According to the traditional view, visual objects can be characterized as bundles of features and locations. This initially plausible idea is contested within the contemporary psychology and philosophy of perception, where it is claimed that the visual system can represent objects as merely ‘this’ or ‘that’, in abstraction from their qualities. In this paper, I consider whether philosophical and psychological arguments connected with the rejection of the ‘bundle’ view of visual objects show that it is needed to postulate an additional, (...) purely individualizing characteristic, known in the philosophical tradition as ‘thisness’, within the structure of visual objects. I argue that the phenomenon of asymmetry of errors observed in Multiple Object Tracking experiments strongly suggests that reference to ‘thisness’ is needed if we are to formulate a proper diachronic identity criterion of visual objects. (shrink)

The way in which vision represents objects as being the same despite movement and qualitative changes has been extensively investigated in contemporary psychology. However, the formal properties of the visual sameness relation are still unclear, for example, whether it is an identity-like, equivalence relation. The paper concerns one aspect of this problem: the transitivity of visual sameness. Results obtained by using different experimental paradigms are analysed, in particular studies using streaming/bouncing stimuli, multiple object tracking experiments and investigations (...) concerning object-specific preview benefit, and it is argued that the transitive interpretation of visual sameness is the most plausible given the current stage of knowledge. What is more, it is claimed that the way in which visual sameness is represented suggests that in some cases it should be characterized as a “primitive sameness”, similarly as in philosophical theories postulating “thisness”. (shrink)

This article develops a view of shape representation both in visual experience and in subpersonal visual processing. The view is that, in both cases, shape is represented in a ‘layered’ manner: an object is represented as having multiple shape properties, and these properties have varying degrees of abstraction. I argue that this view is supported both by the facts about visual phenomenology and by a large collection of evidence in perceptual psychology. Such evidence is provided by studies of (...) shape discriminability, apparent motion, multiple-object tracking, and structure-from-motion. Recent neuroscientific work has also corroborated this psychophysical evidence. Finally, I draw out implications of the layered view for processes of concept acquisition. 1 Introduction2 Metric Properties andShape Properties3 Metric Views4 Against Metric Views of Visual Shape Experience5 The Visual System Uses Abstract Shape Properties6 Against Metric Views of Visual Shape Representation7 Neural Underpinnings of Abstract Shape Perception8 Implications. (shrink)

Philosophers of perception frequently assume that we see actual states of affairs, or facts. Call this claim factualism. In his book, William Fish suggests that factualism is supported by phenomenological observation as well as by experimental studies on multiple object tracking and dynamic feature-object integration. In this paper, I examine the alleged evidence for factualism, focusing mainly on object detection and tracking. I argue that there is no scientific evidence for factualism. This conclusion has (...) implications for studies on the phenomenology and epistemology of visual perception. (shrink)

Achieving space domain awareness requires the identification, characterization, and tracking of space objects. Storing and leveraging associated space object data for purposes such as hostile threat assessment, object identification, and collision prediction and avoidance present further challenges. Space objects are characterized according to a variety of parameters including their identifiers, design specifications, components, subsystems, capabilities, vulnerabilities, origins, missions, orbital elements, patterns of life, processes, operational statuses, and associated persons, organizations, or nations. The Space Object Ontology provides (...) a consensus-based realist framework for formulating such characterizations in a computable fashion. Space object data are aligned with classes and relations in the Space Object Ontology and stored in a dynamically updated Resource Description Framework triple store, which can be queried to support space domain awareness and the needs of spacecraft operators. This paper presents the core of the Space Object Ontology, discusses its advantages over other approaches to space object classification, and demonstrates its ability to combine diverse sets of data from multiple sources within an expandable framework. Finally, we show how the ontology provides benefits for enhancing and maintaining longterm space domain awareness. (shrink)

Evidence from cognitive science supports the claim that humans and other animals see the world as divided into objects. Although this claim is widely accepted, it remains unclear whether the mechanisms of visual reference have representational content or are directly instantiated in the functional architecture. I put forward a version of the former approach that construes object files as icons for objects. This view is consistent with the evidence that motivates the architectural account, can respond to the key arguments (...) against representational accounts, and has explanatory advantages. I draw general lessons for the philosophy of perception and the naturalization of intentionality. (shrink)

ABSTRACT In previous work I explored how Integral Theory can be applied as a metatheoretical and transdisciplinary framework, in an attempt to arrive at an integrally informed metatheory of addiction. There was an overemphasis on Integral Methodological Pluralism in that thread of research, without clarifying the ontological pluralism of addiction as a multiple object enacted by various methodologies. To arrive at a comprehensive integral metatheory and integral ontology of addiction, I believe it is necessary to include the conception (...) of Integral Pluralism and Integral Enactment Theory as posited by Sean Esbjörn-Hargens. Integral Enactment Theory highlights the phenomenon of addiction as a multiple and dynamic object arising along a continuum of ontological complexity; it adeptly points out how etiological models “co-arise” in relation to methodology (methodological pluralism) to enact a particular reality of addiction (ontological pluralism) while being mediated by the worldview of the subject (epistemological pluralism) applying the method. This article briefly explores the significance of including Integral Pluralism and Integral Enactment Theory in the quest of an integral metatheory and integral ontology of addiction. (shrink)

