Sentences with phrase «in philosophy of mind»

Soon after, I abandoned plans for a PhD in the philosophy of the mind, opting for one on the neuroscience of consciousness instead.

Writing for a broad, nonspecialist audience, the author argues against «all of the most famous and influential theories» in the philosophy of mind and for his interpretation of topics such as the mind - body problem, consciousness, and free will.

There is a kind of a puzzle in the philosophy of mind, which goes like this: People have made a pretty strong case for a view called externalism, that it's the things that are external to your head that determine the content of your thoughts.

Kaplan is now doing a Ph.D. at the University of California (UC), Berkeley, in the philosophy of mind, a branch of philosophy that explores the nature of the mind, consciousness, and mental functions in relation to the body and that considers whether insights from the natural sciences will eventually prove sufficient to explain mental states and properties.

Although Griffin's discussion focuses on my own work, many of his points are applicable, more or less directly, to the broad physicalist framework within which much of current philosophical work in philosophy of mind is being carried on.

There is a growing school of thought in the philosophy of mind which denies that physical closure has been proved (cf Thomas Pink's Free Will: A Very Short Introduction, OUP).

Not exact matches

He also has a master's in philosophy, with a focus on biology, cognitive science, and philosophy of mind.

«As technology continues to change education in remarkable ways, and hundreds of entrepreneurs, teachers, and investors put their minds to harnessing its promise, it's still worth reading Sal Khan's description of his serendipitous entry, unpretentious philosophy, and profound impact on the world of education.

There is no doubt in my mind that their pro-entrepreneur philosophy is part of a grander vision.

According to The New Encyclopædia Britannica, the one called St.Augustine's «mind was the crucible in which the religion of the New Testament was most completely fused with the Platonic tradition of Greek philosophy; and it was also the means by which the product of this fusion was transmitted to the Christendoms of medieval Roman Catholicism and Renaissance Protestantism.»

In all his masterful displaying of the ideas, philosophies, and artistic representations of reality that have captured minds and souls over these five hundred years, where does Jacques Barzun stand?

«It is true, that a little philosophy inclineth man's mind to atheism, but depth in philosophy bringeth men's minds about to religion; for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them confederate, and linked together, it must needs fly to Providence and Deity.»

I simply believe that many of you have made up your minds based upon what I referred to in my post to Dal as the «matter - energy / chance» philosophy.

«They allege, finally, that our perennial philosophy is only a philosophy of immutable essences, while the contemporary mind must look to the existence of things and to life, which is ever in flux.»

Such a mentality, ignorant of sociology, of economics, of psychology, of physics, of biology, is intolerable to young and virile minds trained in the tradition of the modern sciences, and the philosophies of existentialism that derive from them.

When however to the legacy of criticisms ancient and near - modern there is added the firm acceptance of evolutionary philosophies of materialism or idealism contradictory in trend to Christian teaching, then every new difficulty, every fresh confusion of unabsorbed knowledge, every apparent retreat of conscious mind before reflex conditioned action, is taken as a new refutation of traditional Christian belief.

In «Experience, Mind and the Concept,» The Journal of Philosophy 21/21 (Oct., 1924)(reprinted in Hepler, ed., Seeking A Faith for a New Age: Essays on the Interdependence of Religion, Science and Philosophy, Metuchen, NJ: The Scarecrow PresIn «Experience, Mind and the Concept,» The Journal of Philosophy 21/21 (Oct., 1924)(reprinted in Hepler, ed., Seeking A Faith for a New Age: Essays on the Interdependence of Religion, Science and Philosophy, Metuchen, NJ: The Scarecrow Presin Hepler, ed., Seeking A Faith for a New Age: Essays on the Interdependence of Religion, Science and Philosophy, Metuchen, NJ: The Scarecrow Press.

So by stating that there must be a Christian presence in government you're kinda unconsciously outlining the mind controlling hypocrisy you're indoctrinated into, of early Byzantine cultists who subverted a good religion and plugged 2000 years of pagan rituals into a philosophy that was about love and created the most hypocritical, torturous, murderous, blasphemous, demonic and satanic era of human history, that would have made the devil himself, if he happens to be real, enthralled and delighted at the inhuman acts perpetrated by men who's skill lay only in great fornication and great defilements, that can only be possessed by those that truly revel in the pain and the blood of the innocent.

For many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoke.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

In his essay, The Gospel and Culture, Voegelin explains that this deculturation doesn't manifest itself as an ideology, or as a «post-Christian» or «postmodern» age proudly positing a «new» system or a unique differentiation of myth, philosophy, or revelation that will «save» man, but rather it is a psychopathology, a disease of the mind, that reveals itself in second realities, egophanic revolt, and a host of similar disorderIn his essay, The Gospel and Culture, Voegelin explains that this deculturation doesn't manifest itself as an ideology, or as a «post-Christian» or «postmodern» age proudly positing a «new» system or a unique differentiation of myth, philosophy, or revelation that will «save» man, but rather it is a psychopathology, a disease of the mind, that reveals itself in second realities, egophanic revolt, and a host of similar disorderin second realities, egophanic revolt, and a host of similar disorders.

There can be no doubt that the author of these words also had in mind the purpose of a novel, perhaps one that would help break the spell of current assumptions in order to surprise us with the complicated truth about ourselves — with more dreams than we have dared to dream in what passes for our philosophy.

