The Mental Image Revealed by Gaze Tracking

Total Page:16

File Type:pdf, Size:1020Kb

The Mental Image Revealed by Gaze Tracking The Mental Image Revealed by Gaze Tracking Xi Wang Andreas Ley Sebastian Koch David Lindlbauer TU Berlin TU Berlin TU Berlin TU Berlin / ETH Zurich James Hays Kenneth Holmqvist Marc Alexa Georgia Institute of Universität Regensburg TU Berlin Technology correlate stimuli with gaze stimuli database ... user equipped with eye-tracker record fixation data Figure 1: We use eye movements of a person recalling an image while looking at nothing (a white wall in this case) to retrieve a set of potentially matching images from a database. ABSTRACT CCS CONCEPTS Humans involuntarily move their eyes when retrieving an • Human-centered computing → Interactive systems image from memory. This motion is often similar to actually and tools; Interaction techniques; Interaction paradigms; observing the image. We suggest to exploit this behavior as a new modality in human computer interaction, using the KEYWORDS motion of the eyes as a descriptor of the image. Interaction gaze pattern, mental imagery, eye tracking requires the user’s eyes to be tracked, but no voluntary physi- ACM Reference Format: cal activity. We perform a controlled experiment and develop Xi Wang, Andreas Ley, Sebastian Koch, David Lindlbauer, James matching techniques using machine learning to investigate Hays, Kenneth Holmqvist, and Marc Alexa. 2019. The Mental Image if images can be discriminated based on the gaze patterns Revealed by Gaze Tracking. In CHI Conference on Human Factors in recorded while users merely recall an image. Our results Computing Systems Proceedings (CHI 2019), May 4–9, 2019, Glasgow, indicate that image retrieval is possible with an accuracy Scotland UK. ACM, New York, NY, USA, 12 pages. https://doi.org/ significantly above chance. We also show that these results 10.1145/3290605.3300839 generalize to images not used during training of the classifier and extends to uncontrolled settings in a realistic scenario. 1 INTRODUCTION Imagine that you are thinking about your vacation photos from last summer. After 5 seconds a photo appears in front Permission to make digital or hard copies of all or part of this work for of you, from that vacation, very similar to the moment you personal or classroom use is granted without fee provided that copies are not made or distributed for profit or commercial advantage and that copies bear just recalled. this notice and the full citation on the first page. Copyrights for components We believe such a seemingly magical task is possible of this work owned by others than ACM must be honored. Abstracting with through the use of eye tracking. It has been observed for credit is permitted. To copy otherwise, or republish, to post on servers or to over a century that humans move their eyes while thinking redistribute to lists, requires prior specific permission and/or a fee. Request about images [21, 44, 49], more precisely, recalling images permissions from [email protected]. CHI 2019, May 4–9, 2019, Glasgow, Scotland UK from memory. While this perhaps surprising effect has long © 2019 Association for Computing Machinery. been thought of as an odd superfluous expenditure of energy, ACM ISBN 978-1-4503-5970-2/19/05...$15.00 it has been suggested in the 1960’s that it is connected to the https://doi.org/10.1145/3290605.3300839 active construction and organization of the image [18, 46]. This hypothesis has since been rigorously and repeatedly to recall some of the images while looking at a blank white- proven [3, 23–25, 36, 37, 51, 56, 60]. It is now clear that eye board. We find that the median rank in a classification ap- movements during the recall of an image serve as a spa- proach is small, showing that the idea is promising for prac- tial index. This means gaze during recall is connected to tical use. the location of features in the image. This connection, in Despite the encouraging results, our proposed new modal- turn, suggests that gaze might contain enough information ity still faces challenges that require further investigations. to retrieve a (known) image a user merely thinks about. We discuss them in detail in Section 8 together with possible On the other hand, gaze data is coarse. It has to be expected future applications. that gaze data for different images may be very similar. To make matters even more difficult, it is known that eye move- 2 BACKGROUND & RELATED WORK ments during imagery are not reinstatements of those made during perception [24, 56]. Moreover, there is a large variabil- Eye movements during imagery ity of eye movements during mental imagery across users. Early studies [44, 49] reported a large amount of eye move- A common effect is that eye movements during imagery ment activity during visual imagery, which suggested a tight are of smaller magnitude compared to those during percep- link between eye movements and mental