Who Is Philip Goff & His Philosophy?

Who Is Philip Goff & His Philosophy?

by R.E. Slater & ChatGPT-5

Philip Goff

Biography

Philip Goff is Professor of Philosophy at Durham University (UK). durham.ac.uk+2iai.tv+2. His academic training includes a PhD from the University of Reading under the supervision of Galen Strawson. Wikipedia+1

Goff’s primary research focus is the philosophy of mind - and specifically how consciousness can be integrated into a coherent view of reality. He is best known for defending a version of panpsychism, the idea that consciousness is a fundamental and ubiquitous feature of the physical world. durham.ac.uk+2Aeon+2

In recent years he has also engaged deeply with issues in philosophy of religion, exploring conceptions of cosmic purpose, spirituality, and Christianity in ways that aim to bridge secular and religious perspectives. philipgoffphilosophy.com+2Aeon+2

Goff describes his early philosophical journey as moving from materialism and dualism toward panpsychism, largely driven by the “hard problem” of consciousness (i.e., how subjective experience arises). Wikipedia

He has published a large number of academic papers (50+), several books for both specialist and general audiences, and participates in public-philosophical outreach via podcasts, media appearances, and his blog. durham.ac.uk+1

Current Investigations

Here are some of the current lines of investigation Professor Goff is actively pursuing:

1. Consciousness & the Scientific Worldview
   He questions whether the current scientific framework - especially its quantitative, objective bias stemming from the scientific revolution (e.g., Galileo Galilei’s separation of quantitative measurement from qualitative experience) - is sufficient to account for consciousness. As one article puts it: “science is rightly celebrated … but the problem of consciousness is revealing that there may be a limit to what we can learn through science alone.” durham.ac.uk+1
   Goff explores how consciousness might be fundamental: rather than emerging from matter or being a separate substance, it may be built into reality’s fabric (panpsychism). He asks: How do we fit consciousness into our overall theory of reality? durham.ac.uk+1

2. Cosmic Purpose, Fine-Tuning, and Religion
   In his book Why? The Purpose of the Universe (2023) Goff argues that the universality of consciousness and the fine-tuning of the cosmos together point toward a kind of cosmic purpose - a “middle way” between atheism and traditional theism. philipgoffphilosophy.com+1
   He investigates how panpsychism (or related metaphysical frameworks) might provide a new philosophical foundation for religious and spiritual thought that is compatible with modern science and liberal values. durham.ac.uk

3. Christianity and Spiritual/Religious Identity
   Goff has more recently turned explicit attention to Christianity and the philosophy of religion. In a 2024 essay he writes that he has come to think “a heretical form of Christianity might be true.” Aeon
   His current work in this space seems to probe:

   • how religious belief can be re-imagined in light of consciousness metaphysics and panpsychism;

   • how a philosophy of consciousness might inform religious doctrines (e.g., on creation, immanence, the divine mind, etc.);

   • how Christianity (broadly understood) might engage with the growing philosophical consensus that consciousness cannot be simply reduced to physical processes.

4. Metaphysics of Mind, Integration Problems, and Combination
   On the purely philosophical side, Goff continues to wrestle with standard problems of panpsychism: the “combination problem” (how micro-experiences combine into macro consciousness), the grounding relation between physical and phenomenal, and implications for free will, value, and ontology. (See his earlier work, but still ongoing). durham.ac.uk
   He also examines how physicalism and dualism fall short, and how his preferred alternatives can be developed further - including how consciousness might contribute to or constrain physical theory (rather than being epiphenomenal). durham.ac.uk

To Summarize

• Goff is working at the intersection of philosophy of mind, metaphysics, and philosophy of religion/spirituality.

• His key research questions include: What is consciousness? How does it fit into reality? Is there cosmic purpose? Can religious/spiritual frameworks (such as Christianity) coherently integrate with a metaphysics of consciousness?

• His current investigations are shifting more explicitly into the space of religion and theology, while still grounded in rigorous metaphysical philosophy of consciousness.

---

Philip Goff and Process Philosophy / Theology

1. Points of Engagement

Although Philip Goff does not formally identify himself as a process philosopher, several of his writings and public dialogues show clear affinities with, and occasional references to, process philosophy and process theology, particularly in relation to Whiteheadian cosmology and panpsychism.

