The Manifest Image and the Scientific Image(1)
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Sellars in Context: an Analysis of Wilfrid Sellars's Early Works Peter Jackson Olen University of South Florida, [email protected]
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School January 2012 Sellars in Context: An Analysis of Wilfrid Sellars's Early Works Peter Jackson Olen University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the American Studies Commons, and the Philosophy of Science Commons Scholar Commons Citation Olen, Peter Jackson, "Sellars in Context: An Analysis of Wilfrid Sellars's Early Works" (2012). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/4191 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Sellars in Context: An Analysis of Wilfrid Sellars’s Early Works by Peter Olen A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Co-Major Professor: Stephen Turner, Ph.D. Co-Major Professor: Richard Manning, Ph.D. Rebecca Kukla, Ph.D. Alexander Levine, Ph.D. Willem deVries, Ph.D. Date of Approval: March 20th, 2012 Keywords: Logical Positivism, History of Analytic Philosophy Copyright © 2012, Peter Olen DEDICATION I dedicate this dissertation to the faculty members and fellow graduate students who helped me along the way. ACKNOWLEDGEMENTS I want to thank Rebecca Kukla, Richard Manning, Stephen Turner, Willem deVries, Alex Levine, Roger Ariew, Eric Winsberg, Charles Guigon, Nancy Stanlick, Michael Strawser, and the myriad of faculty members who were instrumental in getting me to this point. -
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. -
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. -
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. -
Just What Is the Relation Between the Manifest and the Scientific Images? Comments on Brandom
Just What is the Relation between the Manifest and the Scientific Images? Comments on Brandom I. Introduction The last half of the (long) first chapter of Brandom’s From Empiricism to Expressivism constitutes an extended argument against one half of Wilfrid Sellars’s version of scientific realism. I say ‘half’ of Sellarsian scientific realism because Brandom agrees with Sellars’s anti-instrumentalism. The half Brandom takes issue with is Sellars’s claim that the “scientific image” [SI] —an idealized, complete scientific framework for the description and explanation of all natural events and objects—possesses such ontological priority over the “manifest image” [MI]—itself an idealization of the ‘commonsense’ framework of persons and things in terms of which we currently experience ourselves and the world—that it will come to replace the MI in all matters of explanation and description. Brandom’s argument against this Sellarsian idea is rather roundabout. First, he traces Sellars’s distinction between the MI and the SI back to the Kantian distinction between phenomena and noumena. Then he argues against several attempts to understand identity claims across disparate frameworks. Neither, claims Brandom, will permit us to identify objects across the MI/SI divide. But if we cannot identify the objects of concern across the frameworks, then a shift from the MI to the SI is not a form of replacement of one framework by a better, but simply a change of subject that poses no threat to the MI. The overall argument of the chapter is that, though what Sellars made of the Kantian notion of a category is a very Good Idea, Sellars’s assimilation of scientific realism to a kind of transcendental realism in Kant’s sense, is a Bad Idea with a muddled basis and unworkable consequences. -
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. -
R Stephen J. Wykstra Office Address: Philosophy Department, Calvin
r Stephen J. Wykstra Office Address: Philosophy Department, Calvin College, Grand Rapids, MI 49546 Home Address: 1149 Legion Park Dr., Holland, MI 49423 Telephone: Office (616) 526-6410 Home (616) 392-7258 Education: B.A. Physics, Philosophy, Hope College, 1972 Ph.D. History and Philosophy of Science University of Pittsburgh, 1978 Dissertation: The Interdependence of History of Science and Philosophy of Science: Toward a Meta-theory of Scientific Rationality Ph. D Committee/References: Larry Laudan, Wilfrid Sellars, Adolf Grunbaum, J.E. McGuire Recent References: Del Ratzsch, David Hoekema, Michael Beatty, Trent Dougherty, Alvin Plantinga Teaching Experience: 1972-1974: Teaching Fellow, University of Pittsburgh 1978-1984: University of Tulsa 1985- : Calvin College Courses Taught: Problems of Philosophy, Symbolic Logic, Modern Philosophy, Epistemology, Philosophy of Science, Philosophy of Religion, History of Science, Ancient and Medieval Philosophy, Topics in Modern Philosophy; Critical Reasoning; Faith and Reason; Modal Logic and Its Applications; Evidentialism and Reformed Epistemology Languages: Reading knowledge of French and German Professional Activities: 1. National Science Foundation Fellow (1979): Workshop on Ethical Issues in Engineering 2. Visiting Research Fellow (1979): Center for Philosophy of Science, Pittsburgh 3. National Endowment for Humanities Fellow (1982): Summer Seminar on Philosophy of Religion (William Rowe) 4. Oxford University (1982): SCR Fellow (Oriel College) 5. National Endowment for Humanities (1983): Summer Research Fellowship 6. Paid Consultant, Center for Science Studies (1984-85) Virginia Polytechnic Institute 7. National Endowment for Humanities (1987): Summer Institute in Philosophy of Religion 8. American Philosophical Association (1988): Planning Committee (Central Division) 9. American Philosophical Association (1989-92) Professional Rights Committee 10. Referee for Philosophy of Science, Nous, Faith and Philosophy, National Science Foundation, Philosophical Studies. -
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. -
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. -
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 -
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). -
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.