Analysis of grip force signals tailored to hand and finger movement evolution and changes in grip force control during task execution provide unprecedented functional insight into somatosensory cognition. Somatosensory cognition is a basis of our ability to manipulate, move, and transform objects of the physical world around us, to recognize them on the basis of touch alone, and to grasp them with the right amount of force for lifting and manipulating them. Recent technology has permitted the wireless monitoring of grip (...) force signals recorded from biosensors in the palm of the human hand to track and trace human grip forces deployed in cognitive tasks executed under conditions of variable sensory (visual, auditory) input. Non-invasive multi-finger grip force sensor technology can be exploited to explore functional interactions between somatosensory brain mechanisms and motor control, in particular during learning a cognitive task where the planning and strategic execution of hand movements is essential. Sensorial and cognitive processes underlying manual skills and/or hand-specific (dominant versus non-dominant hand) behaviors can be studied in a variety of contexts by probing selected measurement loci in the fingers and palm of the human hand. Thousands of sensor data recorded from multiple spatial locations can be approached statistically to breathe functional sense into the forces measured under specific task constraints. Grip force patterns in individual performance profiling may reveal the evolution of grip force control as a direct result of cognitive changes during task learning. Grip forces can be functionally mapped to from-global-to-local coding principles in brain networks governing somatosensory processes for motor control in cognitive tasks leading to a specific task expertise or skill. Under the light of a comprehensive overview of recent discoveries into the functional significance of human grip force variations, perspectives for future studies in cognition, in particular the cognitive control of strategic and task relevant hand movements in complex real-world precision task, are pointed out. (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)

Kilimanjaro is an example of what some philosophers would call a ‘vague object’: it is only roughly 5895 m tall, its weight is not precise and its boundaries are fuzzy because some particles are neither determinately part of it nor determinately not part of it. It has been suggested that this vagueness arises as a result of semantic indecision: it is because we didn’t make up our mind what the expression “Kilimanjaro” applies to that we can truthfully say such (...) things as “It is indeterminate whether this particle is part of Kilimanjaro”. After reviewing some of the limitations of this approach, I will propose an alternative account, based on a new semantic relation—multiple reference—capable of holding in a one-many pattern between a term and several objects in the domain. I will explain how multiple reference works, what differentiates it from plural reference and how it might be used to accommodate at least some aspects of our ordinary discourse about vague objects. (shrink)

Autism has been defined as a disorder of social cognition, interaction and communication where ritualistic, repetitive behaviors are commonly observed. But how should we understand the behavioral and cognitive differences that have been the main focus of so much autism research? Can high-level cognitive processes and behaviors be identified as the core issues people with autism face, or do these characteristics perhaps often rather reflect individual attempts to cope with underlying physiological issues? Much research presented in this volume will point (...) to the latter possibility, i.e. that people on the autism spectrum cope with issues at much lower physiological levels pertaining not only to Central Nervous Systems (CNS) function, but also to peripheral and autonomic systems (PNS, ANS) (Torres, Brincker, et al. 2013). The question that we pursue in this chapter is what might be fruitful ways of gaining objective measures of the large-scale systemic and heterogeneous effects of early atypical neurodevelopment; how to track their evolution over time and how to identify critical changes along the continuum of human development and aging. We suggest that the study of movement variability—very broadly conceived as including all minute fluctuations in bodily rhythms and their rates of change over time (coined micro-movements (Figure 1A-B) (Torres, Brincker, et al. 2013))—offers a uniquely valuable and entirely objectively quantifiable lens to better assess, understand and track not only autism but cognitive development and degeneration in general. This chapter presents the rationale firstly behind this focus on micro-movements and secondly behind the choice of specific kinds of data collection and statistical metrics as tools of analysis (Figure 1C). In brief the proposal is that the micro-movements (defined in Part I – Chapter 1), obtained using various time scales applied to different physiological data-types (Figure 1), contain information about layered influences and temporal adaptations, transformations and integrations across anatomically semi-independent subsystems that crosstalk and interact. Further, the notion of sensorimotor re-afference is used to highlight the fact that these layered micro-motions are sensed and that this sensory feedback plays a crucial role in the generation and control of movements in the first place. In other words, the measurements of various motoric and rhythmic variations provide an access point not only to the “motor systems”, but also access to much broader central and peripheral sensorimotor and regulatory systems. Lastly, we posit that this new lens can also be used to capture influences from systems of multiple entry points or collaborative control and regulation, such as those that emerge during dyadic social interactions. (shrink)

This paper is a loose commentary on Marcinów’s book (2017). The commentary is focused on the objects of psychopathological investigations and the role of psychology / psychiatry tension in the process of singling out, tracking, and describing them. As a consequence, there are limitations of collaborative and integrative efforts between psychologists and psychiatrists where questions of psychopathology are concerned.

Tracking technology has been heralded as transformative for animal ecology. In this paper I examine what changes are taking place, showing how current animal movement research is a field ripe for philosophical investigation. I focus first on how the devices alter the limitations and biases of traditional field observation, making observation of animal movement and behaviour possible in more detail, for more varied species, and under a broader variety of conditions, as well as restricting the influence of human presence (...) and observer bias. I reconstruct these as shifts in scope, objectivity, accuracy and fruitfulness. The second transformation is slightly less obvious but equally significant for animal ecology. Tracking devices generate complex data that demands both statistical and biological expertise, which has led to increasingly frequent and intensive collaborations between statisticians and biologists. Based on interviews, I examine how researchers in these interdisciplinary collaborations negotiate the collection, analysis and interpretation of movement data, integrating research interests, methodological constraints, previous field observations, and background theory. Tracking technology is therefore also shifting which disciplinary considerations are brought to bear on research into animal movement and behaviour and how this research is conducted. (shrink)

This paper overviews the current status of debates on tracking representationalism, the view that phenomenal consciousness is a matter of tracking features of one's environment in a certain way. We overview the main arguments for the view and the main objections and challenges it faces. We close with a discussion of alternative versions of representationalism that might overcome the shortcomings of tracking representationalism.

