In a society where filial piety is regarded as a social norm, should a son consent to withdrawing treatments to his terminally ill father or should he request that his father’s life be maintained as long as possible? Leaving a father unattended is regarded as unfilial in a Confucian society, let alone untreated while being ill. Although Taoism also teaches filial piety, it asserts artificially as unnatural. In other words in Taoist view, uselessly prolonging a life through life-sustaining devices or (...) futilely treating an incurable terminal patient is against the will of Heaven. This paper is not an argument in favor of euthanasia but a discussion of what is natural and un-natural in terms of life and death phenomenon from Taoist perspective. Artificial life relying on external means is not harmonious with nature. Thus keeping a person in PVS stage alive should be ethically flaw. In this sense, don’t all attempts to cure illness un-natural? This author will say that if treatments can restore health, then it is not un-natural. But if medical procedures fail to revert the deterorating health of a terminally ill patient and treatments prove to be futile, foregoing treatments can be regarded as flowing with Heaven and thus is ethically justifiable. (shrink)

The ethics of betel nut use in Taiwan are examined in this article. It first presents scientific facts about the betel quid, its consumption and negative health consequences and then analyses the cultural background and economic factors contributing to its popularity in Asia. Governmental and institutional attempts to curb betel nut cultivation, distribution and sales are also described. Finally, the bioethical implications of this often ignored subject are considered.

This article addresses the ethics of betel nut use in Taiwan. It first presents scientific facts about the betel quid and its consumption and the generally accepted negative health consequences associated with its use: oral and esophageal cancer, coronary artery disease, metabolic diseases, and adverse effects in pregnancy. It then analyzes the cultural background and economic factors contributing to its popularity in Asia. The governmental and institutional attempts to curb betel nut cultivation, distribution, and sales are also described. Finally, the (...) article analyzes the bioethical implications of this often-ignored subject from the perspectives of human dignity, the good of health, vulnerable groups, cultural diversity, informed consent, and ethical blind spots. (shrink)

The topic of this paper is the complex interaction between attention, fixation, and one species of change blindness. The two main interpretations of the target phenomenon are the ‘blindness’ interpretation and the ‘inaccessibility’ interpretation. These correspond to the sparse view (Dennett 1991; Tye, 2007) and the rich view (Dretske 2007; Block, 2007a, 2007b) of visual consciousness respectively. Here I focus on the debate between Fred Dretske and Michael Tye. Section 1 describes the target phenomenon and the dialectics it entails. (...) Section 2 explains how attention and fixation weigh in these debates, and argues that Dretske’s hyper-rich view fails precisely because he overlooks certain effects of attention and fixation. Section 3 explains why Tye’s view is also unsatisfying, mainly because he misconceives the degree of access. Section 4 then puts forward the positive model covariance, which has it that the degree of cognitive access tracks the degree of phenomenology, and contrasts it with Block’s view on the Sperling iconic memory paradigm. The paper ends with a discussion of levels of seeing, which involve crowding, indexing, and other visual phenomena. Change ‘blindness’ is a set of phenomena that was discovered about two decades ago, yet an entirely satisfying understanding is still lacking. To move forward, a more detailed understanding of attention and fixation is called for. (shrink)

Este livro é inestimável como uma sinopse de algumas das obras de um dos maiores filósofos dos últimos tempos. Há muito valor em analisar suas respostas às confusões básicas da filosofia, e em tentativas geralmente excelentes de conectar o pensamento clássico chinês com a filosofia moderna. Eu tenho uma visão moderna de Wittgensteiniano para colocá-lo em perspectiva. Aqueles que querem uma estrutura completa até o momento para o comportamento humano do ponto de vista moderno de dois sistemas podem consultar meus (...) livros Talking Monkeys 3rd ed (2019), The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle 2nd ed (2019), Suicídio pela Democracia 4a ed (2019), Estrutura Lógica do Comportamento Humano (2019), A Estrutura Lógica da Consciência (2019), Entendendo as Conexões Entre Ciência, Filosofia, Psicologia, Religião, Política e Economia (2019), Delírios Utópicos Suicidas no século XXI (2019), Observações sobre Impossibilidade, Incompletude, Paraconsistência, Indecidabilidade, Alealeitividade, Computabilidade, Informática, Paradoxo e Incerteza em Chaitin, Wittgenstein, Hofstadter, Wolpert, Doria, Doria, da Costa , Godel, Searle, Rodych Berto, Floyd, Moyal-Sharrock e Yanofsky (2019) e outros. Este livro é uma tentativa única de correlacionar a filosofia clássica chinesa com a de Searle (S), a quem considero ser o melhor desde Wittgenstein (W) e seu herdeiro intelectual. A qualidade dos itens é extraordinariamente alta para tal coleção, que deve ser devido à cuidadosa seleção de papéis de Mou. Os leitores acharão instrutivo comparar isso com outro volume recente de artigos sobre a filosofia de S, "Thinking About the Real World", outro livro no qual escrevi a única revisão. Como em W, tudo o que S escreve é um tesouro, mas infelizmente essa tomada tem atraído tão pouca atenção que esta parece ser a única revisão, mesmo que tenha aparecido há 6 anos. Sua única deficiência real é a falta de impressão da resposta de S a Allinson, pois corrigiria seus inúmeros erros substanciais. Como observado em minhas outras críticas, tais erros são de interesse, pois são os padrões universais de nossa psicologia devido ao fato de que nossa linguagem carece de perspicaz, como W apontou pela primeira vez no BBB (Blue and Brown Books) 3/4 de um século atrás. Quando a conferência foi gravada, tentei obter o vídeo ou uma transcrição da resposta de Mou, S, Allinson e 3 pessoas no HKUST, mas ninguém ajudou. A questão da espiritualidade inevitavelmente se mistura com as questões da linguagem da filosofia em alguns dos artigos aqui. As muitas sutilezas ao longo do caminho para dissipar a ilusão de ego e a realização da iluminação são outra questão inteira, embora como em todas as outras arenas, as confusões filosóficas inevitavelmente surgem quando falam de religião, em vez de praticá-la. Ou seja, a filosofia no sentido geral, pois reflete sobre ética, religião, moralidade, como devemos viver ou sentir sobre nossa vida e o mundo não é o sentido mais estreito em que W e S estão praticando isso , embora inevitavelmente e quase universalmente o sentido amplo é misturado com i sobre como a linguagem funciona (a mente como W nos mostrou). (shrink)