• Dialogue on Process Thought:
  In “Dialoguing with Philip Goff about Consciousness, Panpsychism, and Process Philosophy” (Footnotes2Plato, Nov 2020), Goff participates in a direct exchange with process philosopher Matthew T. Segall. The discussion situates Goff’s panpsychism within a lineage that includes Alfred North Whitehead, suggesting that Goff’s metaphysics of consciousness can be viewed as a contemporary form of process philosophy reinterpreted for analytic philosophy.

• Engagement with Whitehead, Eddington, and Russell:
  Commentators on Goff’s book Why? The Purpose of the Universe (Oxford University Press, 2023) have noted his intellectual debt to early twentieth-century thinkers such as Whitehead, Eddington, and Bertrand Russell—all of whom sought to overcome Cartesian dualism through monistic or experiential frameworks. Goff similarly rejects the separation of mind and matter, arguing that consciousness is fundamental to the fabric of reality.

• Process-Theological Resonances:
  In his essay “A God of Limited Power” (Philosophy Now, Issue 165), Goff describes a conception of divinity that departs from classical omnipotence and immutability. Instead, God is portrayed as relational, responsive, and co-creative—a view that strongly parallels process-theological interpretations of the divine. Here, divine power is persuasive rather than coercive, working through the evolving cosmos rather than over it.

• Heretical Christianity and Panpsychist Theology:
  On his official website, Goff writes about his conversion to what he calls “a form of heretical Christianity.” His interest lies in exploring how a metaphysics of consciousness—rather than an external, interventionist deity—can ground a renewed spiritual vision of the world. This move toward a participatory and immanent divinity reflects key motifs of process theology, particularly its emphasis on divine-world interdependence and continuous becoming.

• Mentions of Whitehead in Public Commentary:
  Goff has occasionally referenced Whitehead directly, acknowledging that his own understanding of materialism, consciousness, and ontology shares conceptual space with Whitehead’s critique of mechanistic metaphysics. In one public post, he noted: “I probably should’ve mentioned Whitehead, but I stand by my definition of ‘materialism’,” suggesting familiarity and engagement with process metaphysics, even when approaching it from analytic philosophy.

---

2. Thematic Parallels

While Goff refrains from explicitly adopting Whitehead’s technical vocabulary (e.g., actual occasions, prehension, creative advance), the thematic convergence between his panpsychist cosmology and process metaphysics is substantial:

• Both ground reality in experience rather than inert matter.

• Both reject classical substance ontology, preferring a universe of relations and becoming.

• Both view consciousness as fundamental, not emergent.

• Both open theological space for a limited yet participatory God integrated within cosmic process.

• Both seek to reconcile science, metaphysics, and spirituality within a single evolving framework.

---

3. Conclusion

Philip Goff can be regarded as a philosophical ally of process thought rather than a formal adherent. His work revitalizes many of Whitehead’s central insights—particularly the primacy of experience, the critique of materialism, and the notion of a participatory cosmos—but reframes them within the language of analytic philosophy of mind and contemporary metaphysics of consciousness.

Thus, Goff’s corpus serves as a bridge between analytic panpsychism and continental process theology: a renewed attempt to articulate a worldview in which consciousness, purpose, and divine relationality are once again central to the meaning of the universe.

---

4. A Process-Like Annotated Bibliography

A compact, annotated bibliography (12 items) of Philip Goff’s own work since ~2020 that most clearly intersects with process-style themes (becoming, relational ontology, limited/divine power, panpsychism as a metaphysics compatible with religion), plus a few key context pieces. Ordered new → old.

1. “A God of Limited Power.” Philosophy Now 165 (Dec 2024/Jan 2025).
   Brief, public-facing argument for a non-omnipotent, relational God - strong resonance with process theology’s persuasive power model. philosophynow.org+2philosophynow.org+2

2. “I now think a heretical form of Christianity might be true.” Aeon (Oct 1, 2024).
   Goff narrates his shift toward a heterodox Christianity grounded in a consciousness-first metaphysics; theistic commitments framed in process-friendly, non-classical terms. Aeon+1

3. “The Mystery of Consciousness Shows There May Be a Limit to What Science Alone Can Achieve.” APA Blog (Aug 8, 2024).
   Argues that explaining experience requires philosophy alongside science - opening space for metaphysical pictures (like process/panpsychism) that reintegrate value and subjectivity. blog.apaonline.org

