Results for ' conscious and cognitive states of mind'

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  1. THE PHYSICAL STRUCTURE AND FUNCTION OF MIND: A MODERN SCIENTIFIC TRANSLATION OF ADVAITA PHILOSOPHY WITH IMPLICATIONS AND APPLICATION TO COGNITIVE SCIENCES AND NATURAL LANGUAGE COMPREHENSION.Varanasi Ramabrahmam - 2008 - In Proceedings of the national seminar on Sanskrit in the Modern Context conducted by Department of Sanskrit Studies and the School of humanities, University of Hyderabad between11-13, February 2008.
    The famous advaitic expressions -/- Brahma sat jagat mithya jivo brahma eva na apraha and Asti bhaati priyam namam roopamcheti amsa panchakam AAdya trayam brahma roopam tato dwayam jagat roopam -/- will be analyzed through physics and electronics and interpreted. -/- Four phases of mind, four modes of language acquisition and communication and seven cognitive states of mind participating in human cognitive and language acquisition and communication processes will be identified and discussed. -/- Implications and (...)
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  2. Evaluative Discourse and Affective States of Mind.Nils Franzén - 2020 - Mind 129 (516):1095-1126.
    It is widely held within contemporary metaethics that there is a lack of linguistic support for evaluative expressivism. On the contrary, it seems that the predictions that expressivists make about evaluative discourse are not borne out. An instance of this is the so-called problem of missing Moorean infelicity. Expressivists maintain that evaluative statements express non-cognitive states of mind in a similar manner to how ordinary descriptive language expresses beliefs. Conjoining an ordinary assertion that p with the denial (...)
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  3. Other Minds and the Origins of Consciousness.Ted Everett - 2014/2015 - Anthropology and Philosophy 11.
    Why are we conscious? What does consciousness enable us to do that cannot be done by zombies in the dark? This paper argues that introspective consciousness probably co-evolved as a "spandrel" along with our more useful ability to represent the mental states of other people. The first part of the paper defines and motivates a conception of consciousness as a kind of "double vision" – the perception of how things seem to us as well as what they are (...)
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  4. Consciousness and Causality: Dharmakīrti Against Physicalism.Christian Coseru - 2020 - In Birgit Kellner, McAllister Patrick, Lasic Horst & McClintock Sara (eds.), Reverberations of Dharmakīrti's Philosophy: Proceedings of the Fifth International Dharmakīrti Conference Heidelberg, August 26 to 30, 2014. Austrian Academy of Sciences. pp. 21-40.
    This paper examines Dharmakīrti's arguments against Cārvāka physicalism in the Pramāṇasiddhi chapter of his magnum opus, the Pramāṇavārttika, with a focus on classical Indian philosophical attempts to address the mind-body problem. The key issue concerns the relation between cognition and the body, and the role this relation plays in causal-explanatory accounts of consciousness and cognition. Drawing on contemporary debates in philosophy of mind about embodiment and the significance of borderline states of consciousness, the paper proposes a philosophical (...)
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  5. Consciousness, content, and cognitive attenuation: A neurophenomenological perspective.Christian Coseru - 2022 - In Rick Repetti (ed.), Routledge Handbook on the Philosophy of Meditation. New York, NY: Routledge. pp. 354–367.
    This paper pursues two lines of inquiry. First, drawing on evidence from clinical literature on borderline states of consciousness, I propose a new categorical framework for liminal states of consciousness associated with certain forms of meditative attainment; second, I argue for dissociating phenomenal character from phenomenal content in accounting for the etiology of nonconceptual states of awareness. My central argument is that while the idea of nonconceptual awareness remains problematic for Buddhist philosophy of mind, our linguistic (...)
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  6. Conscious Thought and the Limits of Restrictivism.Marta Jorba - 2015 - Critica 47 (141):3-32.
