Radical Interpretation and Decision Theory
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Intentionality in Kant and Wittgensetin
Journal of Undergraduate Research at Minnesota State University, Mankato Volume 6 Article 5 2006 Intentionality in Kant and Wittgensetin Ryan Feldbrugge Minnesota State University, Mankato Follow this and additional works at: https://cornerstone.lib.mnsu.edu/jur Part of the Philosophy Commons Recommended Citation Feldbrugge, Ryan (2006) "Intentionality in Kant and Wittgensetin," Journal of Undergraduate Research at Minnesota State University, Mankato: Vol. 6 , Article 5. Available at: https://cornerstone.lib.mnsu.edu/jur/vol6/iss1/5 This Article is brought to you for free and open access by the Undergraduate Research Center at Cornerstone: A Collection of Scholarly and Creative Works for Minnesota State University, Mankato. It has been accepted for inclusion in Journal of Undergraduate Research at Minnesota State University, Mankato by an authorized editor of Cornerstone: A Collection of Scholarly and Creative Works for Minnesota State University, Mankato. Feldbrugge: Intentionality in Kant and Wittgensetin INTENTIONALITY IN KANT AND WITTGENSTEIN Ryan Feldbrugge (Philosophy) Dr. Richard Liebendorfer, Faculty Mentor, Philosophy How is thought about and experience of a world possible? This has been the framing question of the present work and it is generally understood as the problem of intentionality. The more specific problem dealt with has been whether or not intentionality has an internal structure that can be made explicit through science, particularly cognitive science. In his Critique of Pure Reason, Immanuel Kant outlines an internal, mental structure that, when imposed on our sensory data, makes thought about and experience of a world possible, which can be viewed as highly anticipatory of modern cognitive science. On the other hand, there are a number of philosophers who have it that the structure of intentionality cannot be made explicit nor can it be understood within science, notably Ludwig Wittgenstein. -
CONCEPTUAL CHALLENGES in the CHARACTERISATION and EXPLANATION of PSYCHIATRIC PHENOMENA LISA BORTOLOTTI University of Birmingham LUCA MALATESTI University of Rijeka
EuJAP | VOL. 6 | No. 1 | 2010 INTRODUCTION: CONCEPTUAL CHALLENGES IN THE CHARACTERISATION AND EXPLANATION OF PSYCHIATRIC PHENOMENA LISA BORTOLOTTI University of Birmingham LUCA MALATESTI University of Rijeka Historically, analytic philosophy has not been as close to psychiatry as the continental tradition. For instance, no analytic philosopher has produced a treatise as important and comprehensive as Karl Jaspers’s General Psychopathology (Jaspers 1963 [1913]), a work deeply infl uenced by phenomenology. Similarly, no analytic philosopher so far has critically engaged with the practice and history of psychiatry as Michel Foucault did in his Madness and Civilization (Foucault 1965 [1961]). As late as in the eight- ies Anthony Quinton, by referring to analytic thinkers, was justifi ed to claim that it was a “remarkable fact that philosophers, in a sense the experts on rationality, should have taken so little interest in irrationality” (1985). Although at that time some rel- evant research was done within the philosophy of science (see for instance, Boorse 1976 and Grünbaum 1984) and moral philosophy (see for instance, Margolis 1966 and Glover 1970), philosophy of psychiatry could not be considered a mainstream discipline. It is surely a fact that in recent years analytically oriented philosophers have acquired and sustained an interest for psychiatry. b is movement, that concerns prominently philosophy but has also had some impact on psychiatry and cognitive psychology, has been given a name, the “new philosophy of psychiatry” (Banner and b ornton 2007). Psychiatry, as other branches of medicine, involves a theoretical dimension concerned with the description, classifi cation and explanation of mental disorders and a practi- cal dimension of intervention and treatment. -
Intentionality and the Mental Volume IV, Number 4 (Winter 1957)
Paul E. Meehl we have a formula, and a case comes along in which it disagrees with ------APPENDIX------ our heads? Shall we then use our heads? I would say, yes-provided the psychological situation is as clear as a broken leg; otherwise, very, very seldom. EDITORS' NOTE. This article first appeared in the Tournal of Counseling Psychology, Intentionality and the Mental Volume IV, Number 4 (Winter 1957). For the assignment of copyright, we are grateful to the editor, C. Gilbert Wrenn. REFERENCES I. Cronbach, L. J., and P. E. Meehl. "Construct yalidity in Psy.chological Tests," Psychological Bulletin, 52:281-302 (1955). Reprmted m H. Fe1gl and M. Scnv~n Introduction by Wilfrid Sellars (eds.), Minnesota Studies in the Philosophy of Science, Vol. I, pp. 174-204. Mm The traditional mind-body problem is, as Herbert Feig] has amply demonstrated in neapolis: Univ. of Minnesota Press, 1956. his contribution to this volume, a veritable tangle of tangles. At first sight but one of 2. Humphreys, L. G., C. C. McArthur, P. E. Meehl, N. Sanford, ~nd _ J. Zubin. the 'problems of philosophy,' it soon turns out, as one picks at it, to be nothin& more "Clinical versus Actuarial Prediction," Proceedings of the 1955 Invitational Con- nor less than the philosophical enterprise as a whole. Yet if, to the close-up view. of ference on Testing Problems, pp. 91-141. the philosopher at work, it soon becomes a bewildering crisscross of th.r~ds l.eadmg 3. McArthur, C. C. "Analyzing the Clinical Process," Tournal of Counselmg Psy in all directions, it is possible to discern, on standing off, a number of d1stmgmshable chology, 1:203-207 (1954). -
So You Want to Do Post-Intentional Phenomenological Research?