Street’s (Philos Stud 127(1):109–166, 2006) Darwinian Dilemma purports to show that evolutionary considerations are in tension with realist theories of value, which include moral realism. According to this argument, moral realism can only be defended by assuming an implausible tracking relation between moral attitudes and moral facts. In this essay, I argue that this tracking relation is not as implausible as most people have assumed by showing that the three main objections against it are flawed. Since this is (...) a key premise in the reasoning, I conclude that the Darwinian Dilemma against moral realism can be resisted. (shrink)

This paper compares tracking and phenomenal intentionality theories of intentionality with respect to the issue of naturalism. Tracking theories explicitly aim to naturalize intentionality, while phenomenal intentionality theories generally do not. It might seem that considerations of naturalism count in favor of tracking theories. We survey key considerations relevant to this claim, including some motivations for and objections to the two kinds of theories. We conclude by suggesting that naturalistic considerations may in fact support phenomenal intentionality theories (...) over tracking theories. (shrink)

I explore the possibility that propositional attitudes are not basic in folk psychology, and that what we really ascribe to people are relations to individuals, those that the apparently propositional contents of beliefs, desires, and other states concern. In particular, the relation between a state and the individuals that it tracks shows how ascription of propositional attitudes could grow out of ascription of relations between people and objects.

Multiple realisation prompts the question: how is it that multiple systems all exhibit the same phenomena despite their different underlying properties? In this paper I develop a framework for addressing that question and argue that multiple realisation can be reductively explained. I illustrate this position by applying the framework to a simple example – the multiple realisation of electrical conductivity. I defend my account by addressing potential objections:contra Polger and Shapiro, Batterman, and Sober, I claim that (...) multiple realisation is commonplace, that it can be reductively explained, but that it requires asui generisreductive explanatory strategy. (shrink)

Abstract: There has recently been controversy over the existence of 'multiple realization' in addition to some confusion between different conceptions of its nature. To resolve these problems, we focus on concrete examples from the sciences to provide precise accounts of the scientific concepts of 'realization' and 'multiple realization' that have played key roles in recent debates in the philosophy of science and philosophy of psychology. We illustrate the advantages of our view over a prominent rival account ( Shapiro, (...) 2000 and 2004 ) and use our work to rebut recent objections to the long-standing claim that psychological properties are multiply realized. For we use scientific evidence, in combination with our more precise theoretical framework, to show that we have strong reason to believe that psychological properties are indeed multiply realized both at the biochemical and neuronal levels. (shrink)

For corporate memory and enterprise ontology systems to be maximally useful, they must be freed from certain barriers placed around them by traditional knowledge management paradigms. This means, above all, that they must mirror more faithfully those portions of reality which are salient to the workings of the enterprise, including the changes that occur with the passage of time. The purpose of this chapter is to demonstrate how theories based on philosophical realism can contribute to this objective. We discuss how (...) realism-based ontologies (capturing what is generic) combined with referent tracking (capturing what is specific) can play a key role in building the robust and useful corporate memories of the future. (shrink)

This paper discusses a dualization of Fitting's notion of a "cut-down" operation on a bilattice, rendering a "track-down" operation, later used to represent the idea that a consistent opinion cannot arise from a set including an inconsistent opinion. The logic of track-down operations on bilattices is proved equivalent to the logic d_Sfde, dual to Deutsch's system S_fde. Furthermore, track-down operations are employed to provide an epistemic interpretation for paraconsistent weak Kleene logic. Finally, two logics of sequential combinations of cut-and track-down (...) operations allow settling positively the question of whether bilattice-based semantics are available for subsystems of S_fde. (shrink)

The IPAP Schizophrenia Algorithm was originally designed in the form of a flow chart to help physicians optimise the treatment of schizophrenic patients. We examined the current version from the perspective of recent work on terminologies and ontologies thereby drawing on the resources of Basic Formal Ontology, and this with the objective to make the algorithm appropriate for Semantic Web applications. We found that Basic Formal Ontology is a rich enough theory to represent all the entities involved and that applying (...) the theory to the IPAP schizophrenia algorithm results in a representation that can be used by software agents to perform monitoring and control in a referent tracking environment. (shrink)

Research in vision science, developmental psychology, and the foundations of cognitive science has led some theorists to posit referential mechanisms similar to indices. This hypothesis has been framed within a Fodorian conception of the early vision module. The article shows that this conception is mistaken, for it cannot handle the ‘interface problem’—roughly, how indexing mechanisms relate to higher cognition and conceptual thought. As a result, I reject the inaccessibility of early vision to higher cognition and make some constructive remarks on (...) the perception–cognition interface. -/- 1 The Case for Visual Indices 1.1 Preliminary assumptions 1.2 Transcendental arguments 1.3 Evidence from vision science 2 Visual Indices, Object Files, and Fodorian Modularity 3 The Interface Problem 3.1 Top-down attention and modularity 3.2 Selective attention and information 4 Revising the Indexing Hypothesis 4.1 Revising the perception–cognition interface 4.2 Revising the modularity of early vision 5 Concluding Remarks. (shrink)

In the literature on multiple realizability and the identity theory, cases of neural plasticity have enjoyed a very limited role. The present article attempts to remedy this small influence by arguing that clinical and experimental evidence of quite extensive neural reorganization offers compelling support for the claim that psychological kinds are multiply realized in neurological kinds, thus undermining the identity theory. In particular, cases are presented where subjects with no measurable psychological deficits also have vast, though gradually received, neurological (...) damage. Common objections and concerns are also discussed and rejected. 1 Introduction2 The GRP, Serial Lesion Effect, and Multiple Realizability2.1 A case study of the serial lesion effect2.2 Evaluating the case study’s evidence for multiple realizability3 The GRP More Generally4 Objections to the GRP as Evidence for Multiple Realizability4.1 Small plastic effects and neurological taxonomies4.2 But do neural regions and locations even matter at all?4.3 But are there not other options besides location?5 Conclusion. (shrink)

Digital Rights Management (DRM) covers the description, identification, trading, protection, monitoring and tracking of all forms of rights over both tangible and intangible assets. The Digital Object Identifier (DOI) system provides a framework for the persistent identification of entities involved in this domain. Although the system has been very well designed to manage object identifiers, some important questions relating to the creation and assignment of identifiers are left open. The paradigm of a Referent Tracking System (RTS) (...) recently advanced in the healthcare and life sciences environment is able to fill these gaps. This is demonstrated by pointing out inconsistencies in the existing DOI models and by showing how they can be corrected using an RTS. (shrink)