    How should we characterize the nature of conscious occurrent thought? In the last few years, a rather unexplored topic has appeared in philosophy of mind: cognitive phenomenology or the phenomenal character of cognitive mental episodes. In this paper I firstly present the motivation for cognitive phenomenology views through phenomenal contrast cases, taken as a challenge for their opponents. Secondly, I explore the stance against cognitive phenomenology views proposed by Restrictivism, classifying it in two strategies, (...)
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  7. UNDERSTANDING HUMAN CONSCIOUSNESS AND MENTAL FUNCTIONS: A LIFE-SCIENTIFIC PERSPECTIVE OF BRAHMAJNAANA.Varanasi Ramabrahmam - 2011 - In In the Proceedings of 4th National Conference on Vedic Science with Theme of "Ancient Indian Life Science and Related Technologies" on 23rd, 24th, and 25th December 2011 Atbangalore Conducted by National Institute of Vedic Science Bang.
    A biophysical and biochemical perspective of Brahmajnaana will be advanced by viewing Upanishads and related books as “Texts of Science on human mind”. A biological and cognitive science insight of Atman and Maya, the results of breathing process; constituting and responsible for human consciousness and mental functions will be developed. The Advaita and Dvaita phases of human mind, its cognitive and functional states will be discussed. These mental activities will be modeled as brain-wave modulation and (...)
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  8. Comparitive study of Buddhism and Advaita Vedanta in relation to consciousness studies and cognitive science.Varanasi Ramabrahmam - manuscript
    Sankaraachaarya popularized the advaita thought among students of philosophy and seekers of knowledge of the Self or Brahman or Atman. But he is criticized by Indian theistic schools like Visistaadvaita and dvaita philosophies as “prachchnna bouddha – follower of the Buddha in disguise”. This comment of theistic schools makes it worthy of comparing the advaitic and Buddhist schools of thought in relation to consciousness, world, Soonya, and other expressions between the two thought systems. This paper does such a comparison from (...)
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  9. Consciousness and Moral Status.Joshua Shepherd - 2018 - New York: Routledge.
    It seems obvious that phenomenally conscious experience is something of great value, and that this value maps onto a range of important ethical issues. For example, claims about the value of life for those in a permanent vegetative state, debates about treatment and study of disorders of consciousness, controversies about end-of-life care for those with advanced dementia, and arguments about the moral status of embryos, fetuses, and non-human animals arguably turn on the moral significance of various facts about consciousness. (...)
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  10. Conscious Intentionality in Perception, Imagination, and Cognition.Philip Woodward - 2016 - Phenomenology and Mind (10):140-155.
    Participants in the cognitive phenomenology debate have proceeded by (a) proposing a bifurcation of theoretical options into inflationary and non-inflationary theories, and then (b) providing arguments for/against one of these theories. I suggest that this method has failed to illuminate the commonalities and differences among conscious intentional states of different types, in the absence of a theory of the structure of these states. I propose such a theory. In perception, phenomenal-intentional properties combine with somatosensory properties to (...)
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  11. BEING AND BECOMING OF THE MIND: AN UPANISHADIC INSIGHT OF HUMAN CONSCIOUSNSESS AND MENTAL FUNCTIONS.Varanasi Ramabrahmam - 2013 - In In Proceedings of the International Conference o “Is Science able to explain the Scientist? (Science abd Scientist-2013) being held at Synergy Institute of Technology, Bhubaneswar, Odisha, India, on December 08, 2013. Covers Theme 1 : Science of Spiritual.
    Human consciousness, as dealt with in the Upanishads, modeled as a mechanical oscillator of infrasonic frequency (the Atman/Brahman), the result of breathing process, is further advanced to get an insight of functions of mind. An analytical approach is followed in parallel to and separette from quantum mechanical, quantum field and other theoretical propositions, approaches and presentations. Pure consciousness, unoccupied awareness and occupied awareness are identified, defined, classified and discussed together with fresh insight about time-space and time. A reversible transformation (...)
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  12. (1 other version)Folk theory of mind: Conceptual foundations of social cognition.Bertram F. Malle - 2003 - In [Book Chapter] (in Press). pp. 225-255.