This essay is an inquiry into John McDowell’s thinking on ‘subjectivity.’ The project consists in two parts. On the one hand, I will discuss how McDowell understands and responds to the various issues he is tackling; on the other, I will approach relevant issues concerning subjectivity by considering different aspects of it: a subject as a perceiver, knower, thinker, speaker, agent, person and (self-) conscious being in the world. The inquiry begins by identifying and resolving a tension generated by the (...) very idea of ‘rational animal’: human beings are at the same time natural and rational. Later the inquiry proceeds by considering how McDowell’s notion of ‘second nature’ enables us to be human subjects with many faces. By going through the diagnoses and responses of McDowell, two central problems in modern and contemporary philosophy – the narrow conception of nature and the Cartesian inner space model – are identified and repelled. In Episode N I first urge that we should leave room for a certain notion of ‘world.’ I further argue that mentality has many aspects, and to understand those aspects is to understand the many faces of human subject. In Episode Ⅰ the Aristotelian notion of ‘second nature’ is discussed in order to resolve the tension in the very idea of ‘rational animal.’ Later I reply to some worries about this maneuver, including the objection from Crispin Wright. Hans-Georg Gadamer’s distinction between world and environment is introduced and related to McDowell’s thinking. Episode Ⅱ discusses perception and knowledge; McDowell’s main target – the Cartesian inner space – is introduced and criticized. Barry Stroud’s and Simon Blackburn’s positions are evaluated. Later I connect the main theme of Mind and World to the present context; in particular, I discuss McDowell’s invocation of Donald Davidson and Immanuel Kant. And then I discuss a common accusation of idealism, and Robert Brandom’s accusation of ‘residual individualism.’ Episode Ⅲ concentrates on Saul Kripke’s Wittgenstein, arguing that the master thesis behind the rule-following paradox is a version of the inner space model, and that Kripke’s Wittgenstein is not Wittgenstein. Martin Kusch’s objections are answered; Michael Dummett’s demand of reductionism is rebutted. After this, I turn to Davidson’s ‘no language’ claim, and discuss to what extent McDowell agrees with him. In Episode Ⅳ I evaluate objections from Hubert Dreyfus concerning action and agency. I discuss how Dreyfus and Maurice Merleau-Ponty commit ‘the Myth of the Disembodied Intellect’ identified by McDowell. I answer Michael Ayer’s charge of intellectualism in passing. Later I bring in McDowell’s objections to Derek Parfit on personhood and to Davidson on the mind-body relation. In Episode Ⅴ I focus on consciousness and self-consciousness. McDowell applies his argument against Parfit to Kant, but Maximilian de Gaynesford dissents. I reply to his objections on McDowell’s behalf. I further connect this to McDowell’s attacks on the dualism of scheme and content. This leads to my McDowellian rejection to the existence of qualia, and further brings me to the debate between intentionalism and disjunctivism in the context of the argument from illusion. I argue against Tim Crane’s ways of conceiving issues about intentionalism and the argument from illusion. Varieties of disjunctivism are also discussed. In my Epilogue, I express my worry about McDowell’s notion of ‘self-determining subjectivity.’ According to McDowell, human freedom consists in causations in the space of reason, but as Richard Gaskin points out, a satisfying story of it is yet to be provided. I close this essay with some rough ideas about how to fill in the details of the McDowellian picture. (shrink)

Anda bisa mendapatkan ringkasan singkat dari buku ini di p 135 atau 326. Jika Anda tidak sampai dengan kecepatan pada psikologi evolusi, Anda harus terlebih dahulu membaca salah satu dari banyak teks baru-baru ini dengan istilah ini dalam judul. Salah satu yang terbaik adalah "buku pegangan psikologi evolusi" 2nd Ed oleh Buss. Sampai sekitar 15 tahun yang lalu, ' penjelasan ' dari perilaku belum benar-benar telah penjelasan proses mental sama sekali, tapi agak kabur dan sebagian besar tidak berguna deskripsi dari (...) apa yang orang lakukan dan apa yang mereka katakan, tanpa wawasan mengapa. Kita mungkin mengatakan bahwa orang berkumpul untuk memperingati sebuah peristiwa, memuji Tuhan, menerima nya (atau mereka) berkat, dll. , tapi tak satu pun dari ini menggambarkan proses mental yang relevan, jadi kita bisa mengatakan bahwa mereka adalah penjelasan dalam banyak cara yang sama bahwa ia menjelaskan mengapa sebuah apel turun ke tanah jika kita mengatakan yang karena kita dirilis itu, dan itu berat-tidak ada mekanisme dan tidak ada penjelasan atau kekuatan prediktif. Buku ini melanjutkan penjelasan dasar genetik perilaku manusia yang hampir secara universal diabaikan dan ditolak oleh para akademisi, agama, politik dan masyarakat (Lihat buku yang sangat bagus Pinker ' ' The Blank Slatè '). Pernyataan-Nya (P3) bahwa tidak ada artinya untuk menanyakan apakah agama adalah genetik keliru sebagai persentase variasi dari setiap perilaku karena gen dan lingkungan dapat dipelajari, sama seperti mereka adalah untuk semua perilaku lain (Lihat misalnya, Pinker). Judul harus "awal upaya untuk menjelaskan beberapa aspek agama primitif", karena ia tidak memperlakukan kesadaran yang lebih tinggi sama sekali (misalnya, Satori, pencerahan dll) yang sejauh ini fenomena yang paling menarik dan satu-satunya bagian dari agama kepentingan pribadi untuk cerdas, berpendidikan orang di abad ke-21. Membaca seluruh buku ini, Anda tidak akan pernah menebak hal seperti itu ada. Demikian juga, untuk bidang narkoba dan agama yang sangat besar. Ini tidak memiliki kerangka untuk rasionalitas dan tidak menyebutkan sistem ganda pandangan pemikiran yang sekarang begitu produktif. Untuk thadalah saya sarankan saya sendiri Recent Papers. Namun demikian, buku ini memiliki banyak bunga, dan meskipun diberi tanggal masih layak dibaca. Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu pengetahuan, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

