The Venture of Expression in Merleau-Ponty's
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Dennett's Theory of the Folk Theory of Consciousness
Dennett’s Theory of the Folk Theory of Consciousness1 Justin Sytsma Abstract: It is not uncommon to find assumptions being made about folk psychology in the discussions of phenomenal consciousness in philosophy of mind. In this article I consider one example, focusing on what Dan Dennett says about the “folk theory of consciousness.” I show that he holds that the folk believe that qualities like colors that we are acquainted with in ordinary perception are phenomenal qualities. Nonetheless, the shape of the folk theory is an empirical matter and in the absence of empirical investigation there is ample room for doubt. Fortunately, experimental evidence on the topic is now being produced by experimental philosophers and psychologists. This article contributes to this growing literature, presenting the results of six new studies on the folk view of colors and pains. I argue that the results indicate against Dennett’s theory of the folk theory of consciousness. The existence of phenomenal consciousness is often taken for granted in the philosophical and scientific literature on the topic. Sometimes, this attitude is supported by claims that phenomenal consciousness is in some way evident in our ordinary experience itself.2 The prevalence of this attitude can also be seen in the way that some skeptics about phenomenal consciousness discuss the supposed phenomenon. For example, the qualia eliminativist Dan Dennett seems to accept that belief in qualia is part of our “folk theory of consciousness” (2005, 31). In contrast, I have argued that phenomenal consciousness is not evident in ordinary experience alone—that it is not phenomenologically obvious—and that this can be drawn out by 1 To appear in the Journal of Consciousness Studies. -
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MARINA BASU Book Review A review of The Embodied Mind: Cognitive Science and Human Experi- ence, by Francisco J. Varela, Evan Thompson, and Eleanor Rosch, 1991. Cambridge, MA: The MIT Press, 308pp. ISBN 0262720213. $30.00 USD. Reviewed by: MARINA BASU Louisiana State University Cognitive scientist Francisco J. Varela, philosopher Evan Thompson, and psychologist Eleanor Rosch in their book The Embodied Mind: Cognitive sci- ence and human experience seek to reconcile traditional understandings of the self as a grounded and unified subject with cognitive science that posits a more fragmented and situated view of the self. The authors base their radical conceptualization within phenomenology and Buddhist philosophy. Though the focus is on cognitive science, the authors’ criticism of the mecha- nistic and representational assumptions in early cognitive science formula- tions as well as their emphasis on emergence are in line with recent ap- proaches taken in complexity theory.1 Several authors have studied the field of cognitive science from differ- ent perspectives. One notable example is Hayles’ (1999) discussion of cy- bernetics and artificial intelligence. Despite the growing complexity-related literature base, The Embodied Mind, although written in 1991, still moves beyond many contemporary theoretical approaches and draws on mind- fulness/awareness meditation to resolve the dissonance between science and personal experience. In a recent study, Auyang (2000) explores similar issues when she addresses the “binding problem” of cognitive scientists through an investigation into everyday experience. While fundamental con- cepts like consciousness or life itself have been the subject of investigation,2 Complicity: An International Journal of Complexity and Education Volume 1, Number 1 • pp. -
Why Laws Work Pretty Well, but Not Great: Words and Rules in Legal Intrepretation Lawrence Solan
Brooklyn Law School BrooklynWorks Faculty Scholarship 2001 Why Laws Work Pretty Well, But Not Great: Words and Rules in Legal Intrepretation Lawrence Solan Follow this and additional works at: https://brooklynworks.brooklaw.edu/faculty Part of the Criminal Law Commons, and the Other Law Commons Recommended Citation 26 Law & Soc. Inquiry 243 (2001) This Article is brought to you for free and open access by BrooklynWorks. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of BrooklynWorks. Why Laws Work Pretty Well, but Not Great: Words and Rules in Legal Interpretation Lawrence M. Solan STEVEN PINKER. Words and Rules: The Ingredients of Language. New York: Basic Books, 1999. Pp. xi + 348. I. INTRODUCTION: TWO KINDS OF PROBLEMS IN LEGAL INTERPRETATION Words and Rules is Steven Pinker's third "popular" book about linguis- tics and cognitive psychology.1 It is not about the law. In fact, it barely even mentions the law. Words and Rules is a book about how we form plurals of nouns and past tenses of verbs. According to Pinker, the words for irregular plurals and past tenses, like children and went, are learned from experience and stored in our minds as separate words. We remember them individually and relate them to their singular or present tense forms, child and go. In contrast, regular forms, like books and rained, are rule governed. Although we might remember them individually, we need not do so, because we routinely apply regular rules of pluralization (adding the sound s or z or iz depending on the final sound of the word being pluralized) and of past tense formation (adding the sound t Lawrence M. -