    The human ability to represent, conceptualize, and reason about mind and behavior is one of the greatest achievements of human evolution and is made possible by a “folk theory of mind” — a sophisticated conceptual framework that relates different mental states to each other and connects them to behavior. This chapter examines the nature and elements of this framework and its central functions for social cognition. As a conceptual framework, the folk theory of mind operates prior (...)
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  13. Evolution, Consciousness, and the Internality of Mind.Jim Hopkins - 2000 - In Peter Carruthers & Andrew Chamberlain (eds.), Evolution and the Human Mind: Modularity, Language and Meta-Cognition. Cambridge University Press. pp. 276.
    Understanding the notion of innerness that we ascribe to mental items is central to understanding the problem of consciousness, and we can do so in evolutionary and physical terms.
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  14. Mindmelding: Consciousness, Neuroscience, and the Mind's Privacy.William Hirstein - 2012 - New York: Oxford University Press.
    [This download contains the Table of Contents and Chapter 1]. I argue here that the claim that conscious states are private, in the sense that only one person can ever experience them directly, is false. There actually is a way to connect the brains of two people that would allow one to have direct experience of the other's conscious, e.g., perceptual states. This would allow, for instance, one person to see that the other had deviant color (...)
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  15. Flow and the dynamics of conscious thought.Joshua Shepherd - 2022 - Phenomenology and the Cognitive Sciences 21 (4):969-988.
    The flow construct has been influential within positive psychology, sport psychology, the science of consciousness, the philosophy of agency, and popular culture. In spite of its longstanding influence, it remains unclear [a] how the constituents of the flow state ‘hang together’—how they relate to each other causally and functionally—[b] in what sense flow is an ‘optimal experience,’ and [c] how best to describe the unique phenomenology of the flow state. As a result, difficulties persist for a clear understanding of the (...)
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  16. Luminosity in the stream of consciousness.David Jenkins - 2018 - Synthese 198 (Suppl 7):1549-1562.
    Williamson’s “anti-luminosity” argument aims to establish that there are no significant luminous conditions. “Far from forming a cognitive home”, luminous conditions are mere “curiosities”. Even supposing Williamson’s argument succeeds in showing that there are no significant luminous states his conclusion has not thereby been established. When it comes to determining what is luminous, mental events and processes are among the best candidates. It is events and processes, after all, which constitute the stream of consciousness. Judgment, for instance, is (...)
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  17. The science of human consciousness.Ramabrahmam Varanasi - 2007 - Ludus Vitalis 15 (27):127-141.
    A model of human consciousness is presented here in terms of physics and electronics using Upanishadic awareness. The form of Atman proposed in the Upanishads in relation to human consciousness as oscillating psychic energy-presence and its virtual or unreal energy reflection maya, responsible for mental energy and mental time-space are discussed. Analogy with Fresnel’s bi-prism experimental set up in physical optics is used to state, describe and understand the form, structure and function of Atman and maya, the ingredients of human (...)
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  18. Embodied mind and phenomenal consciousness.Venieri Maria - 2015 - Argument: Biannual Philosophical Journal 5 (1):9-24.
    In recent years, a central debate in the philosophy of mind and cognitive science concerns the role of the body in perception and cognition. For many contemporary philosophers, not only cognition but also perception is connected mainly with the brain, where the processing of input from the senses takes place; whereas for the proponents of ‘embodied cognition’ other aspects of the body beyond the brain, including the environment, play a constitutive role in cognitive processes. In terms of (...)
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  19. The Physics and Electronics of Human Consciousness , Mind and their functions.Varanasi Ramabrahmam - June, 2019 - Cosmos and History 15 (No .2):63 - 110.
    Human consciousness, the result of breathing process as dealt with in the Upanishads, is translated into modern scientific terms and modeled as a mechanical oscillator of infrasonic frequency. The bio-mechanic oscillator is also proposed as the source of psychic energy. This is further advanced to get an insight of human consciousness (the being of mind) and functions of mind (the becoming of mind) in terms of psychic energy and reversible transformation of its virtual reflection. An alternative analytical (...)