4. “The mystery of consciousness… there may be a limit to what we can learn through science alone.” Durham Thought-Leadership (Mar 15, 2024).
   Durham version of the same thesis; clear on why strictly quantitative frameworks struggle with qualia - an entry point to experiential/relational ontologies. durham.ac.uk+1

5. “Consciousness: why a leading theory has been branded ‘pseudoscience’.” Durham Thought-Leadership (Oct 2, 2023).
   On the IIT controversy; stresses science-philosophy cooperation to tackle mind - again pushing beyond reductive materialism toward experience-centered models. durham.ac.uk

6. Book: Why? The Purpose of the Universe (OUP, 2023).
   Lays out “cosmic purpose” beyond theism/atheism binaries; compatible with a dynamic, value-laden cosmos in which consciousness is fundamental. (Reviews below help situate it for theology/process readers.) The Guardian

7. “How Exactly Does Panpsychism Help Explain Consciousness?” Journal of Consciousness Studies 31(3–4), 2024.
   Clarifies explanatory payoffs of panpsychism; helpful for mapping how micro-experientiality could scale to macro-subjects (a live question for process metaphysics, too). durham.ac.uk

8. “Is the fine-tuning evidence for a multiverse?” Synthese (2024).
   Philosophy-of-cosmology piece; relates to Why? by assessing explanatory options (deity, purpose, multiverse). Useful background for process-inclined theology engaging science. durham.ac.uk

9. “Cosmological fine-tuning: the view from 2025.” Religious Studies (2025, with G. Lewis & L. Barnes). [cf: relevancy22 by r.e.slater: Index-Process Teleology; Process Thought & the Anthropic Principle]. State-of-play on fine-tuning - key empirical/theoretical terrain for any purposive-process cosmology. durham.ac.uk

10. Public dialogue: “Dialoguing with Philip Goff about Consciousness, Panpsychism, and Process Philosophy.” Footnotes2Plato (blog + video), Nov 18, 2020.
    Direct engagement with Whiteheadian process thinker Matthew T. Segall; locates Goff’s panpsychism in conversation with process cosmology. footnotes2plato.com+2youtube.com+2

11. Durham “Spotlight” profile: “challenging the foundations of science through philosophy.” (Feb 17, 2025).
    Short research overview linking his consciousness work with broader worldview questions, podcasts, and public philosophy. durham.ac.uk

12. Social posts announcing the turn toward Christianity & the Philosophy Now article.
    Useful for dating and framing the shift to explicitly theological exploration in public venues. X (formerly Twitter)+2X (formerly Twitter)+2

Contextual reviews (for theological/process readers)

• Christian Century review of Why? (PDF). Notes immediate points of contact with process theology for Christian engagement. The Christian Century

• Church Times review (Jan 12, 2024). Situates the project against fine-tuning/theology debates. churchtimes.co.uk

• The Guardian review (Dec 28, 2023, by Galen Strawson). Places the book in contemporary metaphysics of purpose. The Guardian

• Philosophy of Education Society review (Jan 29, 2024). Highlights links to Arthur Eddington/A.N.Whitehead/Bertrand Russell trajectories. philosophy-of-education.org 

---

Philip Goff’s publications since 2020

• 2025 — “Cosmological fine-tuning: the view from 2025.” Religious Studies (with G. Lewis & L. Barnes). DOI: 10.1017/S0034412525101170. durham.ac.uk

• 2024 — “Is the fine-tuning evidence for a multiverse?” Synthese 204(1), Art. 3. DOI: 10.1007/s11229-024-04621-z. durham.ac.uk

• 2024 — “How Exactly Does Panpsychism Help Explain Consciousness?” Journal of Consciousness Studies 31(3–4), 56–82. durham.ac.uk

• 2023 — Why? The Purpose of the Universe. Oxford University Press. global.oup.com

• 2022 — “Quantum mechanics and the consciousness constraint.” In S. Gao (ed.), Consciousness and Quantum Mechanics (OUP), 117–139. durham.ac.uk

• 2021 — “Is Consciousness Everywhere? Essays on Panpsychism.” Journal of Consciousness Studies 28(9), 9–15 (intro to the JCS special issue; co-edited with Alex Moran). durham.ac.uk

• 2021 — “Putting Consciousness First: Replies to Critics.” Journal of Consciousness Studies 28(9), 289–328. durham.ac.uk