190 Dale M. Schlitt Two Centuries Ago in Berlin Classrooms, Some
190 Book Reviews Dale M. Schlitt German Idealism’s Trinitarian Legacy. Albany, ny: State University of New York Press, 2016. Pp. x + 445. Hb, $95. Two centuries ago in Berlin classrooms, some now famous philosophers of re- ligion prosecuted contending systematic treatments of the Trinity that, for cer- tain, challenged their students. Today these philosophies are still taught and prove as daunting as ever for students and teachers alike. With Dale Schlitt’s new book on German Idealism’s Trinitarian legacy, we have an expert teacher to guide us all. This multifariously praiseworthy text’s chief merit lies in its pedagogical sensibility. Schlitt’s introduction concisely lays out how the book resulted from decades of teaching at St. Paul University in Ottawa and Oblate School of The- ology in San Antonio. Even better, the introduction presents a lucid, welcom- ing justification for the reader for the slate of ten thinkers to be treated later, and an equally clear statement on method. Then with an eye to future scholars’ potential contributions, Schlitt states that he offers this text as a celebration of the Idealist legacy, which should impel continuation of the Idealist Trinitarian adventure (see the detailed suggestions for further study in the book’s conclu- sion). Schlitt’s pedagogical sensibility manifests itself in each chapter with his judicious selection of examples and representative texts. Given the subject’s difficulty, this is absolutely worth lauding. The book has four parts. The first recounts the beginning of the Trinitarian adventure with Johann G. Fichte, Georg W.F. Hegel, and Friedrich W.J. -
Schelling's Narrative Philosophy and Ankersmit's Narrative Logic
Journal of Transcendental Philosophy 2021; 2(2): 237–257 Katarzyna Filutowska* Schelling’s Narrative Philosophy and Ankersmit’s Narrative Logic – Is There Any Philosophy to Narrative? https://doi.org/10.1515/jtph-2021-0013 Published online June 4, 2021 Abstract: This paper considers the problem of a narrative philosophy according to F. W. J. Schelling and narrative logic according to Franklin Ankersmit. Referring to these examples, I ask whether there is any philosophy to narrative at all. First, I discuss Schelling’s views from his unfinished work “The Ages of the World,” as well as his later dialectics of mythology of revelation from the system of the ages of the world. I focus on a dialectics of figurative and speculative order, which is at the core of Schelling’s project to tell philosophy in the form of poetry and demonstrate the origins of Schelling’s narrative philosophy in his early, transcendental thought. Next, I juxtapose my findings with Ankersmit’s analysis of historians’ language. I also consider whether, and how, some of these ideas can be applied in contemporary narrative research. Keywords: narrative philosophy, F.W.J. Schelling, German idealism, Franklin Ankersmit, narrative logic 1 Introduction Although Schelling, along with Kant and Fichte, is considered one of the most prominent representatives of transcendentalism, his philosophy is in fact irre- ducible to the typically systematic, negative thought that is characteristic of thinkers in this school. In his second, positive period, which began in 1809 with the famous treatise devoted to human freedom, he passed into the position of a so- called living system. -
What Buddhist Meditation Has to Tell Psychology About the Mind1 1
What Buddhist Meditation has to Tell Psychology About the Mind1 1 Eleanor Rosch Department of Psychology, University of California, Berkeley Some of what we classify as religious experience can be directly relevant to science, par- ticularly to psychology. The discoveries of Buddhist meditation indicate that much of present psychological methods and assumptions are based on one particular limited form of knowing while other levels of knowing reveal a different portrait of the human mind and its capabilities. The knowing revealed by such deeper awareness includes: an nonjudgmental form of knowing that appears to pacify mental disturbances, an expans- ive panoramic knowing that reveals the interdependence of phenomena, an open and free knowing that releases, a timeless direct knowing, and an unconditional knowing not separate from a sense of inherent value. Such forms of knowing are traditionally under- stood to give rise to intelligent compassionate actions. The progressive development of these forms of knowing is illustrated by examples from the autobiography of a noted martial artist. One of the best-kept secrets of the last several centuries may be that some of what we classify as religious experience can make a fundamental contribution to scientific psy- chology. One hundred years ago William James suggested this radical idea in his classic The Varieties of Religious Experience, yet today mainstream psychology is no closer to con- sidering the idea than it was in 1902. Surely one root of this recalcitrance is the way in which the categories and imagery of our society envisage an otherworldly religion and a naturalistic psychology which are on different planes of existence altogether and cannot communicate with one another. -
The Epoche and the Intentional Stance