Eu dou uma revisão detalhada de "os limites exteriores da razão" por Noson Yanofsky de uma perspectiva unificada de Wittgenstein e psicologia evolutiva. Eu indico que a dificuldade com tais questões como paradoxo na linguagem e matemática, incompletude, undecidabilidade, computabilidade, o cérebro eo universo como computadores, etc., todos surgem a partir da falta de olhar atentamente para o nosso uso da linguagem no apropriado contexto e, consequentemente, a falta de separar questões de fato científico a partir de questões de como (...) a linguagem funciona. Discuto os pontos de vista de Wittgenstein sobre incompletude, paraconsistência e indecidabilidade e o trabalho de Wolpert sobre os limites para a computação. Para resumir: o universo de acordo com o Brooklyn---boa ciência, não tão boa filosofia. Aqueles que desejam um quadro até à data detalhado para o comportamento humano da opinião moderna dos dois sistemas consultar meu livros Falando Macacos 3ª Ed (2019), A Estrutura Lógica da Filosofia, Psicologia, Mente e Linguagem em Ludwig Wittgenstein e John Searle 2a Ed (2019), Suicídio Pela Democracia,4aEd(2019), Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política e Economia Artigos e Análises 2006-2019 (2019), Ilusões Utópicas Suicidas no 21St século 5a Ed (2019), A Estrutura Lógica do Comportamento Humano (2019), e A Estrutura Lógica da Consciência (2019) y outras. (shrink)

Embora este volume é um pouco datado, há poucos livros populares recentes lidando especificamente com a psicologia do assassinato e é uma visão rápida disponível para alguns dólares, por isso ainda vale bem o esforço. Não faz nenhuma tentativa de ser detalhado e é um tanto superficial nos lugares, com o leitor esperado preencher os espaços em branco de seus muitos outros livros e a literatura vasta na violência. Para uma atualização ver, por exemplo, Buss, O Manual de Psicologia Evolucionária (...) 2ª ed. v1 (2016) p 265, 266, 270 – 282, 388 – 389, 545 – 546, 547, 566 e Buss, Psicologia Evolutiva 5º Ed. (2015) p 26, 96 – 97223, 293-4, 300, 309 – 312, 410 e Shackelford e Hansen , A Evolução da Violência (2014).Ele está entre os principais psicólogos evolucionários por várias décadas e abrange uma ampla gama de comportamentos em suas obras, mas aqui ele se concentra quase inteiramente sobre os mecanismos psicológicos que causam pessoas individuais a assassinar e seus possíveis função evolutiva no EEE (ambiente de adaptação evolutiva — i. e., as planícies da África durante os últimos milhões de anos ou mais). Buss começa por notar que, como com outros comportamentos, explicações ' alternativas ', tais como psicopatologia, ciúme, ambiente social, pressões de grupo, drogas e álcool, etc. não realmente explicam, uma vez que a questão ainda permanece a respeito de por que estes produzem impulsos homicida, ou seja, são as causas proximas e não as últimas evolutivas (genéticas). Como sempre, ele inevitavelmente se resume a aptidão inclusiva (seleção de parentes), e assim a luta pelo acesso a companheiros e recursos, que é a explicação definitiva para todo o comportamento em todos os organismos. Os dados sociológicos (e o senso comum) tornam claro que os machos mais pobres mais jovens são os mais propensos a matar. Ele apresenta seus próprios e outros dados de homicídio de nações industrializadas, e culturas tribais, morte conespecífica em animais, arqueologia, dados do FBI e sua própria pesquisa sobre as fantasias homicida das pessoas normais. Muita evidência arqueológica continua a acumular-se de assassinatos, incluindo o de grupos inteiros, ou de grupos menos jovens fêmeas, em tempos pré-históricos. Depois de examinar os comentários de Buss, apresento um breve resumo da psicologia intencional (a estrutura lógica da racionalidade), que é amplamente coberta em meus muitos outros artigos e livros. Aqueles com um monte de tempo que querem uma história detalhada de violência homicida de uma perspectiva evolutiva pode consultar Steven Pinker ' os melhores 2 anjos da nossa natureza por que a violência diminuiu ' (2012), e minha revisão do mesmo, facilmente disponível na net e em dois dos meus livros recentes. Momentaneamente, Pinker observa que o assassinato diminuiu firmemente e dramàtica por um fator de aproximadamente 30 desde nossos dias como Foragers. Assim, mesmo que as armas agora tornam extremamente fácil para qualquer um matar, homicídio é muito menos comum. Pinker acha que isso é devido a vários mecanismos sociais que trazem os nossos "melhores anjos", mas eu acho que é devido principalmente à abundância temporária de recursos do estupro implacável do nosso planeta, juntamente com a presença policial aumentada, com a comunicação e vigilância e sistemas jurídicos que fazem com que seja muito mais provável que seja punido. Isto torna-se claro cada vez que há mesmo uma breve e local ausência da polícia. Aqueles que desejam um quadro até à data detalhado para o comportamento humano da opinião moderna dos dois sistemas consultar meu livros Falando Macacos 3ª Ed (2019), A Estrutura Lógica da Filosofia, Psicologia, Mente e Linguagem em Ludwig Wittgenstein e John Searle 2a Ed (2019), Suicídio Pela Democracia,4aEd(2019), Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política e Economia Artigos e Análises 2006-2019 (2019), Ilusões Utópicas Suicidas no 21St século 5a Ed (2019), A Estrutura Lógica do Comportamento Humano (2019), e A Estrutura Lógica da Consciência (2019) e outras. (shrink)