• 2021 — “Essentialist modal rationalism.” Synthese 198, 2019–2027. durham.ac.uk

• 2020 — “Revelation, consciousness+ and the phenomenal powers view.” Topoi 39, 1089–1092. durham.ac.uk

• 2020 — “Panpsychism and Free Will: A Case Study in Liberal Naturalism.” Proceedings of the Aristotelian Society 120(2), 123–144. durham.ac.uk+1

• 2020 — Book review: “The integrated information theory: Important insights but not a complete theory of consciousness.” American Journal of Psychology 133(4), 523–526. Durham Research Online

• 2020 — “Universal consciousness and the ground of logic.” In B. Goecke & L. Jaskolla (eds.), Pantheism and Panpsychism (Brill/Mentis), 107–122. durham.ac.uk

• 2020 — “Cosmopsychism, micropsychism and the grounding relation.” In W. Seager (ed.), The Routledge Handbook of Panpsychism (Routledge). durham.ac.uk+1

• 2020 — (with S. Coleman) “Russellian monism.” In U. Kriegel (ed.), The Oxford Handbook of the Philosophy of Consciousness (OUP). durham.ac.uk

Earlier books (pre-2020, for context)

• 2019 — Galileo’s Error: Foundations for a New Science of Consciousness. Rider (UK) / Pantheon (US). Wikipedia

• 2017 — Consciousness and Fundamental Reality. Oxford University Press. global.oup.com

Note: Goff’s Durham page itself flags that he doesn’t regularly update it; the Durham Worktribe repository is the best current source and is what I used for the post-2020 items above. durham.ac.uk

---

Ongoing Research Projects / Themes

1. “How consciousness fits into our overall theory of reality”

   • On his staff profile he describes his main research project as: “trying to work out how consciousness fits into our overall theory of reality.” durham.ac.uk+3durham.ac.uk+3philipgoffphilosophy.com+3

   • He argues that both physicalism and dualism face serious problems, and he is constructing a version of panpsychism (or related views) to account for consciousness as a fundamental feature. durham.ac.uk+2durham.ac.uk+2

   • He is investigating the limits of the scientific-quantitative worldview in addressing consciousness (for example: the article “The mystery of consciousness shows there may be a limit to what science alone can achieve”). durham.ac.uk+1

2. Consciousness, panpsychism & metaphysics of mind

   • He explores themes such as: the combination problem (how micro‐experiences combine into macro-consciousness), grounding relations between physical and phenomenal, and how the metaphysical commitments of science might need to be revised. philipgoffphilosophy.com+2durham.ac.uk+2

   • He looks at value, logic, abstract objects, and other “non-physicalist” data (value objectivity, mathematical entities) and how these might integrate with his broader metaphysics. philipgoffphilosophy.com+1

3. Cosmic purpose, fine-tuning, and philosophy of religion

   • In his book Why? The Purpose of the Universe (2023) he investigates cosmic purpose, the fine-tuning of the universe, whether a middle path between traditional theism and atheism is viable, and the role consciousness plays in that story. philipgoffphilosophy.com+2durham.ac.uk+2

   • He is engaging explicitly with religious/spiritual questions: for example investigating a “heretical form of Christianity” as a possibility, and thinking through how metaphysics of consciousness might inform religious doctrine. philipgoffphilosophy.com

   • He is exploring how the metaphysical view of panpsychism might provide a framework compatible with liberal values and modern science while addressing questions traditionally handled by religion. durham.ac.uk+1

4. Challenge to scientism and boundary of science/philosophy

   • He argues that the standard scientific method (quantitative, experimental) may not suffice to capture consciousness and other “hard” phenomena, hence philosophy must play a critical role. durham.ac.uk+1

   • He is investigating how philosophical, metaphysical, and normative (value) data should be integrated into a comprehensive worldview — not sidelined. philipgoffphilosophy.com

5. Religious identity & Christian investigation

   • On his website, Goff states he “recently converted to a form of ‘heretical Christianity’” and writes on what that might mean. philipgoffphilosophy.com

   • He is exploring what Christianity (or forms thereof) can look like if one accepts a panpsychist metaphysics, how doctrines might be reinterpreted, and how religious experience intersects with consciousness research.