Object files are mental representations that enable perceptual systems to keep track of objects as numerically the same. How is their reference fixed? A prominent approach, championed by Zenon Pylyshyn and John Campbell, makes room for a non-satisfactional use of properties to fix reference. This maneuver has enabled them to reconcile a singularist view of reference with the intuition that properties must play a role in reference fixing. This paper examines Campbell’s influential defense of this strategy. After criticizing it, (...) a new approach is sketched. The alternative view introduces representational contents to explain perceptual individuation. After arguing that those contents are not satisfactional, it is concluded that there is room for a third view of reference fixing that does not fit into the singularist/descriptivist dichotomy. (shrink)

We present Backward Clock, an original counterexample to Robert Nozick’s truth-tracking analysis of propositional knowledge, which works differently from other putative counterexamples and avoids objections to which they are vulnerable. We then argue that four ways of analysing knowledge in terms of safety, including Duncan Pritchard’s, cannot withstand Backward Clock either.

Numerous problems arising in engineering applications can have several objectives to be satisfied. An important class of problems of this kind is lexicographic multi-objective problems where the first objective is incomparably more important than the second one which, in its turn, is incomparably more important than the third one, etc. In this paper, Lexicographic Multi-Objective Linear Programming (LMOLP) problems are considered. To tackle them, traditional approaches either require solution of a series of linear programming problems or apply a scalarization of (...) weighted multiple objectives into a single-objective function. The latter approach requires finding a set of weights that guarantees the equivalence of the original problem and the single-objective one and the search of correct weights can be very time consuming. In this work a new approach for solving LMOLP problems using a recently introduced computational methodology allowing one to work numerically with infinities and infinitesimals is proposed. It is shown that a smart application of infinitesimal weights allows one to construct a single-objective problem avoiding the necessity to determine finite weights. The equivalence between the original multi-objective problem and the new single-objective one is proved. A simplex-based algorithm working with finite and infinitesimal numbers is proposed, implemented, and discussed. Results of some numerical experiments are provided. (shrink)

This paper explores the integration of multiple intelligences and artificial intelligence (AI) in language learning, focusing on its potential to enhance personalization and engagement. Drawing from existing research and studies conducted in various contexts, including the Philippines, this study aims to contribute to the understanding of the benefits, challenges, and effectiveness of this integration. The paper begins with an introduction that highlights the background and significance of integrating multiple intelligences and AI in language learning, identifying research gaps, objectives, (...) research questions, and the theoretical framework. A literature review provides an overview of multiple intelligences theory by Howard Gardner, the role of AI in language learning, and identifies gaps in the existing literature. The methodology section outlines the research design and approach, participant selection, data collection methods, validity and reliability measures, and ethical considerations. Findings and results are presented through the analysis of qualitative data, exploring emergent themes and patterns. The discussion section critically examines the identified research gaps, discusses the validity and reliability of the study, addresses the scope and limitations, and explores the implications of the findings for theory, practice, and future research. The conclusion summarizes the key findings and contributions of the study, reflects on the achievement of research objectives, offers recommendations for further research, and provides final remarks tying together the main points of the study. This paper contributes to the existing body of knowledge by providing insights into the integration of multiple intelligences and AI in language learning and its impact on personalization, engagement, and language learning outcomes. (shrink)

This paper explores the ethical insights provided by Anne Truitt's minimalist sculptures, as viewed through the phenomenological lenses of Hannah Arendt's investigations into the co-constitution of reality and Maurice Merleau-Ponty's investigations into perception. Artworks in their material presence can lay out new ways of relating and perceiving. Truitt's works accomplish this task by revealing the interactive motion of our embodied relations and how material objects can actually help to ground our reality and hence human potentiality. Merleau-Ponty shows how our prereflective (...) bodies allow incompossible perceptions to coexist. Yet this same capacity of bodies to gather multiple perceptions together also lends itself to the illusion that we see from only one perspective. If an ethical perspective becomes reified into one position, it then becomes detached from reality, and the ethical potential is actually lost. At the same time, phenomenologically understood, the real world does not exist in terms of static matter, but is instead a web of contextual relations and meanings. An ethics that does not take embodied relations into account—that allows for only one perspective—ultimately loses its capacity for flexibility, and for being part of a common and shared reality. (shrink)

The fine-tuning argument can be used to support the Many Universe hypothesis. The Inverse Gambler’s Fallacy objection seeks to undercut the support for the Many Universe hypothesis. The objection is that although the evidence that there is life somewhere confirms Many Universes, the specific evidence that there is life in this universe does not. I will argue that the Inverse Gambler’s Fallacy is not committed by the fine-tuning argument. The key issue is the procedure by which the universe with life (...) is selected for observation. Once we take account of the procedure, we find that the support for the Many Universe hypothesis remains. (shrink)

We have a mentalistic view of objects. This is due to the interdependence of folk psychology and folk physics, where these are interconnected by what I call Teleological Commingling. When considering events that don’t involve agents, we naturally default to tracking intentions, goal-directed processes, despite the fact that agents aren’t involved. We have a deep-seated intentionality bias which is the result of the pervasive detection of agency cues, such as order or non-randomness. And this gives rise to the Agentive (...) Worldview: we view nature as a whole as being infused with agency and purpose. Teleological Commingling and the Agentive Worldview it gives rise to are at the core of our conception of objects. I maintain that the ordinary view of material objects is rooted in an implicit, false theory. It should be given no weight in metaphysical debates about the nature of material objects. And this problematizes the central methodological assumption that metaphysical theories of material objects should be beholden to common sense. (shrink)

Over the last 25 years, there has been a concerted effort to settle questions about multiple realization by bringing detailed scientific evidence to bear. Ken Aizawa and Carl Gillett have pursued this scientific approach to multiple realization with a precise theory and applications. This paper reviews the application of the Dimensioned approach to human color vision, addressing objections that have appeared in the literature.