The Qualitative Report Volume 24 Number 4 How To Article 15 4-22-2019 So You Want to Do Post-Intentional Phenomenological Research? Katherine E. Soule University of California, Agriculture and Natural Resources Division, [email protected] Melissa Freeman University of Georgia, [email protected] Follow this and additional works at: https://nsuworks.nova.edu/tqr Part of the Educational Assessment, Evaluation, and Research Commons, Quantitative, Qualitative, Comparative, and Historical Methodologies Commons, and the Social Statistics Commons Recommended APA Citation Soule, K. E., & Freeman, M. (2019). So You Want to Do Post-Intentional Phenomenological Research?. The Qualitative Report, 24(4), 857-872. https://doi.org/10.46743/2160-3715/2019.3305 This How To Article is brought to you for free and open access by the The Qualitative Report at NSUWorks. It has been accepted for inclusion in The Qualitative Report by an authorized administrator of NSUWorks. For more information, please contact [email protected]. So You Want to Do Post-Intentional Phenomenological Research? Abstract In this article, phenomenology, both in its philosophical and methodological variants, is introduced in the form of a fictional dialogue between a student justifying her interest in using a post-intentional phenomenological approach in her dissertation to her major professor. The dialogue tackles founding philosophers, notably Husserl, Heidegger, and Merleau-Ponty; contemporary researchers, including A. Giorgi, B. Giorgi, van Manen, and Vagle; several phenomenological concepts, such as intentionality, bracketing, and bridling; and provides examples of three distinct approaches to phenomenological research. Keywords Phenomenology, Post-Intentional Phenomenology, Bridling, Bracketing, Intentionality Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 International License. -
Transparency of Mind: the Contributions of Descartes, Leibniz, and Berkeley to the Genesis of the Modern Subject
Transparency of Mind: The Contributions of Descartes, Leibniz, and Berkeley to the Genesis of the Modern Subject Gary Hat! eld Philosophers often use classical positions as paradigms for de! ning their own views, usually in contrast. In the philosophy of mind, the notion of the Cartesian subject is one such paradigm. This notion is often used to represent tendencies in the conception of the subject that today’s philosophers wish to avoid. John McDowell and Hilary Putnam 1, among others, portray the Cartesian subject – and speci! cally the Cartesian mind – as a step backward from an earlier, preferable Aristotelianism, whose concept of mind might be made serviceable today if adjusted to ! t modern science. Such paradigms, whose use is unavoidable, are typically caricatures, whether slight or gross. The Cartesian mind as standardly portrayed by McDowell, Putnam, and oth- ers 2 is a gross caricature. This would be important enough for its potential to mislead us about the actual historical development of philosophy. But even more crucially for the philosophy of mind, the use of a caricatured picture as a counterparadigm against which one de! nes one’s own, comparatively better position, can lead to a pyrrhic vic- tory that avoids or misrepresents the real problems. If the opponent has been tailored to one’s desired virtues as conquering hero, one may give the impression that one’s own position solves great problems, deeply embedded in the tradition, when in fact one has simply rejected a fairly recent problematic position, which one has perhaps also misun- derstood and misidenti! ed. 3 The Cartesian mental paradigm is frequently de! ned in terms of four factors: con- sciousness as essence, intentionality as exclusively mental, the veil of perception, and the transparency of mind. -
University of Birmingham Philosophy Bias
University of Birmingham Philosophy bias and stigma Bortolotti, Lisa; Puddifoot, Kathy DOI: 10.1515/9783110650990-007 License: Creative Commons: Attribution-NonCommercial-NoDerivs (CC BY-NC-ND) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Bortolotti, L & Puddifoot, K 2019, Philosophy bias and stigma. in D Bubbio & J Malpas (eds), Why Philosophy?. De Gruyter, pp. 51-64. https://doi.org/10.1515/9783110650990-007 Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive. -
Theory of Intentionality *