images. Today, tion [3, 15, 22, 23]. We discuss more details in Section 2 and a large body of research has shown that spontaneous eye limitations imposed by these characteristics in Section 7. movements frequently occur when scenes are recalled from In order to gauge the feasibility of image retrieval based on memory and that such gaze patterns closely overlap with gaze data during mental imagery we set up a controlled lab the spatial layout of the recalled information [3, 23, 36]. experiment (see Section 3)1. Participants are viewing images It has been suggested that eye movements to blank spaces, while eye tracking is employed. Directly after an image is or the processes driving them, function as “spatial indices” [1, shown, the screen turns to gray and participants are asked to 51] that may assist in arranging the relevant parts of a visu- internally recall the image while keeping their eyes open. We alized scene [3, 18, 36, 46], and it has been argued that such record the eye motions during both image perception and looks at nothing can act as facilitatory cues during memory recall using a video-based eye tracker. Based on the collected retrieval [14, 50]. data we evaluate different retrieval scenarios. In all cases But characteristics of eye movements during recalling we essentially ask: how well can images be computationally pose four challenging issues on our idea of constructing an discriminated from other images based on only gaze data. eye-movement based mechanism for image retrieval. Firstly, The scenarios differ based on what gaze data is used asa although imagery eye movements are functional, the eye query and what gaze data is used for matching. We consider movements during imagery are not reinstatements of those different combinations which can be generally divided into made during perception [24, 56]. Secondly, it is very possi- two scenarios: in Scenario 1, we follow the idea of exploring ble that covert attentional movements occur during imagery available information contained in the data; in Scenario 2, that may account for the functional role of eye movements to we test a realistic setting in applications, which allows for nothing [55]. Thirdly, some people prefer to close their eyes the possibility of extension to new users. during recall, an effect so far not fully understood41 [ , 62], We develop two types of retrieval algorithms for these which makes eye-movement recordings with video-based scenarios. Restricting ourselves to using spatial histograms eye-trackers unpractical. Fourth, several studies have re- of the data, we consider an extended version of earth movers ported a large variability in the extent of the imagery eye distance (EMD) and, at least for the scenarios that provide movements of participants. Typically, some participants scale enough data, we also use deep neural nets. In general, we down the size of the area covered by imagery eye movements find that retrieval is feasible, albeit the data from lookingat compared to the area covered by the original image [15, 23]. nothing is challenging, and the resulting performance varies significantly across scenarios and observers. Gaze interaction Based on the promising results in a lab setting we make a first step towards a real application (see Section 6): we sent Despite the well-known ‘Midas Touch’ problem [20], gaze several participants with a mobile eye tracker to a staged still offers an attractive option as input, since it is compara- ‘museum’ exhibiting paintings. After their tour, we ask them tively fast and accurate. Especially in hand-free interaction systems, gaze data provides an additional input modality. As an input method, gaze is used to indicate users’ intention [19, 35], and to type words [40] and passwords [4]. Other types 1Gaze data and source code can be found on the project page http:// of applications are based on the characteristic of eye move- cybertron.cg.tu-berlin.de/xiwang/mental_imagery/retrieval.html ments captured by dwell time [45] or smooth pursuit [13]. For a more comprehensive review of eye-based interaction, t=11.5s we refer readers to work by Majaranta and Bulling [39]. Recall Most similar to our endeavor are attempts at learning t=6.5s something about the image or the observer by simply pro- t=5.5s cessing the gaze in a free viewing task. Fixations have been View used to select images from a collection to indicate the desired 70cm 40cm 0cm t=0.5s attributes of a search target [54]; or gaze data is exploited to t=0s (a) identify fine-grained differences between object classes [30]. (b) Comparing to previous work, where users are mostly re- Figure 2: (a) Experimental apparatus. (b) Trial sequence. quired to consciously move their eyes, the proposed interac- tion system relies more on unconscious eye movements. recall, gaze patterns are significantly distorted and incom- Brain-computer interfaces plete compared to the real visual appearance of an object.