Journal of Cognition and Neuroethics The Epoche and the Intentional Stance David Haack The New School Biography An element that ties all of my work together is a deep pluralistic impulse. Before beginning the study of philosophy at the New School for Social Research, the tradition in philosophy I was most aligned with was pragmatism. I am currently completing my master’s thesis in philosophy of mind and phenomenology. In addition to my interest in epistemology and ontology, I have a secondary interest in ethical theories from antiquity. I find myself both interested in modern philosophy as a science (its intersection with the cognitive sciences) and antiquity’s interest in ethics as how to live a life. In addition to my interest in ethics within antiquity, I have a specific affection for John Dewey’s theories of democracy and education. Publication Details Journal of Cognition and Neuroethics (ISSN: 2166-5087). April, 2016. Volume 4, Issue 1. Citation Haack, David. 2016. “The Epoche and the Intentional Stance.” Journal of Cognition and Neuroethics 4 (1): 27–44. The Epoche and the Intentional Stance David Haack Abstract In this paper I explore the issue of intentionality by looking at the thought of Daniel Dennett and Edmund Husserl. I argue that despite the differences between Dennett’s ‘heterophenomenology’ and Husserl’s phenomenology, the two ways of viewing intentional content, and therefore consciousness, more broadly are not incompatible. I claim that we can view consciousness in a way that incorporates both the phenomenological and heterophenomenological methods. I begin by outlining Husserl’s phenomenology before moving on to a description of Dennett’s heterophenomenology. -
Jean-Paul Sartre: Basic Writings
Jean-Paul Sartre: BasicWritings 'This immensely useful volume makes it possible for readersto get a substantialand comprehensiveknowledge of Sartreanphilosophy. It is a remarkableachievement.' HazelE. Barnes,University ofColorado at Boulder ' ... this is a worthwhile andilluminating book.' BaronessMary Warnock ' ... bringstogether just the right texts,ordered in the right way, to draw the studentinto Sartre.' JohnJ. Compton,EmeritusProfessor of Philosophy, Vanderbilt University 'StephenPriest's succinct, analytical introductions are invaluable ... a wide- rangingcollection of extracts.' ChristinaHowells, WadhamCollege, Oxford Jean-PaulSartre is one of the most famous philosophersof the twentieth century. The principal founder of existentialism,a political thinker and famousnovelist and dramatist,his work hasexerted enormous influence in philosophy,literature, politics and cultural studies.lean-Paul Sartre: Basic Writings is the first collection of Sartre'skey philosophicalwritings and providesan indispensableresource for all studentsand readers of his work. StephenPriest's clear and helpful introductionsset each reading in context, makingthe volume an idealcompanion for thosecoming to Sartre'swritings for the first time. A key featureof the anthologyis that it includesthe full text of Sartre's famousExistentialism and Humanism. The selectionsare from: Existentialismand Humanism Beingand Nothingness Transcendenceof the Ego The Psychologyof Imagination Whatis Literature? Searchfor a Method Notebooksfor an Ethics The Family Idiot Critique -
Thought and the Eucharist Philosophical Models and Their Theological Appropriation
Ephemerides Theologicae Lovanienses 86/1 (2010) 83-106. doi: 10.2143/ETL.86.1.2051611 © 2010 by Ephemerides Theologicae Lovanienses. All rights reserved. Thought and the Eucharist Philosophical Models and Their Theological Appropriation Joris GELDHOF K.U.Leuven The history of the relationship between Thought and the Eucharist is long and complex. Theology, resorting to concepts and the formation of philosophical thought, has never ceased to attempt an understanding of the mystery of the Eucharist. Theologians have certainly reflected on “the sacrament of sacraments”, lyrically described by Vatican II as “a sacra- ment of love, a sign of unity, a bond of charity, a Pascal banquet”1 inas- much as it is “the fount and apex of the whole Christian life”2. But philosophers themselves have thematized and examined the Eucharist, too, not only as a social ritual or a religious practice but also as a constitu- tive element of Christian faith. Xavier Tilliette demonstrates this in his recent volume on “Eucharistic philosophies”3. This fundamental observa- tion invites theologians to meticulously study what the philosophers have written, and then to make a critical and constructive assessment. In the current context, the task of dedicating the necessary energy to the deepen- ing of relationships between thought and the Eucharist has become of utmost importance. How is it possible to contemplate the Eucharist with- out being absorbed in a strictly scientific and rationalistic discourse on the one hand, or on the other hand, without spiritualizing it – which would finally and inevitably end up in a refutation of theology itself? This article presents an authentic exercise of theological thought which confronts each of these two positions. -
DENNETT's CONSCIOUSNESS EXPLAINED: ITS CRITICS, and the CONTROVERSY OVER the “TRUE NATURE” of CONSCIOUSNESS BENJAMIN NEWMAN Swarthmore College