Ronald McIntyre and David Woodruff Smith, “Theory of Intentionality,” in J. N. Mohanty and William R. McKenna, eds., Husserl’s Phenomenology: A Textbook (Washington, D. C.: Center for Advanced Research in Phenomenology and University Press of America, 1989), pp. 147-79. Original page numbers are in <>. THEORY OF INTENTIONALITY * by Ronald McIntyre and David Woodruff Smith 1. INTENTIONALITY Intentionality is a central concept in philosophy of mind and in Husserl’s phenom enology. Indeed, Husserl calls intentionality the “fundamental property of consciousness” and the “principle theme of phenomenology”. Although ‘intentionality’ is a technical term in philosophy, it stands for something familiar to us all: a characteristic feature of our mental states and experiences, especially evident in what we commonly call being “conscious” or “aware”. As conscious beings, or persons, we are not merely affected by the things in our environment; we are also conscious of these things – of physical objects and events, of our own selves and other persons, of abstract objects such as numbers and propositions, and of anything else we bring before our minds. Many, perhaps most, of the events that make up our mental life – our perceptions, thoughts, beliefs, hopes, fears, and so on – have this characteristic feature of being “of” or “about” something and so giving us a sense of something in our world. When I see a tree, for example, my perception is a perception of a tree; when I think that 3 + 2 = 5, I am thinking of or about certain numbers and a relation among them; when I hope that nuclear war will never take place, my hope is about a possible future state of the world; and so on. -
A Naturalistic Perspective on Intentionality. Interview with Daniel Dennett
Mind & Society, 6, 2002, Vol. 3, pp. 1-12 2002, Rosenberg & Sellier, Fondazione Rosselli A naturalistic perspective on intentionality. Interview with Daniel Dennett by Marco Mirolli Marco Mirolli You describe yourself as a philosopher of mind and you reject the exhortations to get more involved in the abstract problems of ontology and of philosophy of science in general, even if the problems of the philosophy of mind and those of philosophy of science are deeply mutually dependent. I think this is an important issue because, while you say that your philosophy presupposes only the standard scientific ontology and epistemology 1, it seems to me that what you really presuppose is rather a Quinean view of ontology and epistemology, which is not so standard, even if it may well be the one we should accept. Daniel Dennett Well, maybe so, let's see. Certainly I have seen almost no reason to adopt any other ontology than Quine's; and when I look at the work in the phi- losophy of science and more particularly at the work in science, I do not find any ground yet for abandoning a Quinean view of ontology for something fancier. It could happen, but I haven't seen any reason for doing this; so if you want to say that I am vulnerable on this, that's really true. I have stated that I don't see any of the complexities of science or philosophy of mind raising ontological issues that are more sophisticated than those a Quinean ontology could handle; but I may be wrong. -
1 the Problem of Intentionality: a Cardinal Difficulty for Physicalism Or What Happens to the World When a Mind Shows Up? Joel S
The Problem of Intentionality: A Cardinal Difficulty for Physicalism Or What Happens to the World When a Mind Shows Up? Joel Steinmetz I. What is the Socratic Club? • Content: Issues related to the truth or falsity of the Christian faith • Method: In the Socratic spirit to follow the argument wherever it leads • Motivation: “In any fairly large and talkative community such as a university there is always the danger that those who think alike should gravitate together into coteries where they will henceforth encounter opposition only in the emasculated form of rumour that the outsiders say thus and thus. The absent are easily refuted, complacent dogmatism thrives, and differences of opinion are embittered by group hostility. Each group hears not the best, but the worst, that the other group can say. In the Socratic all this was changed. Here a man could get the case for Christianity without all the paraphernalia of pietism and the case against it without the irrelevant sansculottisme of our common anti-God weeklies. At the very least we helped civilize one another…. Everyone found how little he had known about everyone else.”1 II. What is the problem of intentionality (a brief historical intro)? • The way in which intentionality is understood, or the aspect of intentionality that is emphasized, focuses the way in which intentionality is problematic. Analytic vs. Continental divide: • Phenomenology: explain the essential structures of intentionality; how does objectivity arise from subjectivity? • Analytic: intentionality is mark of mental; how can we explain, or incorporate, intentional mental states into a physicalist account of the world? • Why a physicalist account of the world? “These days we’re all materialists for much the reason that Churchill gave for being a democrat: the alternatives seem even worse. -