Recommended publications
  • Alister Mcgrath's Anti-Mind-Body Dualism: Neuroscientific and Philosophical Quandaries for Christian Physicalism Brandon Rickabaugh* I
    TRINJ40NS (2019) 215-240 ALISTER MCGRATH'S ANTI-MIND-BODY DUALISM: NEUROSCIENTIFIC AND PHILOSOPHICAL QUANDARIES FOR CHRISTIAN PHYSICALISM BRANDON RICKABAUGH* I. INTRODUCTION Here is a staggering truth: the ontology of the human person currently embraced by the most vocal Christian scholars working on this issue is a view that almost no Christians thought plausible only 100 years ago. Until recently, the dominant view among Christian thinkers has been various forms of mind-body dualism (hereafter, dualism), according to which the human person comprises body and soul.1 In stark disagreement, many contemporary Christian scholars vigorously advance antidualism and defend physicalism (reductive or nonreductive), understanding the human person as fundamentally physical.2 These Christian physicalists proffer the strong impression of a uniform rejection of dualism across the neuroscientific, theological, and philosophical communities, as if dualism has been defeated, just as phlogiston was in in the 1770s. Here is another staggering truth: this certain-defeat-of-dualism narrative is demonstrably false. There is, in fact, a growing resurgence of dualism in philosophy. The recent Blackwell Companion Brandon Rickabaugh is a PhD candidate in the Department of Philosophy at Baylor University. This paper won the 2018-2019 Harold O. J. Brown Award for Student Scholarship. aSee Paul Gavarilyuk, "The Incorporeality of the Soul in Patristic Thought," in Christian Physicalism? Philosophical Theological Criticisms, ed. Keith Loftin and Joshua Farris (Lanham, MD: Lexington Books, 2017), 1-26; and Thomas Atkinson, "Christian Physicalism: Against the Medieval Divines," in Loftin and Farris, Christian Physicalism?, 27-42. This isn't to say that dualism was the only view, as there is a tiny minority of Christian physicalists in the history of the church.
    [Show full text]
  • Vasubandhu's) Commentary on His "Twenty Stanzas" with Appended Glossary of Technical Terms
    AN INTRODUCTION AND TRANSLATION OF VINITADEVA'S EXPLANATION OF THE FIRST TEN VERSES OF (VASUBANDHU'S) COMMENTARY ON HIS "TWENTY STANZAS" WITH APPENDED GLOSSARY OF TECHNICAL TERMS Gregory Alexander Hillis Palo Alto, California B.A., University of California, Santa Cruz, 1979 A Thesis Presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia May, 1993 ABSTRACT In this thesis I argue that Vasubandhu categorically rejects the position that objects exist external to the mind. To support this interpretation, I engage in a close reading of Vasubandhu's Twenty Stanzas (Vif!lsatika, nyi shu pa), his autocommentary (vif!lsatika- vrtti, nyi shu pa'i 'grel pa), and Vinrtadeva's sub-commentary (prakaraiJa-vif!liaka-f'ika, rab tu byed pa nyi shu pa' i 'grel bshad). I endeavor to show how unambiguous statements in Vasubandhu's root text and autocommentary refuting the existence of external objects are further supported by Vinitadeva's explanantion. I examine two major streams of recent non-traditional scholarship on this topic, one that interprets Vasubandhu to be a realist, and one that interprets him to be an idealist. I argue strenuously against the former position, citing what I consider to be the questionable methodology of reading the thought of later thinkers such as Dignaga and Dharmak:Irti into the works of Vasubandhu, and argue in favor of the latter position with the stipulation that Vasubandhu does accept a plurality of separate minds, and he does not assert the existence of an Absolute Mind.
    [Show full text]
  • The Manifest Image and the Scientific Image(1)
    (1) The Manifest Image and the Scientific Image Bas C. van Fraassen Princeton University (published: pp. 29-52 in D. Aerts (ed.). Einstein Meets Magritte: The White Book -- An Interdisciplinary Reflection. Dordrecht: Kluwer, 1999.) PART ONE. WORLDVIEWS IN COLLISION (?) .................................... 2 1. The Clash ........................................................... 2 2. The three main differences between the Images ....................... 3 PART TWO. THE PLAGUE OF IRREMEDIABLE VAGUENESS .......................... 4 3. Deconstructing the Manifest Image ................................... 4 4. Deconstructing the Scientific Image ................................. 5 5. Philosophical choices in response ................................... 7 PART THREE. AN INCOHERENT FICTION ....................................... 8 6. The Images as philosophical miscreants .............................. 8 6.1 What is this thing called the Manifest Image? ................... 8 6.2 And what of that thing called the Scientific Image? ............. 9 6.3 The dialectic that engenders the dichotomy ...................... 9 7. The very idea of images .......................................... 10 PART FOUR. REAL LIFE WITH SCIENCE ..................................... 11 8. A new beginning .................................................... 12 9. The continuity of common sense and science in method ............... 13 10. Perspectival discourse and relativity ............................ 13 11. Value- and function-laden discourse .............................
