Fontana, D. (1997). Authority in Buddhism and in Western scientific psychology. In J. Pickering (Ed.), The authority of experience: Essays on Buddhism and psychology
(pp. 31–47). Surrey, Great Britain: Curzon Press.Forgie, J. W (1985). Hyper-Kantianism in recent discussions of mystical experience. Religious Studies,
21(2), 205–218.Forman, R. К. C. (1989). Paramartha and modern constructivists on mysticism: Epistemological monomorphism versus duomorphism. Philosophy East and West,
39(4), 391–418.Forman, R. К. C. (Ed.). (1990a). The problem of pure consciousness: Mysticism and philosophy.
New York: Oxford University Press.Forman, R. К. C. (1990b). Introduction: Mysticism, constructivism, and forgetting. In R. К. C. Forman (Ed.), The problem of pure consciousness: Mysticism and philosophy
(pp. 3–49). New York: Oxford University Press.Forman, R. К. C. (1993). Mystical knowledge. Knowledge by identity. Journal of the American Academy of Religion,
61(4), 705–738.Forman, R. К. C. (Ed.). (1998a). The innate capacity: Mysticism, psychology, and philosophy.
New York: Oxford University Press.Forman, R. К. C. (1998b). Introduction: Mystical consciousness, the innate capacity, and the perennial psychology. In R. К. C. Forman (Ed.), The innate capacity: Mysticism, psychology, and philosophy
(pp. 3–41). New York: Oxford University Press.Fort, A. O. (1996). Review of A. Sharma, The philosophy of religion and Advaita Vedanta: A comparative study in religion and reason. The Journal of Religion,
76(4), 664–665.Foucault, M. (1970). The order of things: An archeology of the human sciences.
New York: Random House.Frakenberry, N. (1987). Religion and radical empiricism.
Albany: State University of New York Press.Frank, M. (1989). What is neostructuralism?
(S. Wilke & R. Gray, Trans.). Minneapolis: University of Minnesota Press.Fruhlich, M. (1993). The intersubjectivity of the mystic: A study of Teresa of Avila’s Interior Castle.
Atlanta, GA: Scholars Press.Fuchs, S. (1992). The professional quest for truth: A social theory of science and knowledge.
Albany: State University of New York Press.Funk J. (1994). Unanimity and disagreement among transpersonal psychologists. In M. E. Miller & S. R. Cook-Greuter (Eds.), Transcendence and mature thought in adulthood: The further reaches of adult development
(pp. 3–36). Lanham, MD: Rowman & Littlefield.Gadamer, H-G. (1990). Truth and method
(2nd rev. ed.). (J. Weinsheimer & D. G. Marshall, Trans.). New York: Crossroad. Русское издание: Х. -Г. Гадамер, «Истина и метод», М.: «Прогресс», 1988Gardner, Н. (1981). The quest for the mind: Piaget, Luvi-Strauss, and the structuralist movement
(2nd ed.). Chicago: University of Chicago Press.Garfield, J. (1994). Dependent arising and the emptiness of emptiness. Why did Nagarjuna start with causation? Philosophy East and West,
44,219–250.Gatens-Robinson, E. (1993). Why falsificationism is the wrong paradigm for evolutionary epistemology: An analysis of Hull’s Selection Theory. Philosophy of Science,
60(4), 535–557.Gelpi, D. L. (1994). The turn to experience in contemporary theology.
New York: Paulist Press.Gelpi, D. L. (2000). Varieties of transcendental experience: A study in constructive postmodernism.
Collegeville, MN: Liturgical Press.Gendlin, E. T. (1987). A philosophical critique of the concept of narcissism: The significance of the awareness movement. In D. M. Levin (Ed.), Pathologies of the modern self: Postmodern studies on narcissism, schizophrenia, and depression
(pp. 251–304). New York: New York University Press.Gill, J. H. (1984). Mysticism and mediation. Faith and Philosophy,
Jan (1), 111–121.Gill, J. H. (1989). Mediated transcendence: A postmodern reflection.
Мазоп, GA: Mercer University Press.