Que tal um take diferente sobre os ricos e famosos? Primeiro o óbvio-os romances de Harry Potter são superstição primitiva que incentiva as crianças a acreditar na fantasia, em vez de assumir a responsabilidade pelo mundo-a norma, é claro. JKR é tão sem noção sobre si mesma e do mundo como a maioria das pessoas, mas cerca de 200 vezes tão destrutiva como o Americano médio e cerca de 800 vezes mais do que o chinês médio. Ela foi responsável pela (...) destruição de talvez 30.000 hectares de floresta para produzir esses romances de lixo e toda a erosão que se seguiu (não trivial como é pelo menos 6 e talvez 12 toneladas/ano solo no oceano para todos na terra ou talvez 100 toneladas por Americano, e assim por cerca de 5000 toneladas/ano para os livros de Rowling e filmes e seus 3 filhos). A terra perde pelo menos 1% de seu solo superficial cada ano, de modo que se aproxima 2100, a maioria de sua capacidade crescente do alimento será ido. Então há a enorme quantidade de combustível queimado e resíduos feitos para fazer e distribuir os livros e filmes, bonecas plásticas etc. Ela mostra sua falta de responsabilidade social, produzindo crianças em vez de usar seus milhões para incentivar o planejamento familiar ou comprar a floresta tropical, e promovendo a estupidez liberal convencional de 3ª supremacia mundial que está destruindo a Grã-Bretanha, América, o mundo e o futuro de seu descendente. Claro, ela não é diferente dos outros 7.8 bilhões sem noção-apenas mais barulhento e mais destrutivo. É o não livre almoço problema mandado grande. A máfia só não pode ver que não existe tal coisa como ajudar uma pessoa sem prejudicar os outros. Direitos ou privilégios dados a novos operadores em um mundo superlotado só podem escureceros de outros. Apesar dos enormes desastres ecológicos que acontecem na frente deles em todos os lugares todos os dias, eles não podem fixá-los à maternidade desenfreada de "os diversos", que representa a maior parte do aumento da população do século passado e tudo isso neste Um. Eles não têm alguma combinação de inteligência, educação, experiência e sanidade necessária para extrapolar os assaltos diários sobre os recursos e funcionamento da sociedade para o eventual colapso da civilização industrial. Cada refeição, cada viagem de carro ou ônibus, cada par de sapatos é outra unha no caixão da terra. Ele provavelmente nunca cruzou sua mente que um assento em um avião de Londres para San Francisco produz cerca de uma tonelada de carbono que derrete cerca de 3 metros quadrados de gelo marinho e como um dos superprivilegiados que ela provavelmente voou centenas de tais vôos. Não só os ricos e famosos, mas quase qualquer figura pública em tudo, incluindo praticamente todos os professores, são pressionados a ser politicamente correto, que nas democracias ocidentais, agora significa social democrático (Neomarxista-i. e., comunista diluído) terceiro supremacistas mundiais que trabalham para a destruição de suas próprias sociedades e seus próprios descendentes. Assim, aqueles cuja falta of Educação, experiência, inteligência (e senso comum básico), que deve proibi-los de fazer quaisquer declarações públicas em tudo, dominar totalmente todos os meios de comunicação, criando a impressão de que o inteligente e civilizados devem favorecer a democracia, a diversidade e a igualdade, enquanto a verdade é que estes são os problemas e não as soluções, e que eles próprios são os principais inimigos da civilização. Ver meu livros Suicídio pela Democracia 4ª Ed (2019) y outras. (shrink)

Você pode obter um breve resumo deste livro em p 135 ou 326. Se você não está até a velocidade na psicologia evolucionária, você deve primeiramente ler um dos textos recentes numerosos com este termo no título. Um dos melhores é "o manual da psicologia evolucionária" 2a Ed por Buss. Até cerca de 15 anos atrás, ' explicações ́ de comportamento não foram realmente explicações de processos mentais em tudo, mas bastante vago e, em grande parte, descrições inúteis do que (...) as pessoas fizeram e o que eles disseram, sem nenhuma visão sobre o porquê. Podemos dizer que as pessoas se reúnem para comemorar um evento, louvar a Deus, receber suas (ou dela) bênçãos, etc., mas nada disso descreve os processos mentais relevantes,então, podemos dizer que eles são explicações em muito da mesma maneira que explica por que uma maçã cai para o chão, se dizemos que é porque nós lançamos, e é pesado-não há nenhum mecanismo e nenhum poder explicativo ou preditivo. Este livro continua a elucidação da base genética do comportamento humano que tem sido quase universalmente ignorado e negado pela Academia, religião, política e do público (ver Pinker ' s excelente livro ' ' The Blank SLate' – ‘o livro vazio’). Sua afirmação (p3) de que não tem sentido perguntar se a religião é genética é confundida como a percentagem de variação de qualquer comportamento devido a genes e ambiente pode ser estudada, assim como eles são para todos os outros comportamentos (ver, por exemplo, Pinker). O título deve ser "tentativas preliminares de explicar alguns aspectos da religião primitiva", uma vez que ele não trata a consciência mais elevada em tudo (por exemplo, satori, iluminação etc.) que são de longe os fenômenos mais interessantes e os únicos parte da religião de interesse pessoal para pessoas inteligentes e educadas no século XXI. Lendo este livro inteiro, você nunca a divinhem tais coisas existem. Da mesma forma, para o imenso campo de drogas e religião. Carece de um enquadramento para a racionalidade e não menciona os sistemas duplos de visão de pensamento que é agora tão produtivo. Por que eu sugiro meus próprios papéis recentes. No entanto, o livro tem muito interesse, e apesar de ser datado ainda vale a pena ler. Aqueles que desejam um quadro até à data detalhado para o comportamento humano da opinião moderna dos dois sistemas consultar meu livros Falando Macacos 3ª Ed (2019), A Estrutura Lógica da Filosofia, Psicologia, Mente e Linguagem em Ludwig Wittgenstein e John Searle 2a Ed (2019), Suicídio Pela Democracia,4aEd(2019), Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política e Economia Artigos e Análises 2006-2019 (2019), Ilusões Utópicas Suicidas no 21St século 5a Ed (2019), A Estrutura Lógica do Comportamento Humano (2019), e A Estrutura Lógica da Consciência (2019) y outras. (shrink)