    [Show full text]
  • Reflexive Monism
    Reflexive Monism Max Velmans, Goldsmiths, University of London; email [email protected]; http://www.goldsmiths.ac.uk/psychology/staff/velmans.php Journal of Consciousness Studies (2008), 15(2), 5-50. Abstract. Reflexive monism is, in essence, an ancient view of how consciousness relates to the material world that has, in recent decades, been resurrected in modern form. In this paper I discuss how some of its basic features differ from both dualism and variants of physicalist and functionalist reductionism, focusing on those aspects of the theory that challenge deeply rooted presuppositions in current Western thought. I pay particular attention to the ontological status and seeming “out- thereness” of the phenomenal world and to how the “phenomenal world” relates to the “physical world”, the “world itself”, and processing in the brain. In order to place the theory within the context of current thought and debate, I address questions that have been raised about reflexive monism in recent commentaries and also evaluate competing accounts of the same issues offered by “transparency theory” and by “biological naturalism”. I argue that, of the competing views on offer, reflexive monism most closely follows the contours of ordinary experience, the findings of science, and common sense. Key words: Consciousness, reflexive, monism, dualism, reductionism, physicalism, functionalism, transparency, biological naturalism, phenomenal world, physical world, world itself, universe itself, brain, perceptual projection, phenomenal space, measured space, physical space, space perception, information, virtual reality, hologram, phenomenological internalism, phenomenological externalism, first person, third person, complementary What is Reflexive Monism? Monism is the view that the universe, at the deepest level of analysis, is one thing, or composed of one fundamental kind of stuff.
    [Show full text]
  • The Refutation of Idealism Author(S): G
    Mind Association The Refutation of Idealism Author(s): G. E. Moore Source: Mind, New Series, Vol. 12, No. 48 (Oct., 1903), pp. 433-453 Published by: Oxford University Press on behalf of the Mind Association Stable URL: http://www.jstor.org/stable/2248251 . Accessed: 30/03/2011 03:28 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=oup. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Oxford University Press and Mind Association are collaborating with JSTOR to digitize, preserve and extend access to Mind. http://www.jstor.org NEW SERIES. NO. 48.] [OCTOBER, 1903. MIND A QUARTERLY REVIEW OF PSYCHOLOGYAND PHILOSOPHY I.-THE REFUTATION OF IDEALISM.
    [Show full text]
  • Consciousness Revisited: Materialism Without Phenomenal Concepts
    Consciousness Revisited Materialism without Phenomenal Concepts Michael Tye A Bradford Book The MIT Press Cambridge, Massachusetts London, England 6 2009 Massachusetts Institute of Technology All rights reserved. No part of this book may be reproduced in any form by any electronic or mechanical means (including photocopying, recording, or informa- tion storage and retrieval) without permission in writing from the publisher. For information on quantity discounts, email [email protected]. Set in Times New Roman and Syntax on 3B2 by Asco Typesetters, Hong Kong. Printed and bound in the United States of America. Library of Congress Cataloging-in-Publication Data Tye, Michael. Consciousness revisited : materialism without phenomenal concepts / Michael Tye. p. cm. — (Representation and mind series) ‘‘A Bradford book.’’ Includes bibliographical references and index. ISBN 978-0-262-01273-7 (hard cover : alk. paper) 1. Consciousness. 2. Phenomenology. 3. Materialism. I. Title. B808.9.T943 2009 126—dc22 2008030920 10987654321 1 Phenomenal Consciousness At the very heart of the mind-body problem is the question of the nature of consciousness. It is consciousness, and in particular phe- nomenal consciousness, that makes the mind-body relation so deeply perplexing. Many philosophers agree that phenomenal consciousness (P- consciousness, for short) cannot be reductively defined. For example, Ned Block writes: Let me acknowledge at the outset that I cannot define P-consciousness in any re- motely non-circular way. I don’t consider this an embarrassment. The history of reductive definitions in philosophy should lead one not to expect a reductive defi- nition of anything. But the best one can do for P-consciousness is in some respects worse than for many other things because really all one can do is point to the phenomenon.