Suffice it to say that much interesting work could be done in connecting Whitehead's concepts to more current topics of discussion in metaphysics, philosophy of language, and philosophy of mind.

«Whitehead's Philosophy and Some General Notions of Physics and Biology,» in John B. Cobb, Jr., and David Ray Griffin, eds., Mind in Nature.

Here is the cosmological emphasis that is so predominant in process philosophy; furthermore, here is a philosophy of mind in which — unlike Husserl and very much like Whitehead — the conscious ego is not the initial datum, but just a higher unity of more basic intentional acts.

Paradoxically, it is the manifestation of this European mind, set in an African context, which dramatizes that his philosophy of civilization is pro-Western.

This correlation of the respective «subjects» of phenomenology and process philosophy must be kept in mind throughout the remainder of this analysis.

This impulse which in our time is so irresistibly attracting all open minds towards a philosophy that comprises at once a theoretical system, a rule of action, a religion and a presentiment, heralds and denotes, in my view, the effective, physical fulfillment of all living beings.

MN — David Ray Griffin, «Whitehead's Philosophy and Some General Notions of Physics and Biology,» Mind in Nature: Essays on the Interface of Science and Philosophy, edited by John B. Cobb, Jr., and David Ray Griffin.

Does the epitaph about «Barabbas» come to mind when considering the arms of Muslim theological philosophies in this days» eras?

In rejecting Allan Bloom's The Closing of the American Mind as yet another example of «that old - time [Platonic] Philosophy» which presupposes an objective foundation for an elitist social agenda, Rorty quite properly endorses Dewey's view of the need to develop literacy in all our citizenIn rejecting Allan Bloom's The Closing of the American Mind as yet another example of «that old - time [Platonic] Philosophy» which presupposes an objective foundation for an elitist social agenda, Rorty quite properly endorses Dewey's view of the need to develop literacy in all our citizenin all our citizens.

... Thus personal minds (each with its history of experiences) and enduring bodies finally appear in the philosophy of organism, but as variable complexes rather than metaphysical absolutes.

As Marjorie Reeves has shown in her application of Buber's I - Thou philosophy to education, the whole concept of the «objectivity» of education is called in question by the fact that our knowledge of things is for the most part mediated through the minds of others and by the fact that real growth takes place «through the impact of person on person.»

4This is not to identify Sherburne with the skeptical mind - body dualism established by Descartes and recently examined in its broadest ramifications by Richard Rorty in his Philosophy and the Mirror of Nature (Princeton, New Jersey: Princeton University Press, 1979).

Having read some of your comments in this thread, there is no doubt in my mind that you are well versed in your philosophy and reasoning skills.

As his mind turned increasingly to philosophy, the physicist in him sought to understand the whole of reality and not only man, whilst the aesthete in him interpreted all reality by extrapolation from human experience, thus finding aesthetic value in all actuality.

The point of central importance in these developments for a philosophy of man is that man - made physical mechanisms are no longer limited to rigid patterns of mechanical action, but are now admitted to the domain of sensitive response, memory, and even of decision - making — activities that traditionally have been thought the exclusive province of minded organisms.

Initially, however I found this quite difficult to accept, as I had been steeped in an approach to philosophy and theology that admitted only the supremacy of the mind of St Thomas Aquinas.

Modern philosophy has separated mind from nature in such a radical and fundamental sense that philosophy subsequent to and including the modern era has been unable to make sense of the relation between the two.

Given this, then, one of the foremost tasks of philosophy is to restore the unity of mind and nature in a way which makes equal sense of both.

The pragmatism of James and the instrumentalism of Dewey may have turned the American mind away from philosophy, but Royce's theory would have called them to substitute abstract metaphysics for a living faith in revealed truth.

For Whitehead, one of the major problems that has «poisoned» much if not all of modem philosophy subsequent to Descartes is this dualistic way in which it treats of the relation between mind and nature (or nature and life as he sometimes phrases it).

(«Theories of evolution [that], in accordance with the philosophies inspiring them, consider the mind as emerging from the forces of living matter, or as a mere epiphenomenon of this matter, are incompatible with the truth about man.»)

By failing to see the place of mind in nature as well as nature in mind, modern philosophy has been unable to put forth an adequate account of the relation between the two, one which would assign to each its due importance as a constitutive element in our experience and in existence as such.

And while it is true that his philosophy of nature does much to recognize the value of nature as a temporal realm of contingent particularity, it fails to acknowledge the evolution of mind from nature, and so fails to properly incorporate the characteristics of nature in a general metaphysic.

His doctrine of two separate substances, extended matter and thinking mind, each sort of substance requiring, with God bracketed out of the picture, nothing other than itself in order to exist, rather unceremoniously threw mind, that is, distinctively human being, out of nature and left philosophy with the hopeless task of trying to figure out how a mind outside of nature, a mind not of nature, could ever really come to know nature.

With this in mind, I conclude this introduction with a discussion of an aspect of Hartshorne's philosophy that has so far received slight notice: the question of God and evolution.

In Mind and Nature: Essays on the Interface of Science and Philosophy, ed.

A philosophy of limits which is at the same time a practical demand for totalization — this, to my mind, is the philosophical response to the kerygma of hope, the closest philosophical approximation to freedom in the light of hope.

Provided this judgment is taken as it should be, not as formulating a timeless principle, but as relative to the classical philosophy that Pascal clearly had in mind in making it, it can claim the full support of contemporary historical, including biblical, theology.