---

Key Links & Resources

• Durham staff profile page: “My main research project …” durham.ac.uk

• Durham thought-leadership article: “The mystery of consciousness shows there may be a limit to what science alone can achieve.” (March 2024) durham.ac.uk

• Durham “Spotlight on: Professor Philip Goff” (February 2025) describing his work, themes and aims. durham.ac.uk

• Official personal website “About” page, listing themes: consciousness & panpsychism; the purpose of the universe; values, religion & politics. philipgoffphilosophy.com

Processual Consciousness as a Fundamental Property of the Universe

An Overview of the Leading Theories of Consciousness

Consciousness and the Unified Self:

From Physicalist Emergence

to Processual Becoming

Is Consciousness a Fundamental and Ubiquitous Property of the Universe?

by R.E. Slater & ChatGPT-5

Is Consciousness Fundamental? - Annaka Harris

with Alex O'Connor

link to website

• Chapter 1) The Mystery, An Introduction

  

• Chapter 2) Is Consciousness Fundamental?

  Featuring Philip Goff and Adam Frank

  

• Chapter 3) The Dance

  Featuring Sean Carroll, Brian Greene, and Janna Levin

  

• Chapter 4) Plants and Parasites

  Featuring Daniel Chamovitz, Patrick House, and Zoë Schlanger

  

• Chapter 5) The Self

  Featuring Anil Seth and David Eagleman

  

• Chapter 6) From Signals to Sensations

  Featuring David Eagleman and Sascha Fink

  

• Chapter 7) Memory, Meditation, and Mind

  Featuring Christof Koch, Susan Blackmore, and Joseph Goldstein

  

• Chapter 8) Space and Time

  Featuring Lee Smolin, Carlo Rovelli, and George Musser

  

• Chapter 9) Consciousness as Fundamental

  Featuring Donald Hoffman and Sara Walker

  

• Chapter 10) The Future of Science

  

Is Everything Consciousness? - Philip Goff

with Alex O'Connor: "Panpsychism v Physicalism"

Philip Goff website

---

Preface

Throughout human history, two questions have persisted at the root of philosophy, religion, and science: What is consciousness? and What is the Self? The former seeks to understand the inner light by which we perceive the world; the latter, the perceiver themself. The inquiry has never been merely academic. It determines how we interpret existence, identity, and meaning. Whether consciousness emerges from matter or matter unfolds from consciousness remains a defining tension between physicalist and panpsychist worldviews.

This essay approaches these questions through a process-philosophical lens, synthesizing insights from physics, metaphysics, and spiritual traditions. It explores the dynamic unity between consciousness and creation, moving from the ontological ground of awareness to the relational event of selfhood and, finally, to the paradox of illusion and integration that defines human experience.

---

Introduction

The physicalist claims that consciousness emerges from creation. The pantheist claims that consciousness is creation itself. Between them lies a spectrum of metaphysical interpretations — materialism, panpsychism, idealism, and process thought — each attempting to bridge the gap between the subjective and the objective, the perceiver and the perceived.

If consciousness is derivative, then the universe is a vast machine that somehow generates awareness. If consciousness is fundamental, then the universe itself is a manifestation of awareness — a living field of experiential relations that give rise to matter, mathematics, and mind alike.

The question, then, is not simply what consciousness is, but what reality must be for consciousness to exist at all. This leads us to a deeper, processual understanding of both consciousness and the Self as events within an ongoing creative unfolding of the cosmos.

---

I. Consciousness as Ground

Consciousness is not merely a function of neural complexity; it is the inner dimension of reality itself — the capacity for awareness, differentiation, and valuation. In Whiteheadian process philosophy, every actual entity possesses a degree of interiority or prehension — the ability to feel and integrate aspects of the world into itself. Consciousness, therefore, is not an epiphenomenon but the self-enjoyment of actuality, the universe’s ability to know itself from within.

Rather than being “inside” the cosmos, consciousness is the cosmos viewed from the inside out. The world is not a machine that happens to produce experience; it is experience that has learned to take form, crystallizing into the structures we call physics and biology. Consciousness thus underlies the Standard Model of quantum physics, the mathematical laws that describe it, and even the causal logic of time itself. It is the ground and grammar of processual being and becoming.

---

II. Consciousness as Relationality

If consciousness is the ground of being, it is also the relational motion by which all being becomes. Consciousness is not a static entity; it is an act — a continual process of connecting, feeling, and interpreting. Every moment of awareness is a bridge between self and world, past and future, actuality and potentiality.