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  20. (1 other version)Cognitive Neuroscience and Animal Consciousness.Matteo Grasso - 2014 - In Sofia Bonicalzi, Leonardo Caffo & Mattia Sorgon (eds.), Naturalism and Constructivism in Metaethics. Cambridge: Cambridge Scholars Publishing. pp. 182-203.
    The problem of animal consciousness has profound implications on our concept of nature and of our place in the natural world. In philosophy of mind and cognitive neuroscience the problem of animal consciousness raises two main questions (Velmans, 2007): the distribution question (“are there conscious animals beside humans?”) and the phenomenological question (“what is it like to be a non-human animal?”). In order to answer these questions, many approaches take into account similarities and dissimilarities in animal and (...)
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  21. Whose Consciousness? Reflexivity and the Problem of Self-Knowledge.Christian Coseru - 2020 - In Mark Siderits, Ching Keng & John Spackman (eds.), Buddhist Philosophy of Consciousness: Tradition and Dialogue. Boston: Brill | Rodopi. pp. 121-153.
    If I am aware that p, say, that it is raining, is it the case that I must be aware that I am aware that p? Does introspective or object-awareness entail the apprehension of mental states as being of some kind or another: self-monitoring or intentional? That is, are cognitive events implicitly self-aware or is “self-awareness” just another term for metacognition? Not surprisingly, intuitions on the matter vary widely. This paper proposes a novel solution to this classical debate (...)
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  22. Extended cognition and the metaphysics of mind.Zoe Drayson - 2010 - Cognitive Systems Research 11 (4):367-377.
    This paper explores the relationship between several ideas about the mind and cognition. The hypothesis of extended cognition claims that cognitive processes can and do extend outside the head, that elements of the world around us can actually become parts of our cognitive systems. It has recently been suggested that the hypothesis of extended cognition is entailed by one of the foremost philosophical positions on the nature of the mind: functionalism, the thesis that mental states (...)
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  23. Dual Aspect Framework for Consciousness and Its Implications: West meets East.Ram Lakhan Pandey Vimal - 2009 - In George Derfer, Zhihe Wang & Michel Weber (eds.), The Roar of Awakening: A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews. Ontos Verlag. pp. 39.
    The extended dual-aspect monism framework of consciousness, based on neuroscience, consists of five components: (1) dual-aspect primal entities; (2) neural-Darwinism: co-evolution and co-development of subjective experiences (SEs) and associated neural-nets from the mental aspect (that carries the SEs/proto-experiences (PEs) in superposed and unexpressed form) and the material aspect (mass, charge, spin and space-time) of fundamental entities (elementary particles), respectively and co-tuning via sensorimotor interaction; (3) matching and selection processes: interaction of two modes, namely, (a) the non-tilde mode that is the (...)
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  24. Simulation and the We-Mode. A Cognitive Account of Plural First Persons.Matteo Bianchin - 2015 - Philosophy of the Social Sciences 45 (4-5):442-461.
    In this article, I argue that a capacity for mindreading conceived along the line of simulation theory provides the cognitive basis for forming we-centric representations of actions and goals. This explains the plural first personal stance displayed by we-intentions in terms of the underlying cognitive processes performed by individual minds, while preserving the idea that they cannot be analyzed in terms of individual intentional states. The implication for social ontology is that this makes sense of the plural (...)
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  25. Mentality and Object: Computational and Cognitive Diachronic Emergence.Ekin Erkan - 2020 - Cosmos and History : The Journal of Natural and Social Philosophy 20 (2):296-356.
    Espousing non-reductive physicalism, how do we pick out the specific relevant physical notion(s) from physical facts, specifically in relation to phenomenal experience? Beginning with a historical review of Gilbert Ryle’s behaviorism and moving through Hilary Putnam’s machine-state functionalism and Wilfrid Sellars’ inferential framework, up to more contemporaneous computationalist- and cognitivist-functionalism (Gualtiero Piccinini), we survey accounts of mentality that countenance the emergence of mental states vide input- and output-scheme. Ultimately arriving at the conclusion that functionalism cannot account for problems such (...)