Higher animals need to identify and track material objects because they depend on interactions with them for nutrition, reproduction, and social interaction. This paper investigates the perception of material objects. It argues, first, that material objects are tagged, in all five external senses, as bearers of the features detected by them. This happens through a perceptual process, here entitled Generalized Completion, which creates the appearance of objects that have properties that transcend the activation of sensory receptors. The paper shows, secondly, (...) that material objects are privileged subjects for perceived motion and interaction. That is, they are perceived as subjects for these properties while their parts seem to be subjects only derivatively. Material objects are the only perceptual subjects that are both multisensory and privileged. (shrink)

Higher animals need to identify and track material objects because they depend on interactions with them for nutrition, reproduction, and social interaction. This paper investigates the perception of material objects. It argues, first, that material objects are tagged, in all five external senses, as bearers of the features detected by them. This happens through a perceptual process, here entitled Generalized Completion, which creates the appearance of objects that have properties that transcend the activation of sensory receptors. The paper shows, secondly, (...) that material objects are privileged subjects for perceived motion and interaction. That is, they are perceived as subjects for these properties while their parts seem to be subjects only derivatively. Material objects are the only perceptual subjects that are both multisensory and privileged. (shrink)

The relationship between the One and the Multiple in mystic philosophy is a profound and central theme that explores the nature of existence, the cosmos, and the divine. This theme is present in various mystical traditions, including those of the East and West, and it addresses the paradoxical coexistence of the unity and multiplicity of all things. -/- In mystic philosophy, the **One** often represents the ultimate reality, the source from which all things emanate and to which all things (...) return. It is the absolute, the infinite, and the unchanging. The One is beyond all attributes and is often associated with the divine or the absolute truth. -/- The **Multiple**, on the other hand, represents the manifest world, the diversity of forms, and the realm of change and plurality. It is the world we experience through our senses, the domain of time and space, where differentiation and individuality are apparent. -/- The relationship between the One and the Multiple is not one of opposition but of emanation and unity. The Multiple is seen as a reflection, expression, or manifestation of the One. In this sense, the diversity of the world doesn’t contradict the unity of the One but rather demonstrates it in a myriad of forms. -/- Mystics seek to understand and experience this relationship through various practices and insights. They aim to transcend the illusion of separation and duality to experience the non-dual reality where the One and the Multiple are recognized as inseparable. -/- This concept can be illustrated by the metaphor of the ocean and its waves. The ocean represents the One—vast, deep, and all-encompassing—while the waves represent the Multiple—distinct, diverse, and ever-changing. Each wave is unique, yet it is not separate from the ocean. The wave’s existence is dependent on and made of the same substance as the ocean. In the same way, each individual entity in the Multiple is an expression of the One. -/- In summary, the relationship between the One and the Multiple in mystic philosophy is a dynamic interplay that challenges the conventional understanding of separation. It invites a deeper exploration of reality, where the apparent multiplicity of the world is a direct expression of the singular, underlying essence of all that is. -/- The relationship between the One and the Multiple in the context of mathematical philosophy is a profound topic that touches upon the very foundations of existence and knowledge. It’s a theme that has been explored by philosophers and mathematicians alike, often leading to the contemplation of unity and diversity within the structures of reality. -/- In mathematics, the concept of the One can be seen as the basis of unity from which all numbers derive. It’s the identity element in multiplication, the starting point in counting, and the foundation of dimension in geometry. The One is often associated with the concept of monism in philosophy, which posits that there is a single, underlying substance or principle that constitutes reality. -/- On the other hand, the Multiple represents the infinite variety and diversity of forms and numbers that arise from the One. It’s the embodiment of plurality and the complex interplay of different entities that mathematics seeks to understand and describe. This reflects the philosophical stance of pluralism, which acknowledges the existence of multiple realities or truths. -/- The interplay between the One and the Multiple can be seen in the mathematical concept of sets. A set can be thought of as a unity, a whole composed of distinct elements. Yet, each element within the set also retains its individuality, contributing to the diversity of the set’s composition. This duality is mirrored in the philosophical exploration of the universal and the particular, where the universal represents the One, and the particulars represent the Multiple. -/- In the realm of mathematical philosophy, this relationship often leads to questions about the nature of mathematical objects: Are they discovered as part of an objective reality (the One), or are they constructed by the human mind from a multitude of experiences (the Multiple)? This debate resonates with the philosophical inquiry into the nature of truth and reality. -/- Reflecting on the One and the Multiple can also lead to a deeper understanding of the self and the cosmos. Just as the number one is integral to the existence of all other numbers, the individual self can be seen as a unique expression of the universal whole. Similarly, the cosmos can be viewed as a grand unity composed of a multiplicity of forms and phenomena. -/- Gödel’s incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers. -/- Gödel’s incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers⁴. -/- The **first incompleteness theorem** reveals that within any such consistent system, there are propositions that are true but cannot be proven within the system itself. This reflects the idea of the Multiple in that there is an abundance of mathematical truths, a multiplicity that exceeds the unifying framework of any one system. It suggests that the realm of mathematical truth is more extensive than any single formal system can fully capture. -/- The **second incompleteness theorem** extends this by showing that a system cannot prove its own consistency. This relates to the concept of the One, as it implies that a system’s complete self-understanding, its unity and coherence, is unattainable from within. It must look beyond itself, to an external vantage point, to ascertain its consistency. -/- In the context of the One and the Multiple, Gödel’s theorems imply that the One (a consistent formal system) is inherently incomplete and cannot encompass the Multiple (the totality of mathematical truths). This resonates with philosophical discussions about the relationship between unity and plurality. Just as a single philosophical system cannot capture the entirety of truth, a single formal mathematical system cannot encapsulate all mathematical truths. -/- Moreover, Gödel’s work suggests that the pursuit of a single, unified theory of everything in mathematics—a One that encompasses all Multiples—is an inherently Sisyphean task. There will always be more truths (Multiples) than can be derived from any given set of axioms (the One). -/- In essence, Gödel’s incompleteness theorems provide a formal underpinning to the philosophical notion that the One cannot exist without the Multiple, and vice versa. They are interdependent, with the One giving rise to the Multiple, and the Multiple necessitating the One for its expression and comprehension. This interplay is a dance of limitations and possibilities, where the boundaries of logic, mathematics, and philosophy blur into one another. -/- The relationship between the One and the Multiple in the context of the mathematics of zero is a deeply philosophical inquiry that bridges the abstract world of numbers with the existential questions of being and non-being. -/- Zero, in mathematics, is a symbol of absence, a representation of nothingness, yet it holds a pivotal position as a number. It is the void from which all things emerge and to which they return. In the philosophy of mathematics, zero is the paradoxical junction where the One and the Multiple converge and diverge. -/- From the perspective of the One, zero can be seen as the origin—the singular point that precedes the existence of numbers. It is the empty set, the foundation upon which the edifice of mathematics is constructed. As the identity element in addition, zero maintains the integrity of numbers, for adding zero to any number leaves it unchanged, reflecting the immutable nature of the One. -/- Conversely, when we consider the Multiple, zero represents the infinite potentiality of creation. It is the canvas upon which the integers, both positive and negative, express their multitude. Zero is the balance point, the fulcrum around which the symphony of numbers dances. It embodies the plurality of possibilities, the beginning of the number line that stretches infinitely in both directions. -/- Philosophically, zero challenges our understanding of existence. It is both something and nothing—a number that quantifies the absence of quantity. This duality echoes the philosophical struggle to comprehend how the One gives rise to the Multiple. How does the unity of being manifest the diversity of the cosmos? Zero offers a mathematical metaphor for this mystery, as it encapsulates the transition from non-existence to existence, from the undifferentiated One to the differentiated Multiple. -/- In the realm of set theory, zero corresponds to the empty set—a set with no elements. This set is unique in that it is the only set that contains nothing, yet it is the foundation upon which all other sets are built. The empty set is the mathematical embodiment of the One, and all other sets, containing multiple elements, arise from it. -/- Reflecting on zero in the context of Gödel’s incompleteness theorems, we find a resonance with the idea that the One (a consistent formal system) cannot capture the entirety of the Multiple (the totality of mathematical truths). Zero, as the foundation of numbers, similarly suggests that from the nothingness of the One, the infinite complexity of the Multiple emerges—yet it can never be fully encompassed or expressed by any single system. -/- In conclusion, the mathematics of zero offers a profound reflection on the relationship between the One and the Multiple. It serves as a bridge between the abstract and the concrete, the known and the unknowable, challenging us to ponder the origins of existence and the nature of reality itself. -/- . (shrink)