Anda bisa mendapatkan ringkasan singkat dari buku ini di p 135 atau 326. Jika Anda tidak sampai dengan kecepatan pada psikologi evolusi, Anda harus terlebih dahulu membaca salah satu dari banyak teks baru-baru ini dengan istilah ini dalam judul. Salah satu yang terbaik adalah "buku pegangan psikologi evolusi" 2nd Ed oleh Buss. Sampai sekitar 15 tahun yang lalu, ' penjelasan ' dari perilaku belum benar-benar telah penjelasan proses mental sama sekali, tapi agak kabur dan sebagian besar tidak berguna deskripsi dari (...) apa yang orang lakukan dan apa yang mereka katakan, tanpa wawasan mengapa. Kita mungkin mengatakan bahwa orang berkumpul untuk memperingati sebuah peristiwa, memuji Tuhan, menerima nya (atau mereka) berkat, dll. , tapi tak satu pun dari ini menggambarkan proses mental yang relevan, jadi kita bisa mengatakan bahwa mereka adalah penjelasan dalam banyak cara yang sama bahwa ia menjelaskan mengapa sebuah apel turun ke tanah jika kita mengatakan yang karena kita dirilis itu, dan itu berat-tidak ada mekanisme dan tidak ada penjelasan atau kekuatan prediktif. Buku ini melanjutkan penjelasan dasar genetik perilaku manusia yang hampir secara universal diabaikan dan ditolak oleh para akademisi, agama, politik dan masyarakat (Lihat buku yang sangat bagus Pinker ' ' The Blank Slatè '). Pernyataan-Nya (P3) bahwa tidak ada artinya untuk menanyakan apakah agama adalah genetik keliru sebagai persentase variasi dari setiap perilaku karena gen dan lingkungan dapat dipelajari, sama seperti mereka adalah untuk semua perilaku lain (Lihat misalnya, Pinker). Judul harus "awal upaya untuk menjelaskan beberapa aspek agama primitif", karena ia tidak memperlakukan kesadaran yang lebih tinggi sama sekali (misalnya, Satori, pencerahan dll) yang sejauh ini fenomena yang paling menarik dan satu-satunya bagian dari agama kepentingan pribadi untuk cerdas, berpendidikan orang di abad ke-21. Membaca seluruh buku ini, Anda tidak akan pernah menebak hal seperti itu ada. Demikian juga, untuk bidang narkoba dan agama yang sangat besar. Ini tidak memiliki kerangka untuk rasionalitas dan tidak menyebutkan sistem ganda pandangan pemikiran yang sekarang begitu produktif. Untuk thadalah saya sarankan saya sendiri Recent Papers. Namun demikian, buku ini memiliki banyak bunga, dan meskipun diberi tanggal masih layak dibaca. Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu pengetahuan, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

This chapter discusses the nature and value of political disagreement, with reference to contemporary work in political philosophy. I will attempt to answer the following questions: Why do we disagree? Is political disagreement a good thing? Do we have a duty to disagree? Should we expect consensus or mere compromise in politics? When is civil disobedience a justified way to express disagreement with the law? Is consensus a threat to democracy?

This study aims to provide a coherent new interpretation of the notorious anti-hedonism of Speusippus, Plato’s nephew and the second scholarch of the Academy, by reconsidering all the relevant sources concerning his attitude toward pleasure—sources that seem to be in tension or even incompatible with each other. By reassessing Speusippus’ anti-hedonism and Aristotle’s response, it also sheds new light on the Academic debate over pleasure in which he and Aristotle participated: This debate is not merely concerned with the truth and (...) credibility of the arguments for or against hedonism; there are also notable differences among the participants in their understanding of the practical significance of evaluating hedonic experiences. This new interpretation allows us to better understand Aristotle’s selective representation of the intra-school debate and some neglected features of his responses to different interlocutors. (shrink)

In this paper, I propose a virtue-theoretic approach to semantics, according to which the study of linguistic competence in particular, and the study of meaning and language in general, should focus on a speaker's interpretative virtues, such as charity and interpretability, rather than the speaker's knowledge of rules. The first part of the paper proffers an argument for shifting to virtue semantics, and the second part outlines the nature of such virtue semantics.

古代中国明朝哲学家王阳明创立的心学已有七百多年，它继承了中国古代的哲学，比如孔孟之道和宋明理学等的内容，创立了心学。其理念在社会哲学领域深深地影响了中国、日本和朝鲜等东亚国家，甚至于间接地推动了日本的 明治维新运动，成为千年一圣。同时世界各地的学者对心学的研究和探讨也是层出不穷，但是总体而言，缺乏对心学理论体系性的探讨和研究。 本文从体系概念着手，结合心学的内容，经过梳理后整合成一个完整的、逻辑的和全面的心学体系。.