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  26.  50
    The Harmony of the Unrestrained Mind.R. L. Tripathi - 2024 - Psychology and Psychological Research International Journal 9 (3):3.
    In the quest for mental peace and philosophical insight, the most profound approach is to let the mind function freely, without the interference of a controlling thinker. This essay explores the philosophical and cognitive implications of an unimpeded mind, drawing from Eastern traditions such as Zen Buddhism and Taoism, alongside contemporary cognitive science. It argues that the natural rhythm of thought is disrupted by the ego’s need for control, leading to mental fragmentation and turbulence. By embracing (...)
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  27. Is the Mind a Magic Trick? Illusionism about Consciousness in the “Consciousness-Only” Theory of Vasubandhu and Sthiramati.Amit Chaturvedi - 2023 - Ergo: An Open Access Journal of Philosophy 10 (52):1495-1534.
    Illusionists about consciousness boldly argue that phenomenal consciousness does not fundamentally exist — it only seems to exist. For them, the impression of having a private inner life of conscious qualia is nothing more than a cognitive error, a conjuring trick put on by a purely physical brain. Some phenomenal realists have accused illusionism of being a byproduct of modern Western scientism and overzealous naturalism. However, Jay Garfield has endorsed illusionism by explicitly drawing support from the classical Yogācāra (...)
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  28. From the Five Aggregates to Phenomenal Consciousness: Toward a Cross-Cultural Cognitive Science.Jake H. Davis & Evan Thompson - 2013 - In Steven M. Emmanuel (ed.), A Companion to Buddhist Philosophy. Oxford: Wiley-Blackwell. pp. 585–597.
    Buddhism originated and developed in an Indian cultural context that featured many first-person practices for producing and exploring states of consciousness through the systematic training of attention. In contrast, the dominant methods of investigating the mind in Western cognitive science have emphasized third-person observation of the brain and behavior. In this chapter, we explore how these two different projects might prove mutually beneficial. We lay the groundwork for a cross-cultural cognitive science by using one traditional Buddhist (...)
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  29. Consciousness as a topic of investigation in Western thought.Anderson Weekes - 2010 - In Michel Weber & Anderson Weekes (eds.), Process Approaches to Consciousness in Psychology, Neuroscience, and Philosophy of Mind. Albany: State University of New York Press. pp. 73-136.
    Terms for consciousness, used with a cognitive meaning, emerged as count nouns in the 17th century. This transformation repeats an evolution that had taken place in late antiquity, when related vocabulary, used in the sense of conscience, went from being mass nouns designating states to count nouns designating faculties possessed by every individual. The reified concept of consciousness resulted from the rejection of the Scholastic-Aristotelian theory of mind according to which the mind is not a countable (...)
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  30. Consciousness and Cognition in Classical Sāṃkhya metaphysics.Raquel Ferrández Formoso - 2020 - Indialogs 2020 (7):63-78.
    This article explores the psychological dimension of classical Sāṃkhya philosophy, on the basis of its canonical treatise, Sāṃkhyakārikā of Īśvarakṛṣṇa (4th Century AD). The strong dualism defended by this ancient metaphysics establishes a division between what we will designate as the phenomenon of consciousness (puruṣa) and the cognitive phenomena (prakṛti). According to our approach, Sāṃkhya seems to offer a mechanical model of mind by means of an introspective self-research. In fact, we will argue that in this system of (...)
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  31. A small point on the philosophy of mind: Saussure’s sign and brain lateralization.Jl Pio Abreu & R. Freire Lucas - manuscript
    We propose that Saussure’s signifiers must be processed in the left brain hemisphere (in right handed people) and the signified may be processed in the right. This proposition has consequences for understanding human cognitive phenomena and their pathologies, and can also be related to the passive and active process of thinking, as described by Karl Jaspers. Saussure studied signifiers and their relationships. He left the signified to be studied by psychologists, but there is no consensus about it. According to (...)