In this paper, we discuss three probabilistic arguments for the existence of multiple universes. First, we provide an analysis of total evidence and use that analysis to defend Roger White's "this universe" objection to a standard fine-tuning argument for multiple universes. Second, we explain why Rodney Holder's recent cosmological argument for multiple universes is unconvincing. Third, we develop a "Cartesian argument" for multiple universes. While this argument is not open to the objections previously noted, we show (...) that, given certain highly plausible assumptions about evidence and epistemic probability, the proposition which it treats as evidence cannot coherently be regarded as evidence for anything. This raises the question of whether to reject the assumptions or accept that such a proposition cannot be evidence. (shrink)

In biomedical measurement, biomarkers are used to achieve reliable prediction of, and useful causal information about patient outcomes while minimizing complexity of measurement, resources, and invasiveness. A biomarker is an assayable metric that discloses the status of a biological process of interest, be it normative, pathophysiological, or in response to intervention. The greatest utility from biomarkers comes from their ability to help clinicians (and researchers) make and evaluate clinical decisions. In this paper we discuss a specific methodological use of clinical (...) biomarkers in pharmacological measurement: Some biomarkers, called ‘surrogate markers’, are used to substitute for a clinically meaningful endpoint corresponding to events and their penultimate risk factors. We confront the reliability of clinical biomarkers that are used to gather information about clinically meaningful endpoints. Our aim is to present a systematic methodology for assessing the reliability of multiple surrogate markers (and biomarkers in general). To do this we draw upon the robustness analysis literature in the philosophy of science and the empirical use of clinical biomarkers. -/- After introducing robustness analysis we present two problems with biomarkers in relation to reliability. Next, we propose an intervention-based robustness methodology for organizing the reliability of biomarkers in general. We propose three relevant conditions for a robust methodology for biomarkers: (R1) Intervention-based demonstration of partial independence of modes: In biomarkers partial independence can be demonstrated through exogenous interventions that modify a process some number of “steps” removed from each of the markers. (R2) Comparison of diverging and converging results across biomarkers: By systematically comparing partially-independent biomarkers we can track under what conditions markers fail to converge in results, and under which conditions they successfully converge. (R3) Information within the context of theory: Through a systematic cross-comparison of the markers we can make causal conclusions as well as eliminate competing theories. We apply our robust methodology to currently developing Alzheimer’s research to show its usefulness for making causal conclusions. (shrink)