关于人类意识起源和本质问题的探讨由来已久，各领域如哲学、社会学、生物学和心理学等都有不同定义和解释，但是至今为止都没有得到广泛的认同，主要原因是由意识的复杂性导致了各领域都不能全面、合理和充分地认识其 起源和本质，成为千古奇案，所以有必要对其进行深入探讨。 本文根据各学科的知识分析、汇总和归纳，得出如下结论：意识的起源来自自然物质；意识的本质为物质信息；意识的能力是物质信息的复杂度和有序度的利用程度；意识具有先天性、物质性、系统性、复杂性、动态性、差异性 和自我性属性 .

The Oxford Handbook of Metaphysics offers the most authoritative and compelling guide to this diverse and fertile field of philosophy. Twenty-four of the world's most distinguished specialists provide brand-new essays about 'what there is': what kinds of things there are, and what relations hold among entities falling under various categories. They give the latest word on such topics as identity, modality, time, causation, persons and minds, freedom, and vagueness. The Handbook's unrivaled breadth and depth make it the definitive reference work (...) for students and academics across the philosophical spectrum. (shrink)

According to a historically popular view, emotions are normative experiences that ground moral knowledge much as perceptual experiences ground empirical knowledge. Given the analogy it draws between emotion and perception, sentimental perceptualism constitutes a promising, naturalist-friendly alternative to classical rationalist accounts of moral knowledge. In this paper, we consider an important but underappreciated objection to the view, namely that in contrast with perception, emotions depend for their occurrence on prior representational states, with the result that emotions cannot give perceptual-like access (...) to normative properties. We argue that underlying this objection are several specific problems, rooted in the different types of mental states to which emotions may respond, that the sentimental perceptualist must tackle for her view to be successful. We argue, moreover, that the problems can be answered by filling out the theory with several independently motivated yet highly controversial commitments, which we carefully catalogue. The plausibility of sentimental perceptualism, as a result, hinges on further claims sentimental perceptualists should not ignore. (shrink)

When looking up at the starry sky, Socrates, the famous ancient Greek philosopher, raised three ultimate philosophical questions: "Who am I?" "Where am I from?" and "Where am I going?". For thousands of years, human beings have tried their best to think, research and explore it, involving various disciplines such as philosophy, medicine, psychology, physics, biology, and neurology, but they have not been widely recognized. This paper expounds the concept of "center" from the perspective of cosmology, world outlook and scientific (...) outlook for "I", and answers the question of "who am I?":"I am the center, the center is me". At the same time, it expounds the origin, essence, and attributes of consciousness, and answered the questions of "where do I come from?"："I come from dust" and "where do I go?"："I will return to dust". (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 606-622, May 2022.

Drawing from Koselleck’s Begriffsgeschichte, this paper explores how and why China’s linguistic revolutions took place alongside the country’s quest for scientific, economic and political modernity. When discussing the contributions made by translation of Western texts to China’s modernization process, scholars have been focusing on content issues. They have overlooked how translation, _through effecting changes in the Chinese language, has transformed the Chinese people’s Weltanschauung at a fundamental level—only with that transformation did China become truly ready for modernity_. For example, tenses (...) did not exist in classical Chinese. But given the prominence of the temporal dimension in Western languages, time markers were gradually invented for the Chinese language as intellectuals engaged in translations of Western texts. These time markers brought a linear concept of time to Chinese society, and only with that new way of experiencing time could “the modern” become conceivable for the Chinese people. I examine how the _time consciousness gave the Chinese a new concept of the future and laid the path for China’s modernization_, and elaborate the subject at hand via an analysis of two waves of temporalization of the Chinese language. (shrink)

on race and Adorno’s philosophy of language by engaging Kant, Hegel, Heidegger, Lacan, and Derrida; -/- singled out in the collection as "superb" by the reader for Sage Press.

What role does the imagination play in scientific progress? After examining several studies in cognitive science, I argue that one thing the imagination does is help to increase scientific understanding, which is itself indispensable for scientific progress. Then, I sketch a transcendental justification of the role of imagination in this process.

Recently, there is a renewed debate concerning the role of perspective in vision. Morales et al. (2020) present evidence that, in the case of viewing a rotated coin, the visual system is sensitive to what has often been called “perspectival shapes.” It has generated vigorous discussions, including an online symposium by Morales and Cohen, an exchange between Linton (2021) and Morales et al. (2021), and most recently, a fierce critique by Burge and Burge (2022), in which they launch various conceptual (...) and empirical objections. Although Morales and Firestone (2022) have responded to them recently, and we are in agreement with Morales and Firestone in general, there are further problems in Burge and Burge (2022) that are worth highlighting. The main point of this comment is that what the Burge–Burge team call “viewpoint-dependent relational properties” are simply instances of what the Morales–Firestone team call “perspectival shapes”; the confusion arises from Burge and Burge’s misconstrual of Morales et al.’s claims. This shows that conceptually, the two teams are in large agreement, as Morales and Firestone (2022) also point out, and the focus should be put on the empirical disagreements, which has been covered by Morales and Firestone (2022). Relatedly, we argue that Burge and Burge (2022) misinterpret Morales et al. (2020) as supporting a new entity in perception science, and that this misinterpretation is a primary source of their apparent disagreement. This is worth pointing out because such misunderstanding generates many unnecessary quarrels that hinder progress. (shrink)

The truth table method, natural deduction, and the truth tree method, the three validity proving methods standardly taught in an introductory logic course, are too clumsy for the battlefield of real-life. The “short truth table” test is handy at times, but it stumbles at many other times. In this paper, we set up a general method that can beat all the methods mentioned above in a contest of speed. Furthermore, the procedure can be step-by-step paraphrased in a natural language, so (...) that, unlike the other methods, a real-life logical problem can be analyzed and explained in a real-life language too. (shrink)