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  32. Consciousness: A Four-fold taxonomy.J. Jonkisz - 2012 - Journal of Consciousness Studies 19 (11-12):55-82.
    This paper argues that the many and various conceptions of consciousness propounded by cognitive scientists and philosophers can all be understood as constituted with reference to four fundamental sorts of criterion: epistemic (concerned with kinds of consciousness), semantic (dealing with orders of consciousness), physiological (reflecting states of consciousness), and pragmatic (seeking to capture types of consciousness). The resulting four-fold taxonomy, intended to be exhaustive, suggests that all of the distinct varieties of consciousness currently encountered in cognitive neuroscience, (...)
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  33. What’s Good for Them? Best Interests and Severe Disorders of Consciousness.Jennifer Hawkins - 2016 - In Walter Sinnott-Armstrong (ed.), Finding Consciousness: The Neuroscience, Ethics, and Law of Severe Brain Damage. Oxford University Press USA. pp. 180-206.
    I consider the current best interests of patients who were once thought to be either completely unaware (to be in PVS) or only minimally aware (MCS), but who, because of advanced fMRI studies, we now suspect have much more “going on” inside their minds, despite no ability to communicate with the world. My goal in this chapter is twofold: (1) to set out and defend a framework that I think should always guide thinking about the best interests of highly cognitively (...)
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  34. THE HARDWARE AND SOFTWARE OF HUMAN COGNITION AND COMMUNNICATION: A COGNITIVE SCIENCE PERSPECTIVE OF THE UPANISHADS AND INDIAN PHILOSOPHICAL SYSTEMS.R. B. Varanasi Varanasi Varanasi Ramabrahmam, Ramabrahmam Varanasi, V. Ramabrahmam - 2016 - Science and Scientist Conference.
    The comprehensive nature of information and insight available in the Upanishads, the Indian philosophical systems like the Advaita Philosophy, Sabdabrahma Siddhanta, Sphota Vaada and the Shaddarsanas, in relation to the idea of human consciousness, mind and its functions, cognitive science and scheme of human cognition and communication are presented. All this is highlighted with vivid classification of conscious-, cognitive-, functional- states of mind; by differentiating cognition as a combination of cognitive agent, cognizing element, (...)
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  35. Health, consciousness, and the evolution of subjects.Walter Veit - 2022 - Synthese 201 (1):1-24.
    The goal of this programmatic paper is to highlight a close connection between the core problem in the philosophy of medicine, i.e. the concept of health, and the core problem of the philosophy of mind, i.e. the concept of consciousness. I show when we look at these phenomena together, taking the evolutionary perspective of modern state-based behavioural and life-history theory used as the teleonomic tool to Darwinize the agent- and subject-side of organisms, we will be in a better position (...)
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  36. Consciousness and Theory of Mind: a Common Theory?Miguel Ángel Sebastián - 2016 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 31 (1):73-89.
    Many philosophers and scientists have argued that the difference between phenomenally conscious states and other kind of states lies in the implicit self-awareness that conscious states have. Higher-Order Representationalist theories, attempt to explain such a self-awareness by means of a higher-order representation. Consciousness relies on our capacity to represent our own mental states, consciousness depends on our Theory of Mind. Such an ability can, at least conceptually, be decomposed into another two: mindreading and (...)
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  37.  63
    What is Mind in Philosophy: An Introduction.R. L. Tripathi - 2024 - International Journal of Scientific Research in Enginnering and Management 6 (12):17.
    The exploration of the mind is a fundamental pursuit spanning philosophy and psychology, with implications reaching into diverse practical realms. This paper delves into the intricacies of mental states, examining historical perspectives from ancient philosophers to modern theorists. Philosophical inquiries into intentionality, consciousness, and the nature of mental phenomena are scrutinized, alongside empirical investigations by psychologists. The discourse navigates through contrasting theories such as dualism, materialism, and functionalism, shedding light on the challenges of reconciling subjective experiences with objective (...)