The paper aims to establish if Grassmann’s notion of an extensive form involved an epistemological change in the understanding of geometry and of mathematical knowledge. Firstly, it will examine if an ontological shift in geometry is determined by the vectorial representation of extended magnitudes. Giving up homogeneity, and considering geometry as an application of extension theory, Grassmann developed a different notion of a geometrical object, based on abstract constraints concerning the construction of forms rather than on the homogeneity conditions (...) required by the modern version of the theory of proportions. Secondly, Grassmann’s conception of mathematical knowledge will be investigated. Parting from the traditional definition of mathematics as a science of magnitudes, Grassmann considered mathematical forms as particulars rather than universals: the classification of the branches of mathematics was thus based on different operational rules, rather than on empirical criteria of abstraction or on the distinction of different species belonging to a common genus. It will be argued that a different notion of generalization is thus involved, and that the knowledge of mathematical forms relies on the understanding of the rules of generation of the forms themselves. Finally, the paper will analyse if Grassmann’s approach in the first edition of the Ausdehnungslehre should be explained in terms of the notion of purity of method, and if it clashes with Grassmann’s later conventionalism. Although in the second edition the features of the operations are chosen by convention, as it is the case for the anti-commutative property of the multiplication, the choice is oriented by our understanding of the resulting forms: a simplification in the algebraic calculus need not correspond to a simplification in the ‘dimensional’ interpretation of the result of the multiplicative operation. (shrink)

The aim of this study is to evaluate an online self-administered questionnaire for measuring flow, using eye-tracking. We were specifically interested in objectively monitoring when, where and what individuals look at and also in quantifying their visual attention while completing an online flow questionnaire, using the direct and the indirect measurement approaches. Flow is the holistic sensation that people feel when they act with total involvement (Csikszentmihalyi, Larson & Prescott 1977). The main flow measurement methods involve direct and indirect (...) approaches, using questionnaires. Eye-tracking has been used in the field of survey methodology by scholars to infer the cognitive processing of visual layout, instructions, and items. We ran an experiment with 43 participants, using Gazepoint GP3 eye-tracker. After eye-tracking data validation, we obtained 36 valid observations. A series of Wilcoxon Signed-ranks tests indicated a significant difference between direct and indirect flow measurement AOI, based on the time to first fixation, average fixation, time viewed, number of revisitors, and number of average revisit metrics. The main contribution of our study consists in outlining that the indirect measurement of flow requires more time and a higher cognitive effort to be processed than flow description used in direct measurement procedures. Thus, scholars should use the appropriate flow measurement approach and consider participants' willingness and ability to process the text. Finally, we conclude that eye-tracking is a useful method in pretesting self-administered questionnaires. (shrink)

The debate between Uniqueness and Permissivism concerns whether a body of evidence sometimes allows multiple doxastic attitudes towards a proposition. An important motivation for Uniqueness is the so-called ‘arbitrariness argument,’ which says that Permissivism leads to some unacceptable arbitrariness with regard to one's beliefs. An influential response to the argument says that the arbitrariness in beliefs can be avoided by invoking epistemic standards. In this paper, I argue that such a response to the arbitrariness argument is unsuccessful. Then I (...) defend a new response: contrary to common conception, the arbitrariness resulted by Permissivism is acceptable. The basic idea is that the arbitrariness resulted by Permissivism is analogous to the arbitrariness in permissive actions and the latter arbitrariness is intuitively acceptable. I answer three possible objections against this analogy, which are all motivated by the thought that beliefs aim at the truth. In addressing the last objection, I draw inspiration from the recent debate on transformative experience. (shrink)

A classic analytic approach to biological phenomena seeks to refine definitions until classes are sufficiently homogenous to support prediction and explanation, but this approach founders on cases where a single process produces objects with similar forms but heterogeneous behaviors. I introduce object spaces as a tool to tackle this challenging diversity of biological objects in terms of causal processes with well-defined formal properties. Object spaces have three primary components: (1) a combinatorial biological process such as protein synthesis that (...) generates objects with parts that are modular, independent, and organized according to an invariant syntax; (2) a notion of “distance” that relates the objects according to rules of change over time as found in nature or useful for algorithms; (3) mapping functions defined on the space that map its objects to other spaces or apply an evaluative criterion to measure an important quality, such as parsimony or biochemical function. Once defined, an object space can be used to represent and simulate the dynamics of phenomena on multiple scales; it can also be used as a tool for predicting higher-order properties of the objects, including stitching together series of causal processes. Object spaces are the basis for a strategy of theorizing, discovery, and analysis in biology: as heuristic idealizations of biology, they help us transform inchoate, intractable problems into articulated, well-structured ones. Developing an object space is a research strategy with a long, successful history under many other names, and it offers a unifying but not overreaching approach to biological theory. (shrink)

Propositions are the things we believe, intend, desire, and so on, but discussions are often less precise than they could be and an important driver of this deficiency has been a focus on the objects but a neglect of the attitudinal relations we bear to them. In what follows, we will offer some thoughts on what it means for a proposition to be the object of an attitude and we will argue that an important part of the story lies (...) with the attitude relations rather than the propositions. As we will see there are infinitely many relations we might bear to a proposition, but the propositional attitude relations are special amongst them. Accounting for what makes them special will be an important component in the discussion that follows. We will argue that once one appreciates certain facts about propositional attitude relations, various claims that metaphysicians often make regarding propositions themselves begin to look undermotivated. In fact, many views on the metaphysical nature of propositions come to look like plausible candidates for being that to which our propositional attitudes relate us. As will emerge, we will see that the principle role of propositions in the theory of mind is simply to keep track of how our attitudinal states represent things as being. But, we argue, in order to do this work, very few constraints must be placed on the nature of propositions themselves. In particular, contra much of the recent work on the metaphysics of propositions, they need not represent nor must they be structured. In light of these observations, we conclude by sketching our own favored minimalist view of propositions. (shrink)

Morality can be adaptive or maladaptive. From this fact come polarizing disputes on the meta-ethical status of moral adaptation. The realist tracking account of morality claims that it is possible to track objective moral truths and that these truths correspond to moral rules that are adaptive. In contrast, evolutionary anti-realism rejects the existence of moral objectivity and thus asserts that adaptive moral rules cannot represent objective moral truths, since those truths do not exist. This article develops a novel evolutionary (...) view of natural law to defend the realist tracking account. It argues that we can identify objective moral truths through cultural group selection and that adaptive moral rules are likely to reflect such truths. (shrink)