It has a long history for the exploration of the origin and essence of human consciousness with different definitions and explanations in various fields such as philosophy, medicine, sociology, biology, and psychology. However, all of them had not been recognized so far. The main reason is that the complexity of consciousness leads to the inability of various fields to understand its essence fully, reasonably, and comprehensively, and there are still significant differences for it, and which have become an eternal mystery. (...) So, it is necessary to delve deeper into it. Here we show that this article concludes that the origin of consciousness comes from natural matter, the essence of consciousness is material information, the ability of consciousness is the degree to which the complexity and orderliness of material information are utilized, and consciousness has the attributes of congenital, materiality, systematicness, complexity, dynamics, difference, and selfness according to the analysis, summary and induction of knowledge from various disciplines. (shrink)

Xinxue （The philosophy of mind） founded by ancient Chinese philosopher Wang Yangming of the Ming Dynasty for over 700 years. Its ideas have deeply influenced East Asian countries such as China, Japan, and Korea in the field of social philosophy, and even indirectly promoted Japan's Meiji Restoration movement. At the same time, scholars from all over the world have conducted numerous studies and explorations on it, but overall, there is a lack of systematic exploration and research on it. This article (...) starts with the concept of a system, combines the content of Xinxue and integrates it into a complete, logical, and comprehensive system of Xinxue. (shrink)

What is the nature and structure of phronesis or practical wisdom? According to the view widely held by philosophers and psychologists, a person S is wise if and only if S knows how to live well. Given this view of practical wisdom, the guiding question is this: What exactly is “knowing how to live well”? It seems that no one has a clear idea of how to answer this simple but fundamental question. This paper explores knowing how to live well (...) (or “life know-how”) by showing how its nature and structure can be understood through contemporary epistemology of knowledge-how. I will achieve this by doing the following. In Section I, I highlight the two as-yet unanswered “integration questions” about life know-how. In Section II, I explain why the epistemology of knowledge-how has good potential to address the integration questions. In Sections III and IV, I construct two positions—intellectualism and anti-intellectualism—for the epistemology of life know-how and show how they address the two integration questions. In Section V, I show how the epistemology of life know-how established in the previous sections can be used in the philosophy of wisdom and the psychology of wisdom. (shrink)

The overflow debate concerns this following question: does conscious iconic memory have a higher capacity than attention does? In recent years, Ned Block has been invoking empirical works to support the positive answer to this question. The view is called the “rich view” or the “Overflow view”. One central thread of this discussion concerns the nature of iconic memory: for example how rich they are and whether they are conscious. The first section discusses a potential misunderstanding of “visible persistence” in (...) this literature. The second section discusses varieties of attention relevant to this debate. The final section discusses the most prominent alternative interpretation of the Sperling paradigm—the postdiction interpretation—and explains how it can be made compatible with a weaker version of the rich or overflow view. (shrink)

According to the received account of guilt in the philosophical literature, one cannot feel guilt unless one takes oneself to have done something morally wrong. But ordinary people feel guilt in many cases in which they do not take themselves to have done anything morally wrong. In this paper, I focus on one kind of guilt without perceived wrongdoing, guilt about being merely causally responsible for a bad state-of-affairs. I go on to present a novel account of guilt that explains (...) guilt about mere causal responsibility, according to which guilt represents part of the self as bound up with what is bad. (shrink)

Xinxue （The philosophy of mind） founded by ancient Chinese philosopher Wang Yangming of the Ming Dynasty for over 700 years. Its ideas have deeply influenced East Asian countries such as China, Japan, and Korea in the field of social philosophy, and even indirectly promoted Japan's Meiji Restoration movement. At the same time, scholars from all over the world have conducted numerous studies and explorations on it, but overall, there is a lack of systematic exploration and research on it. This article (...) starts with the concept of a system, combines the content of Xinxue and integrates it into a complete, logical, and comprehensive system of Xinxue. (shrink)

How can we acquire understanding? Linda Zagzebski has long claimed that understanding is acquired through, or arises from, mastering a particular practical technê. In this paper, I explicate Zagzebski’s claim and argue that the claim is problematic. Based on a critical examination of Zagzebski’s claim, I propose, in conclusion and in brief, a new claim regarding the acquisition of understanding.

The ‘Big 3’ theories of well-being—hedonism, desire-satisfactionism, and objective list theory—attempt to explain why certain things are good for people by appealing to prudentially good-making properties. But they don’t attempt to explain why the properties they advert to make something good for a person. Perfectionism, the view that well-being consists in nature-fulfilment, is often considered a competitor to these views (or else a version of the objective list theory). However, I argue that perfectionism is best understood as explaining why certain (...) properties are prudentially good-making. This version of perfectionism is compatible with each of the Big 3, and, I argue, quite attractive. (shrink)

The question of Who am I?” is the end of philosophy. The famous ancient Greek philosopher Socrates raised three ultimate questions in philosophy when he looked up at the starry sky: “Who am I?” “Where do I come from?” “Where am I going？”. For thousands of years, humans have explored and answered questions about them, including various disciplines such as philosophy, psychology, biology, and neurology etc., but none of them have been recognized. This article starts with the cosmology and worldview (...) of “Who am I?” and elaborates on the origin of “Who am I?” and the concept of “center”. (shrink)