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  38. Towards a Comparative Study of Animal Consciousness.Walter Veit - 2022 - Biological Theory 17 (4):292-303.
    In order to develop a true biological science of consciousness, we have to remove humans from the center of reference and develop a bottom-up comparative study of animal minds, as Donald Griffin intended with his call for a “cognitive ethology.” In this article, I make use of the pathological complexity thesis (Veit 2022a, b, c ) to show that we can firmly ground a comparative study of animal consciousness by drawing on the resources of state-based behavioral life history theory. (...)
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  39. The Dynamic Role of Breathing and Cellular Membrane Potentials in the Experience of Consciousness.Jerath Ravinder, Shannon M. Cearley, Vernon A. Barnes & Santiago Junca - 2017 - World Journal of Neuroscience 7:66-81.
    Understanding the mechanics of consciousness remains one of the most important challenges in modern cognitive science. One key step toward understanding consciousness is to associate unconscious physiological processes with subjective experiences of sensory, motor, and emotional contents. This article explores the role of various cellular membrane potential differences and how they give rise to the dynamic infrastructure of conscious experience. This article explains that consciousness is a body-wide, biological process not limited to individual organs because the mind (...)
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  40. Jung in Dialogue with Freud and Patañjali: Instinct, Affective Neuroscience, and the Reconciliation of Science and Religious Experience.Leanne Whitney - 2017 - Cosmos and History 13 (2):298-312.
    For both Jung and Patañjali our human desire to understand “God” is as real as any other instinct. Jung’s and Patañjali’s models further align in their emphasis on the teleological directedness of the psyche, and their aim at reconciling science and religious experience. As an atheist, Freud was in disagreement, but all three scholars align in their emphasis on the study of affect as an empirical means of entering into the psyche. For Patañjali, the nadir of affect lays in transcending (...)
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  41. The neural and cognitive mechanisms of knowledge attribution: An EEG study.Adam Michael Bricker - 2020 - Cognition 203 (C):104412.
    Despite the ubiquity of knowledge attribution in human social cognition, its associated neural and cognitive mechanisms are poorly documented. A wealth of converging evidence in cognitive neuroscience has identified independent perspective-taking and inhibitory processes for belief attribution, but the extent to which these processes are shared by knowledge attribution isn't presently understood. Here, we present the findings of an EEG study designed to directly address this shortcoming. These findings suggest that belief attribution is not a component process in (...)
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  42. Consciousness and the Philosophy of Signs: A New Précis.Marc Champagne - 2019 - American Journal of Semiotics 35 (3/4):443-462.
    I will be talking today about the limits of cognitive science. I won’t be talking about contingent shortcomings that could perhaps be remedied with, say, more time, resources, or ingenuity. Rather, I will be concerned with limitations that are “baked into” the very enterprise. The main blind spot, I will argue, is consciousness—but not for the reasons typically given. Current work in philosophy of mind can sometimes seem arcane, so my goal today will be to answer the question: (...)
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  43. A modern scientific insight of Soonya Vaada of Buddhism: Its implications to delineate origin and role of rationalism in shaping Buddhist Thought and life.Varanasi Ramabrahmam - 2013 - Http://Www.Srilankaguardian.Org/2013/04/Soonya-Vaada-of-Buddhism.Html.
    Soonya Vaada, the prime and significant contribution to Indian philosophical thought from Buddhism will be scientifically developed and presented. How this scientific understanding helped to sow seeds of origin of rationalism and its development in Buddhist thought and life will be delineated. Its role in the shaping of Buddhist and other Indian philosophical systems will be discussed. Its relevance and use in the field of cognitive science and development of theories of human consciousness and mind will be put (...)
