgenstein, L. (1922). Tractatus Logico-philosophicus. London: Kegan Paul, Trench Trubner & Co. Ltd.