Epistemic decision theory produces arguments with both normative and mathematical premises. I begin by arguing that philosophers should care about whether the mathematical premises (1) are true, (2) are strong, and (3) admit simple proofs. I then discuss a theorem that Briggs and Pettigrew (2020) use as a premise in a novel accuracy-dominance argument for conditionalization. I argue that the theorem and its proof can be improved in a number of ways. First, I present a counterexample that shows that one (...) of the theorem’s claims is false. As a result of this, Briggs and Pettigrew’s argument for conditionalization is unsound. I go on to explore how a sound accuracy-dominance argument for conditionalization might be recovered. In the course of doing this, I prove two new theorems that correct and strengthen the result reported by Briggs and Pettigrew. I show how my results can be combined with various normative premises to produce sound arguments for conditionalization. I also show that my results can be used to support normative conclusions that are stronger than the one that Briggs and Pettigrew’s argument supports. Finally, I show that Briggs and Pettigrew’s proofs can be simplified considerably. (shrink)

The philosophy of hope centers on two interlocking sets of questions. The first concerns the nature of hope. Specific questions here include how to analyze hope, how hope motivates us, and whether there is only one type of hope. The second set concerns the value of hope. Key questions here include whether and when it is good to hope and whether there is a virtue of hope. Philosophers of hope tend to proceed from the first set of questions to the (...) second. This is a natural approach, for one might expect that you must develop a basic understanding of what hope is before you can determine its value. The structure of this chapter thus follows this approach. But readers should not be misled: there is in fact a good deal of feedback between the two sets of questions. A theory of hope is more plausible to the extent that it fits well with plausible ideas about the value of hope. So the movement from hope’s nature to its value is one of emphasis rather than a strict, step-wise process. (shrink)

According to Dreyfusian anti-intellectualism, know-how or expertise cannot be explained in terms of know-that and its cognates but only in terms of intuition. Hubert Dreyfus and Stuart Dreyfus do not exclude know-that and its cognates in explaining skilled action. However, they think that know-that and its cognates (such as calculative deliberation and perspectival deliberation) only operate either below or above the level of expertise. In agreement with some critics of Dreyfus and Dreyfus, in this paper, I argue that know-that and (...) its cognates are constitutive of rather than external to know-how and expertise. However, unlike those critics, who argue for this point only from a phenomenological point of view, my argument adopts a (telic) normative point of view. (shrink)

Our perception of where touch occurs on our skin shapes our interactions with the world. Most accounts of cutaneous localisation emphasise spatial transformations from a skin-based reference frame into body-centred and external egocentric coordinates. We investigated another possible method of tactile localisation based on an intrinsic perception of ‘skin space’. The arrangement of cutaneous receptive fields (RFs) could allow one to track a stimulus as it moves across the skin, similarly to the way animals navigate using path integration. We applied (...) curved tactile motions to the hands of human volunteers. Participants identified the location midway between the start and end points of each motion path. Their bisection judgements were systematically biased towards the integrated motion path, consistent with the characteristic inward error that occurs in navigation by path integration. We thus showed that integration of continuous sensory inputs across several tactile RFs provides an intrinsic mechanism for spatial perception. (shrink)

Tennis champion Maria Sharapova has a habit of grunting when she plays on the court. Assume that she also has a habit of hitting the ball in a certain way in a certain situation. The habit of on-court grunting might be bad, but can the habit of hitting the ball in a certain way in a certain situation be classified as intelligent? The fundamental questions here are as follows: What is habit? What is the relation between habit and skill? Is (...) there such a thing as intelligent habit? In this paper I expound the nature of habit by developing and defending a Rylean conception of habit, according to which an acquired disposition is a habit if and only if the manifestation of the disposition is repeated, automatic, and uniform. One implication of this conception is that there is no such thing as intelligent habit. A practical application in athletic expertise is that sport coaches can help athletes go beyond repeated, automatic, and uniform dispositions in sport. (shrink)

This paper offers a qualified defense of a historically popular view that I call sentimental perceptualism. At a first pass, sentimental perceptualism says that emotions play a role in grounding evaluative knowledge analogous to the role perceptions play in grounding empirical knowledge. Recently, András Szigeti and Michael Brady have independently developed an important set of objections to this theory. The objections have a common structure: they begin by conceding that emotions have some important epistemic role to play, but then (...) go on to argue that understanding how emotions play that role means that there must be some alternative, emotion-independent route to obtaining knowledge of value. If there has to be such an emotion-independent route, then the perceptual analogy breaks down in a significant way. In this paper, I argue that the right ways for sentimental perceptualists to respond to each of these objections are revealed by thinking through how analogous objections applied to perception and the empirical domain would be answered. Although Szigeti's and Brady's objections should not persuade sentimental perceptualists to give up their view, the objections do put important constraints on what a form of the view has to be like in order to do exciting metaethical work. (shrink)

Regulative virtue epistemology argues that intellectual virtues can adjust and guide one’s epistemic actions as well as improve on the quality of the epistemic actions. For regulative virtue epistemologists, intellectual virtues can be cultivated to a higher degree; when the quality of intellectual virtue is better, the resulting quality of epistemic action is better. The intellectual virtues that regulative epistemologists talk about are character virtues (such as intellectual courage and open-mindedness) rather than faculty virtues (such as sight and hearing), since (...) they don’t think that faculty virtues could be cultivated. This article refers to Xunzi’s philosophy, explaining how a regulative faculty-based virtue epistemology is possible. If this explanation works, on the one hand, a new branch of contemporary virtue epistemology is shown, and, on the other hand, a clear theoretical framework of Xunzi’s epistemology is constructed. (shrink)

We might think that thought experiments are at their most powerful or most interesting when they produce new knowledge. This would be a mistake; thought experiments that seek understanding are just as powerful and interesting, and perhaps even more so. A growing number of epistemologists are emphasizing the importance of understanding for epistemology, arguing that it should supplant knowledge as the central notion. In this chapter, I bring the literature on understanding in epistemology to bear on explicating the different ways (...) that thought experiments increase three important kinds of understanding: explanatory, objectual and practical. (shrink)