DENNETT'S CONSCIOUSNESS EXPLAINED: ITS CRITICS, AND THE CONTROVERSY OVER THE “TRUE NATURE” OF CONSCIOUSNESS BENJAMIN NEWMAN Swarthmore College Are zombies possible? They’re not just possible, they’re actual. We’re all zombies. (Dennett Consciousness Explained, 406) It would be an act of desperate intellectual dishonesty to quote this assertion out of context! (footnote to the above). IN CONSCIOUSNESS EXPLAINED, Daniel Dennett sets forth an extended sketch of what may, or may not, be an explanation of consciousness. The controversy regarding what, exactly, Dennett does explain, and what, if anything, he omits, arises both from profound and genuine disagreement with his views on the part of many contemporary philosophers and from ambiguities in the definitions of some key terms (e.g. “consciousness” and “explanation”). Between the fundamentally conflicting worldviews and behind the conceptual ambiguities, is there a real philosophical controversy to be found, or just a lot of empty rhetoric? I believe that there is a real and meaningful question lurking in the interplay between Dennett and his critics, and it will be my goal in this paper to bring that question to light and to frame it in such a way that it is clear what is at stake. What is at stake? Dennett’s approach to the problem of consciousness is firmly reductive and materialistic. He believes that the physical facts about the brain (and, to a lesser extent, about the context in which it finds itself) are sufficient to account for all of the facts about the mind, consciousness included. Some of Dennett’s critics would have ended that last sentence with the words “consciousness excluded,” and they do have a point. -
Family Resemblance: Studies in the Internal Structure of Categories
COGNITIVE PSYCHOLOGY 7, 573-605 (1975) Family Resemblances: Studies in the Internal Structure of Categories ELEANOR ROSCH AND CAROLYN B. MERVIS University of California, Berkeley Six experiments explored the hypothesis that the members of categories which are considered most prototypical are those with most attributes in common with other members of the category and least attributes in common with other cat- egories. In probabilistic terms, the hypothesis is that prototypicality is a function of the total cue validity of the attributes of items. In Experiments 1 and 3, sub- jects listed attributes for members of semantic categories which had been pre- viously rated for degree of prototypicality. High positive correlations were ob- tained between those ratings and the extent of distribution of an item’s attributes among the other items of the category. In Experiments 2 and 4, subjects listed su- perordinates of category members and listed attributes of members of contrasting categories. Negative correlations were obtained between prototypicality and su- perordinates other than the category in question and between prototypicality and an item’s possession of attributes possessed by members of contrasting cat- egories. Experiments 5 and 6 used artificial categories and showed that family resemblance within categories and lack of overlap of elements with contrasting categories were correlated with ease of learning, reaction time in identifying an item after learning, and rating of prototypicality of an item. It is argued that fam- ily resemblance offers an alternative to criterial features in defining categories. As speakers of our language and members of our culture, we know that a chair is a more reasonable exemplar of the categoryfurniture than a radio, and that some chairs fit our idea or image of a chair better than others. -
Qt70g9147s.Pdf
UC Berkeley UC Berkeley Previously Published Works Title Tibetan Buddhist dream yoga and the limits of Western Psychology. Permalink https://escholarship.org/uc/item/70g9147s ISBN 9781440829475 Author ROSCH, E Publication Date 2014 Peer reviewed eScholarship.org Powered by the California Digital Library University of California In R. Hurd & K. Bulkeley (Eds.) Lucid dreaming: New perspectives on consciousness in sleep. Volume 2: Religion, creativity, and culture. Santa Barbara, CA: Praeger, 2014, pp 1-22. Tibetan Buddhist Dream Yoga and the Limits of Western Psychology Eleanor Rosch Department of Psychology University of California, Berkeley “Look to your experience in sleep to discover whether or not you are truly awake.”1 The Buddha has been called both The Awakened One and The Enlightened One, and both of these qualities are evoked by the word lucid in the way that we now use it to refer to lucid dreaming. However, the uses to which lucidity in dreams has been put by the West is limited and relatively superficial compared to lucidity in dreams, dreamless sleep, daily life, and even death in the practices of Tibetan Vajrayana Buddhism. As the Tibetan teacher Tendzin Wangyal puts it, “Dream practice is not just for personal growth or to generate interesting experiences. It is part of the spiritual path and its results should affect all aspects of life by changing the practitioner’s identity, and the relationship between the practitioner and the world.”2 What does that mean? How can it be accomplished? And what implications might these practices have for our psychology and for Western science more generally? In this chapter I will address such questions, first by discussing the Buddhist material, and then by examining the ways in which the effects of lucidity in Tibetan Buddhist practitioners challenge basic assumptions about bodies and minds in Western science.