Philosophy and Society 2025 – 36/4
Spirituality and Consciousness
The thematic section Spirituality and Consciousness brings together a set of contributions that critically re-examine the relationship between consciousness, spirituality, and contemporary philosophy. Departing from reductionist and exclusively physicalist accounts, the articles explore alternative ontological, phenomenological, and experiential approaches to consciousness, engaging both classical philosophical traditions and emerging theoretical frameworks. Through discussions of cosmopsychism, meditation, phenomenology, madness, and spiritual experience, the section advances an interdisciplinary dialogue that situates consciousness as a central philosophical problem with profound existential, ethical, and cultural implications for the twenty-first century.
In his article “Spirituality and Consciousness: An Emerging Vision for the 21st Century”, Ed Kelly articulates a comprehensive critique of physicalism, proposing instead scientifically grounded alternatives that treat consciousness as ontologically fundamental rather than a mere reduction to cerebral processes. By aligning these perspectives with spiritual traditions, Kelly highlights phenomena that remain inexplicable within a physicalist framework. Crucially, the text emphasizes the profound existential implications that such a paradigm shift in our worldview would entail.
The article titled “What is It Like to Be the Universe?” explores the nature of cosmic subjectivity” Paul Marshall examines the arguments supporting cosmopsychism—the position that the entire cosmos is a single conscious entity—and considers how this insight allows us to rethink the nature of intersubjectivity. In addressing these questions, Marshall draws primarily upon mystical experiences as a guiding thread, while also invoking Leibnizian monadology to provide a robust conceptual framework for his theory.
In his article “Consciousness, Spirituality, and Ontological Depth”, Itay Shani seeks to conceptually grasp spiritual experience as the establishment of a connection with a transpersonal cosmic consciousness. Aligning his arguments with perennial philosophy, Shani defends this interpretation while systematically addressing potential counter-arguments. The primary contribution of the article is the concept of ontological depth, or intensity, which describes the progression of spiritual development toward deeper states of consciousness—a notion the author contrasts with the "flatness" of modern ontologies.
In his article “Deviations in the Dark: About Bats, Veterans, Visionaries, and Philosophers”, Wouter Kusters proceeds from the thesis that psychosis should be interpreted not primarily as a pathology, but rather as a comprehensible and philosophically significant experience. In fact, the text suggests that psychosis itself constitutes a form of proto-philosophy or hyper-philosophy. In alignment with this view, the author analyzes the figure of the "visionary," exploring the intersections of spiritual, religious, and mystical encounters.
The article titled “Is Meditation the Royal Road that Leads to Pure Consciousness?” focuses on states of consciousness characterized by an absence of specific phenomenal qualities and particular intentional objects. While spiritual and mystical traditions have referenced this experience for millennia, it raises the question of which method or path serves as the most effective gateway to it. In this piece, Mark Losoncz engages in a critique of Thomas Metzinger’s work, arguing that it is highly problematic to claim that meditation is the primary candidate among the various paths leading toward pure consciousness.
The next contribution is Bence Peter Marosán’s article, “Spirituality, Consciousness and the Emancipation of Life: Michel Henry’s Spiritualist and Catholic Interpretation of Karl Marx”. Through the lens of this French phenomenologist, the author demonstrates how a distinct form of spirituality can be conceived based on the self-affectivity of immanent life. Utilizing this conceptual framework, the text proceeds to analyze Henry’s interpretation of Marx, which applies this radical phenomenology of life to the inherent barbarism of capitalism.
Finally, also as part of this special issue, we present Rick Repetti’s article, “Prolegomena to a Philosophy of Meditation and Spirituality”, which proposes a theoretical framework for the philosophy of meditation. Repetti takes into account the personal and exceptional aspects of meditation, the diversity of practices, and contemporary debates surrounding the subject. A central thesis of the article is that meditation is more than a mere technique; it is a three-dimensional phenomenon encompassing practices, states, and traits.
STUDIES AND ARTICLES
The Studies and Articles section of this issue presents six substantial contributions spanning political philosophy, social theory, philosophy of science, gender studies, and education. Taken together, these articles combine historical reflection, conceptual analysis, and empirical research, demonstrating how philosophy and the social sciences engage with contemporary political, institutional, and cultural challenges.
In “Liberal Provocations: Why Carlo Rosselli Is Still Relevant Today,” Florian Maiwald revisits the thought of Carlo Rosselli, a key figure of Italian social liberalism. Maiwald argues that Rosselli’s attempt to reconcile liberal freedoms with social justice remains highly relevant in the context of contemporary democratic crises, offering an alternative to both technocratic individualism and authoritarian appropriations of liberalism.
Rachel Armstrong’s article “Monstrous Matter: The Microbial Foundations for a Living Planet” crosses disciplinary boundaries by examining microbial life not merely as a biological substrate, but as a conceptual framework for rethinking materiality, agency, and planetary interdependence. The article challenges entrenched distinctions between nature and culture and opens new perspectives on life and ecological relations.
In “The Philosophers Have Only Interpreted the World,” Jonathan Wolff reflects on the practice of philosophy itself, drawing inspiration from Marx’s well-known thesis. Wolff examines the possibilities and limits of philosophical interpretation and social intervention, arguing for a form of critical thought that remains both engaged and reflexive about its own social role.
An empirical dimension is introduced by Valentina Bošković Marković in “The Attitudes of Teaching and Non-Teaching Staff towards Gender Equality and Gender Quotas in Higher Education: A Case Study from Serbia.” The article analyses how university staff perceive gender equality and quota policies, highlighting tensions between meritocratic ideals, fairness, and institutional change, with significant implications for higher education policy and practice.
In “Hardt and Negri’s Political Ontology: The Scope of the Multitude and the Reality of the Revolutionary,” Sara Dragišić offers a theoretical examination of the ontology of the multitude developed by Michael Hardt and Antonio Negri. The article critically assesses concepts of collective subjectivity, biopolitics, and revolutionary agency, evaluating both the strengths and limitations of this influential framework for understanding contemporary capitalism.
The section concludes with “Theoretical-Political Renewal in Education and Its Contradictions under Neoliberalism: An Inquiry into the Debates and Challenges of the Chilean Case in the Twenty-First Century,” by Silvia Redon Pantoja and Nicol A. Barria-Asenjo. Focusing on educational reforms in Chile, the authors analyse how neoliberal governance models shape education systems while also exploring how social movements articulate alternative, democratic, and egalitarian visions of education.