    [Show full text]
  • New Essays on Human Understanding Book II: Ideas
    New Essays on Human Understanding Book II: Ideas G. W. Leibniz Copyright © Jonathan Bennett 2017. All rights reserved [Brackets] enclose editorial explanations. Small ·dots· enclose material that has been added, but can be read as though it were part of the original text. Occasional •bullets, and also indenting of passages that are not quotations, are meant as aids to grasping the structure of a sentence or a thought. Every four-point ellipsis . indicates the omission of a brief passage that seems to present more difficulty than it is worth.—Longer omissions are [explained] as they occur. Very small bold unbracketed numerals indicate the corresponding section number in Locke’s Essay; most of these are provided by Leibniz. This version does not follow Leibniz’s practice of always avoiding Locke’s name in favour of ‘this author’, ‘our gifted author’, etc. First launched: February 2005 Last amended: April 2008 Contents Chapter i: Ideas in general, and the question ‘Does the soul of man always think?’ 35 Chapter ii: Simple ideas 41 Chapter iii: Ideas of one sense 41 Chapter iv: Solidity 42 Chapter v: Simple ideas of more than one sense 45 Chapter vi: Simple ideas of reflection 46 New Essays II G. W. Leibniz Chapter vii: Ideas of both sensation and reflection 46 Chapter viii: More considerations about simple ideas 46 Chapter ix: Perception 49 Chapter x: Retention 53 Chapter xi: Discerning, or the ability to distinguish ideas 53 Chapter xii: Complex ideas 55 Chapter xiii: Simple modes, starting with the simple modes of space 56 Chapter xiv: Duration and its simple modes 59 Chapter xv: Duration and expansion considered together 61 Chapter xvi: Number 62 Chapter xvii: Infinity 63 Chapter xviii: Other simple modes 65 Chapter xix: The modes of thinking 65 New Essays II G.
    [Show full text]
  • 6. Seeing with the Mind's Eye 1: the Puzzle of Mental Imagery
    S EEING AND V ISUALIZING: I T ’ S N OT W HAT Y OU T HINK * An Essay On Vision and Visual Imagination {CHAPTERS 6, 7, 8 FOR CLASS USE} ZENON PYLYSHYN, RUTGERS CENTER FOR COGNITIVE SCIENCE Table of Contents 6. Seeing With the Mind’s Eye 1: The Puzzle of Mental Imagery .................................................6-2 6.1 What is the puzzle about mental imagery?..............................................................................6-2 6.2 Content, form and substance of representations ......................................................................6-7 6.3 What is responsible for the pattern of results obtained in imagery studies?.................................6-9 6.3.1 Cognitive architecture or tacit knowledge .........................................................................................................6-9 6.3.2 Problem-solving by “mental simu lation”: Some additional examples ..........................................................6-13 6.3.2.1 Scanning mental images ............................................................................................................................6-14 6.3.2.2 The “size” of mental images......................................................................................................................6-18 6.3.2.3 Mental “paper folding”..............................................................................................................................6-19 6.3.2.4 Mental Rotation..........................................................................................................................................6-21
    [Show full text]
  • What Else Remains in Śūnyatā? an Investigation of Terms for Mental Imagery in the Madhyāntavibhāga-Corpus
    J ournal of the international Association of Buddhist Studies Volume 17 • Number 1 • Summer 1994 HUGH B. URBAN and PAUL J. GRIFFITHS What Else Remains in Sunyata? An Investigation of Terms for Mental Imagery in the Madhyantavibhaga-Corpus 1 BROOK ZIPORYN Anti-Chan Polemics in Post Tang Tiantai 26 DING-HWA EVELYN HSIEH Yuan-wu K'o-ch'in's (1063-1135) Teaching of Ch'an Kung-an Practice: A Transition from the Literary Study of Ch'an Kung-an to the Practical JCan-hua Ch'an 66 ALLAN A. ANDREWS Honen and Popular Pure Land Piety: Assimilation and Transformation 96 ROGER JACKSON Guenther's Saraha: A Detailed Review of Ecstatic Spontaneity 111 HUGH B. URBAN and PAUL J. GRIFFITHS What Else Remains In Sunyata? An Investigation of Terms for Mental Imagery in the Madhyantavibhaga-Corpus PROLEGOMENA In 1978 Gadjin Nagao published a short paper called "'What Remains' in Sunyata: A Yogacara Interpretation of Emptiness." There he argued that, according to the views expressed in the texts of the classical Indian Yogacara, "emptiness" (tunyata) does not denote simple absence or nonexistence (abhava)\ rather, there is always something left over or remaining (avafista) in emptiness, something that is identified with the basis for or locus of all human activity, and that is otherwise called the "dependent" (paratantra) aspect of experience. This remains even for Buddha: the realization of emptiness, claims Nagao, does not entail the end of the flow of experience, of what the Yogacara calls abhuta- parikalpa, the comprehensive construction of what is unreal. Rather, this constructive activity continues, though it is now radically different, and is called "perfected" (parinispanna).