The Relationship Between Consciousness and Intentionality
University of Central Florida STARS HIM 1990-2015 2013 The relationship between consciousness and intentionality Jordan Bell University of Central Florida Part of the Philosophy Commons Find similar works at: https://stars.library.ucf.edu/honorstheses1990-2015 University of Central Florida Libraries http://library.ucf.edu This Open Access is brought to you for free and open access by STARS. It has been accepted for inclusion in HIM 1990-2015 by an authorized administrator of STARS. For more information, please contact [email protected]. Recommended Citation Bell, Jordan, "The relationship between consciousness and intentionality" (2013). HIM 1990-2015. 1384. https://stars.library.ucf.edu/honorstheses1990-2015/1384 THE RELATIONSHIP BETWEEN CONSCIOUSNESS AND INTENTIONALITY by JORDAN BELL A thesis submitted in partial fulfillment of the requirements for the Honors in the Major Program in Philosophy in the College of Arts & Humanities and in The Burnett Honors College at the University of Central Florida Orlando, Florida Spring Term 2013 Thesis Chair: Dr. Mason Cash ABSTRACT Within the Philosophy of Mind two features of our mental life have been acknowledged as the most perplexing—consciousness, the phenomenal “what it is likeness” of our mental states, and intentionality, the aboutness or directedness of our mental states. As such, it has become commonplace to develop theories about these phenomena which seek to explain them naturalistically, that is, without resort to magic or miracles. Traditionally this has been done by analyzing consciousness and intentionality apart from one another. However, in more recent years the tide has turned. In contemporary theories these phenomena are typically analyzed in terms of the other. -
Concrete Possible Worlds (Final)
CONCRETE POSSIBLE WORLDS Phillip Bricker 1. INTRODUCTION. Open a book or article of contemporary analytic philosophy, and you are likely to find talk of possible worlds therein. This applies not only to analytic metaphysics, but to areas as diverse as philosophy of language, philosophy of science, epistemology, and ethics. Philosophers agree, for the most part, that possible worlds talk is extremely useful for explicating concepts and formulating theories. They disagree, however, over its proper interpretation. In this chapter, I discuss the view, championed by David Lewis, that philosophers’ talk of possible worlds is the literal truth.1 There exists a plurality of worlds. One of these is our world, the actual world, the physical universe that contains us and all our surroundings. The others are merely possible worlds containing merely possible beings, such as flying pigs and talking donkeys. But the other worlds are no less real or concrete for being merely possible. Fantastic? Yes! What could motivate a philosopher to believe such a tale? I start, as is customary, with modality.2 Truths about the world divide into two sorts: categorical and modal. Categorical truths describe how things are, what is actually the case. Modal truths describe how things could or must be, what is possibly or 1 The fullest statement of Lewis’s theory of possible worlds is contained in his magnum opus, Lewis (1986), On the Plurality of Worlds. Lewis’s view is sometimes called “modal realism.” 2 Historically, it was the attempt to provide semantics for modal logic that catapulted possible worlds to the forefront of analytic philosophy. -
Epistemic Benefits of Elaborated and Systematized Delusions in Schizophrenia Bortolotti, Lisa
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Portal Epistemic Benefits of Elaborated and Systematized Delusions in Schizophrenia Bortolotti, Lisa DOI: 10.1093/bjps/axv024 License: Creative Commons: Attribution (CC BY) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Bortolotti, L 2015, 'Epistemic Benefits of Elaborated and Systematized Delusions in Schizophrenia', The British Journal for the Philosophy of Science, pp. 1-22. https://doi.org/10.1093/bjps/axv024 Link to publication on Research at Birmingham portal Publisher Rights Statement: Eligibility for repository : checked 15/01/2016 General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document.