This relational character reveals consciousness as inter-subjective. It arises in and through connection, not isolation. The field of awareness that we call “mind” is therefore the localized expression of a universal relational fabric — the same fabric that physics describes as entangled fields and cosmology as spacetime curvature. Consciousness, in this sense, is the feeling tone of relationality itself.

---

III. The Self as Event

The Self is not a permanent soul encased within matter; it is a series of experiential events stitched together by memory, intention, and creative continuity. Whitehead describes each such event as an actual occasion — a moment of becoming that arises from the past, integrates the world into itself, and then perishes into objectivity, leaving its trace for future events to inherit.

Our “I” is therefore not a noun but a verb, not a substance but a process of concrescence — the creative unification of many experiences into one coherent act of feeling. What we call “personal identity” is a flowing stream of such unifications, each new moment inheriting and transforming what came before.

The Self is real, yet ever-changing. It is the story the cosmos tells itself through us — a living current of universal creativity localized in a particular pattern of awareness.

---

IV. The Self as Illusion and Integration

From another vantage — Buddhist, phenomenological, and neuroscientific — the Self appears illusory. There is no fixed entity behind the flux of sensations, thoughts, and memories. The “I” is a functional fiction, a narrative that the brain constructs to maintain coherence. Yet illusion here does not mean deception; it means projection. The Self is an emergent pattern that allows consciousness to focus within limitation.

Process theology reconciles these views: the Self is illusory as isolated ego, but real as relational process. We are not autonomous centers detached from the cosmos; we are the cosmos briefly gathering itself into a center of experience. In this sense, illusion and reality coincide: the illusion of separateness makes possible the reality of participation.

---

V. The Holographic Perception

Human beings perceive only a narrow slice of the universe’s total unfolding. Our three-dimensional, temporally sequenced world may be a holographic projection of a deeper multidimensional order — a limited cross-section our cognition can sustain. Just as a hologram contains the whole image within each fragment, each moment of consciousness contains a reflection of the whole.

We cannot perceive space-time’s full unfolding because we are that unfolding, localized and slowed enough to experience meaning. Thus, our perception is not false but incomplete — a necessary compression of infinity into coherence. Consciousness, then, is the universe perceiving itself through a partial lens, discovering its own possibilities through finite forms.

---

VI. Processual Synthesis

Physicalism and pantheism need not oppose each other. In process thought, creation and consciousness are co-emergent. Matter evolves toward mind, even as mind expresses itself through matter. Reality is not a dualism of substance and spirit, but a mutually enfolded process of immanence and transcendence — the world as the divine adventure of self-realization.

In this synthesis, consciousness is both foundation and flowering; the Self is both wave and ocean. Each moment of awareness is a creative act whereby the universe learns to know itself anew. To be conscious is to participate in the ongoing genesis of reality.

---

Conclusion

Consciousness is the self-illuminating essence of existence, and the Self is a momentary pattern within that illumination. Both are inseparable aspects of one process — the infinite becoming finite, the finite realizing the infinite.

To awaken is to recognize that our individuality is not a prison but a portal; that each act of awareness participates in the cosmic act of creation. We are not observers of the universe — we are the universe observing itself, fleetingly aware of its own divinity in motion.

---

Bibliology

Primary Philosophical Sources

• Alfred North Whitehead, Process and Reality (1929)

• Charles Hartshorne, The Divine Relativity (1948)

• Henri Bergson, Creative Evolution (1907)

• David Bohm, Wholeness and the Implicate Order (1980)

• Baruch Spinoza, Ethics (1677)

• William James, Essays in Radical Empiricism (1912)

Comparative & Spiritual Sources

• Upanishads, esp. Mandukya and Chandogya

• Śaṅkara, Vivekachudamani

• Nāgārjuna, Mūlamadhyamakakārikā

• Meister Eckhart, Sermons and Treatises

• Teilhard de Chardin, The Phenomenon of Man (1955)

• Thich Nhat Hanh, The Miracle of Mindfulness (1975)

Contemporary & Interdisciplinary Works

• David Chalmers, The Conscious Mind (1996)

• Evan Thompson, Mind in Life: Biology, Phenomenology, and the Sciences of Mind (2007)

• Thomas Nagel, Mind and Cosmos (2012)

• Rupert Spira, Being Aware of Being Aware (2017)

• Philip Clayton, Adventures in the Spirit: God, World, Divine Action (2008)

• Sean Carroll, The Big Picture: On the Origins of Life, Meaning, and the Universe Itself (2016)