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This paper explores cosmopsychism's explanatory aspirations from a programmatic perspective. The bulk of the text consists of an argument in favor of the conclusion that cosmopsychism suffers from no insurmountable  individuation  problem (IND). I argue that the widespread tendency to view IND as a mirror-image of micropsychism's combination problem (CP) is mistaken. In particular, what renders CP insolvable, namely, the commitment to the  coupling  of phenomenal constitution with phenomenal inclusion, is, from the standpoint of cosmopsychism, an entirely nonmandatory assumption. I proceed to show that  severing  this unhappy coupling is the key for defending cosmopsychism against the charge of theoretical incoherence. Moreover, I argue that successful defense against such accusation could be mounted regardless of whether or not we assume cosmic consciousness to be perspectival in nature. In addition, the paper touches upon another foundational issue: cautioning against the popular tendency to identify cosmopsychism's  monism  with a mereological unity-in-diversity, and motivating an alternative conception which I call  generative  monism. Finally, as befitting this volume, I pause to reflect upon the question of which schools of Hindu philosophy might tally best, and connect most fruitfully, with cosmopsychism as I understand it. [ABSTRACT FROM AUTHOR]

With the deepening crisis of physicalism and the decline in its status as a sustainable research programme, philosophers of mind have begun to investigate the alternative idea—now commonly designated panpsychism —that consciousness is a fundamental feature of nature, and that the mental states, properties, and events exhibited by human beings are metaphysically grounded in the conscious actuality of reality's most basic entities. Cosmopsychism is the thesis that the cosmos as a whole displays psychological properties, cosmopsychological properties as we might call them, and that the mental states of human beings, and indeed human beings themselves as individual subjects of experience, are metaphysically grounded in the cosmopsychological properties of the cosmos. Richly sophisticated varieties of cosmopsychism can be found in the ancient Sanskrit classics, the Upaniṣads, and more particularly in those Vedānta philosophers who provide interpretations of these texts. The papers in this issue are explorations of the connections and explanatory potential between contemporary work on cosmopsychism and arguments from the Sanskrit tradition. [ABSTRACT FROM AUTHOR]

The article discusses facts related to consciousness chauvinism. It states that consciousness chauvinism is the view that only consciousness psychological states are intrinsically mental and the mentality of unconscious psychological states is derived from the authentic mentality that is immanent to consciousness. It adds that consciousness chauvinism are the two most remarkable characteristic of the mental, however, these two aspects which are related to one another remain a mystery. It highlights that by consciousness chauvinism, the author views that only conscious psychological states and processes are intrinsically mental.