In this paper, I defend the heterogeneity problem for sensitivity accounts of knowledge against an objection that has been recently proposed by Wallbridge in Philosophia. I argue in, 479–496, 2015) that sensitivity accounts of knowledge face a heterogeneity problem when it comes to higher-level knowledge about the truth of one’s own beliefs. Beliefs in weaker higher-level propositions are insensitive, but beliefs in stronger higher-level propositions are sensitive. The resulting picture that we can know the stronger propositions without being in a (...) position to know the weaker propositions is too heterogeneous to be plausible. Wallbridge objects that there is no heterogeneity problem because beliefs in the weaker higher-level propositions are also sensitive. I argue against Wallbridge that the heterogeneity problem is not solved but only displaced. Only some beliefs in the weaker higher-level propositions are sensitive. I conclude that the heterogeneity problem is one of a family of instability problems that sensitivity accounts of knowledge face and that Wallbridge’s account raises a further problem of this kind. (shrink)

Both Immanuel Kant and Paul Guyer have raised important concerns about the limitations of Lockean thought. Following Guyer, I will focus my attention on questions about the proper ambitions and likely achievements of inquiry into the natural/physical world. I will argue that there are at least two important respects, not discussed by Guyer, in which Locke’s account of natural philosophy is much more flexible and accommodating than may be immediately apparent. On my interpretation, however, one crucial source of a too-limited (...) vision of natural philosophy remains in Locke, where he is appropriately criticized by both Kant and Guyer. My method will be to begin with a distinction that Locke draws in the very first draft of the Essay, between what he calls “the sensible object” and, on the other hand, “the uncertain philosophical cause.” I believe that Locke’s notion of “sensible object,” as opposed to uncertain philosophical cause, retains a central place in his thought in the published Essay, despite the fact thateven though this contrast is never made explicitly there. Tracing the evolution of these two concepts in his thought will allow us to track and better understand his developing views about the relation between the project of the. (shrink)

Consequentialism, many philosophers have claimed, asks too much of us to be a plausible ethical theory. Indeed, the theory's severe demandingness is often claimed to be its chief flaw. My thesis is that as we come to better understand this objection, we see that, even if it signals or tracks the existence of a real problem for Consequentialism, it cannot itself be a fundamental problem with the view. The objection cannot itself provide good reason to break with Consequentialism, because it (...) must presuppose prior and independent breaks with the view. The way the objection measures the demandingness of an ethical theory reflects rather than justifies being in the grip of key anti-Consequentialist conclusions. We should reject Consequentialism independently of the Objection or not at all. Thus, we can reduce by one the list of worrisome fundamental complaints against Consequentialism. (shrink)

I argue that the human mind includes an innate domain-specific system for representing precise small numerical quantities. This theory contrasts with object-tracking theories and with domain-general theories that only make use of mental models. I argue that there is a good amount of evidence for innate representations of small numerical quantities and that such a domain-specific system has explanatory advantages when infants’ poor working memory is taken into account. I also show that the mental models approach requires previously (...) unnoticed domain-specific structure and consequently that there is no domain-general alternative to an innate domain-specific small number system. (shrink)

Background: Many people with aphasia and people without brain injury talk to themselves in their heads, i.e., have “inner speech.” Inner speech may be more preserved compared with spoken speech for some people with aphasia and may serve a variety of functions (e.g., emotion regulation), which motivates us to provide a high-fidelity characterization of it. Researchers have used multiple methods to measure this internal phenomenon in the past, which we combine here for the first time in a single study. (...) -/- Aims: We compare performance between individuals with and without aphasia on inner speech tasks that assess inner speech “inthe- moment” to general subjective impressions of inner speech to tease apart the relationship of aphasia severity to inner speech. Methods and Procedures: Twenty people with mild-moderate aphasia and twenty neurotypical controls completed several inner speech tasks, including objective silent rhyme judgements (picture, written, and auditory), subjective reports of inner speech during naming, and subjective rating scales about inner speech experience more generally. -/- Outcomes and Results: In-the-moment inner speech during silent rhyming tasks was associated with aphasia severity only for picture and written rhyming but not auditory rhyming. In-the-moment inner speech reports during silent naming were not associated with aphasia severity, nor were the subjective ratings about general inner speech experience. Individuals with and without aphasia demonstrated a variety of subjective general inner speech experiences, demonstrating heterogeneity of this phenomenon more broadly. -/- Conclusions: Methods of measuring inner speech complement each other and speak to different facets of the inner speech phenomenon, and clinicians and researchers must carefully choose the method(s) that will provide the information about inner speech that they desire. (shrink)

In De Anima II.6, Aristotle divides the objects of perception into three kinds: “special perceptibles" (idia aisthêta) such as colours, sounds and flavours, which can be perceived in their own right by only one sense; “common perceptibles" (koina aisthêta) such as shapes, sizes and movements, which can be perceived in their own right by multiple senses; and “incidental perceptibles,” such as the son of Diares, which can be perceived only “incidentally” (kata sumbebêkos). In this paper, I examine this division (...) of perceptibles and consider what it amounts to. First, I argue that Aristotle’s distinction between perceiving something in its own right (kath' hauto) and perceiving it incidentally marks a causal distinction: what is perceived in its own right causes perception as such, whereas what is perceived incidentally coincides with what is perceived in its own right. Second, I argue that for Aristotle special perceptibles, unlike common perceptibles, belong to homogeneous bodies on account of their chemical composition. Finally, I explain the primacy Aristotle assigns to special perceptibles and his claim that perception of them alone is free from error. I conclude with some brief remarks on Aristotle and the primary/secondary quality distinction. (shrink)