    [Show full text]
  • Why Leibniz Should Have Agreed with Berkeley About Abstract Ideas
    This is the penultimate (preprint/AOM) version; it does not reflect changes made in response to the comments of referees. The Version of Record of this manuscript has been published and is available in British Journal for the History of Philosophy, https://www.tandfonline.com/doi/full/10.1080/09608788.2021.1895066. Why Leibniz Should Have Agreed with Berkeley about Abstract Ideas Stephen Puryear North Carolina State University Abstract Leibniz claims that Berkeley “wrongly or at least pointlessly rejects abstract ideas.” What he fails to realize, however, is that some of his own core views commit him to essentially the same stance. His belief that this is the best (and thus most harmonious) possible world, which itself stems from his Principle of Sufficient Reason, leads him to infer that mind and body must perfectly represent or “express” one another. In the case of abstract thoughts he admits that this can happen only in virtue of thinking some image that, being essentially a mental copy of a brain state, expresses (and is expressed by) that state. But here he faces a problem. In order for a thought to be genuinely abstract, its representational content must differ from that of any mental image, since the latter can represent only something particular. In that case, however, an exact correspondence between the accompanying mental image and the brain state would not suffice to establish a perfect harmony between mind and body. Even on Leibniz’s own principles, then, it appears that Berkeley was right to dismiss abstract ideas. Keywords: Leibniz, Berkeley, Abstraction, Abstract Ideas, Abstract Thoughts 1.
    [Show full text]
  • Spinoza, Benedict De (1632-77) Henry E
    From the Routledge Encyclopedia of Philosophy Spinoza, Benedict de (1632-77) Henry E. Allison Biography A Dutch philosopher of Jewish origin, Spinoza was born Baruch de Spinoza in Amsterdam. Initially given a traditional Talmudic education, he was encouraged by some of his teachers to study secular subjects as well, including Latin and modern philosophy. Perhaps as a result of this study, he abandoned Jewish practices and beliefs and, after receiving stern warnings, he was excommunicated from the synagogue in 1656. Alone and without means of support, he Latinized his name and took up the trade of lens grinder with the intention of devoting his life to philosophy. He remained in Amsterdam until 1660, lived for the next decade in nearby villages, and in The Hague from 1670 until his death from consumption in 1677. During these years he worked continuously on his philosophy and discussed it with a small circle of friends and correspondents. His masterpiece, Ethica Ordine Geometrico Demonstrata (Ethics Demonstrated in a Geometrical Manner), was completed in 1675; but because of its radical doctrines, it was only published after his death. The full scope of Spinoza’s Ethics is not indicated by its title. It begins with a highly abstract account of the nature of substance, which is identified with God, and culminates in an analysis of human beings, their nature and place in the universe, and the conditions of their true happiness. Written in a geometrical form modelled after Euclid, each of its five parts contains a set of definitions, axioms and propositions which are followed by their demonstrations and frequently by explanatory scholia.
    [Show full text]
  • 60 Dual-Aspect Monism According to the Pauli-Jung
    Atmanspacher. Dual-aspect Monism... DUAL-ASPECT MONISM ACCORDING TO THE PAULI-JUNG CONJECTURE Harald Atmanspacher1 Abstract In the mid 20th century, the physicist Wolfgang Pauli and the psychologist Carl Gustav Jung proposed a conceptual framework, not more than speculative at the time, which may help us to clarify psychophysical phenomena beyond what our knowledge about the mental and the physical in separation are capable of achieving. Their conjecture of a Dual-Aspect Monism, with a complementary relationship between mental and material aspects of an underlying, psychophysically neutral reality, is subtler and more sophisticated than many other attempts to discuss the problem of how mind and matter are related to one another. Key-Words: Dual-Aspect Monism, Complementarity, Pauli-Jung Conjecture, Mind and Matter. Introduction Dual-aspect monismmerges an ontic monism, reflected by a psychophysically neutral background reality, with an epistemic dualism of the mental and the physical as perspectival aspects of the underlying ontic reality (for a more comprehensive description, see Atmanspacher, 2012). Jung coined the notion of the unus mundus, the one world, for this domain. In the Pauli-Jung version of dual-aspect monism, the aspects are not a priori given, but depend on epistemic contexts. Distinctions of aspects are generated by "epistemic splits'' of the distinction-free, unseparated underlying realm, and in principle there can be as many aspects as there are contexts. In somewhat more abstract terms, distinctions can be conceived as symmetry breakings. Symmetries in this parlance are invariances under transformations. For instance, the curvature of a circle is invariant under rotations by any arbitrary angle.
    [Show full text]