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  44. Ontology of human consciousness and mind- A correlation of philosophical, mechanical and physicochemical systems.Varanasi Ramabrahmam - manuscript
    The concept of fields available in physics will be considered for application to unravel the mysteries of form, structure and function of human consciousness and mind. The sameness of functions of human consciousness and mind in language acquisition and communication and also acquiring knowledge of various kinds and its will be discussed. In the light of this the limitations of concepts of pure physics and modern physics probes will be discussed. -/- The information and ideas available in the (...)
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  45. An Evidence-Based Critical Review of the Mind-Brain Identity Theory.Marco Masi - 2023 - Hypothesis and Theory, Front. Psychol. - Consciousness Research 14.
    In the philosophy of mind, neuroscience, and psychology, the causal relationship between phenomenal consciousness, mentation, and brain states has always been a matter of debate. On the one hand, material monism posits consciousness and mind as pure brain epiphenomena. One of its most stringent lines of reasoning relies on a ‘loss-of-function lesion premise,’ according to which, since brain lesions and neurochemical modifications lead to cognitive impairment and/or altered states of consciousness, there is no reason to (...)
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  46. Presence of Mind: Consciousness and the Sense of Self.Christian Coseru - 2019 - In Manidipa Sen (ed.), Problem of the Self: Consciousness, Subjectivity, and the Other. Delhi, India: Aatar Books. pp. 46–64.
    It is generally agreed that consciousness is a somewhat slippery term. However, more narrowly defined as 'phenomenal consciousness' it captures at least three essential features or aspects: subjective experience (the notion that what we are primarily conscious of are experiences), subjective knowledge (that feature of our awareness that gives consciousness its distinctive reflexive character), and phenomenal contrast (the phenomenality of awareness, absence of which makes consciousness intractable) (cf. Siewert 1998). If Buddhist accounts of consciousness are built, as it is (...)
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  47. Consciousness and Common Sense: Metaphors of Mind.John A. Barnden - 1997 - In S. O'Nuillain, Paul McKevitt & E. MacAogain (eds.), Two Sciences of Mind. John Benjamins. pp. 311-340.
    The science of the mind, and of consciousness in particular, needs carefully to consider people's common-sense views of the mind, not just what the mind really is. Such views are themselves an aspect of the nature of (conscious) mind, and therefore part of the object of study for a science of mind. Also, since the common-sense views allow broadly successful social interaction, it is reasonable to look to the common-sense views for some rough guidance (...)
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  48. Peculiarities in Mind; Or, on the Absence of Darwin.Tanya de Villiers-Botha - 2011 - South African Journal of Philosophy 30 (3):282-302.
    A key failing in contemporary philosophy of mind is the lack of attention paid to evolutionary theory in its research projects. Notably, where evolution is incorporated into the study of mind, the work being done is often described as philosophy of cognitive science rather than philosophy of mind. Even then, whereas possible implications of the evolution of human cognition are taken more seriously within the cognitive sciences and the philosophy of cognitive science, its relevance (...)
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  49. Cognitive Neuroscience and the Hard Problems.Jan Faye - 2019 - Axiomathes 29 (6):561-575.
    This paper argues that the fundamental problem of cognitive neuroscience arises from the neuronal description of the brain and the phenomenal description of the conscious mind. In general philosophers agree that no functional approach can explain phenomenal consciousness; some even think that science is forever unable to explain the qualitative character of our experiences. In order to overcome these challenges, I propose a distinction between intrinsic and extrinsic properties of the brain according to which brain states (...)
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  50. Kinds of Consciousness.Jacob Berger - 2021 - In Benjamin D. Young & Carolyn Dicey Jennings (eds.), Mind, Cognition, and Neuroscience: A Philosophical Introduction. Routledge.
    Consciousness is central to our lived experience. It is unsurprising, then, that the topic has captivated many students, neuroscientists, philosophers, and other theorists working in cognitive science. But consciousness may seem especially difficult to explain. This is in part because the term “consciousness” has been used in many different ways. The goal of this chapter is to explore several kinds of consciousness: what theorists have called “creature,” “phenomenal,” “access,” “state,” “transitive,” “introspective,” and “self” consciousness. The basic distinctions among these (...)
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