Results for 'Amy Zhang'

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  1. Language Models as Critical Thinking Tools: A Case Study of Philosophers.Andre Ye, Jared Moore, Rose Novick & Amy Zhang - manuscript
    Current work in language models (LMs) helps us speed up or even skip thinking by accelerating and automating cognitive work. But can LMs help us with critical thinking -- thinking in deeper, more reflective ways which challenge assumptions, clarify ideas, and engineer new concepts? We treat philosophy as a case study in critical thinking, and interview 21 professional philosophers about how they engage in critical thinking and on their experiences with LMs. We find that philosophers do not find LMs to (...)
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  2. Bridging the Divide: Imagining Across Experiential Perspectives.Amy Kind - 2021 - In Amy Kind & Christopher Badura (eds.), Epistemic Uses of Imagination. New York, NY: Routledge. pp. 237-259.
    Can one have imaginative access to experiential perspectives vastly different from one’s own? Can one successfully imagine what it’s like to live a life very different from one’s own? These questions are particularly pressing in contemporary society as we try to bridge racial, ethnic, and gender divides. Yet philosophers have often expressed considerable pessimism in this regard. It is often thought that the gulf between vastly different experiential perspectives cannot be bridged. This chapter explores the case for this pessimism. Though (...)
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  3. The Heterogeneity of the Imagination.Amy Kind - 2013 - Erkenntnis 78 (1):141-159.
    Imagination has been assigned an important explanatory role in a multitude of philosophical contexts. This paper examines four such contexts: mindreading, pretense, our engagement with fiction, and modal epistemology. Close attention to each of these contexts suggests that the mental activity of imagining is considerably more heterogeneous than previously realized. In short, no single mental activity can do all the explanatory work that has been assigned to imagining.
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  4. The Skill of Imagination.Amy Kind - 2020 - In Ellen Fridland & Carlotta Pavese (eds.), The Routledge Handbook of Philosophy of Skill and Expertise. New York, NY: Routledge. pp. 335-346.
    We often talk of people as being more or less imaginative than one another – as being better or worse at imagining – and we also compare various feats of imagination to one another in terms of how easy or hard they are. Facts such as these might be taken to suggest that imagination is often implicitly understood as a skill. This implicit understanding, however, has rarely (if ever) been made explicit in the philosophical literature. Such is the task of (...)
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  5. Learning to Imagine.Amy Kind - 2022 - British Journal of Aesthetics 62 (1):33-48.
    Underlying much current work in philosophy of imagination is the assumption that imagination is a skill. This assumption seems to entail not only that facility with imagining will vary from one person to another, but also that people can improve their own imaginative capacities and learn to be better imaginers. This paper takes up this issue. After showing why this is properly understood as a philosophical question, I discuss what it means to say that one imagining is better than another (...)
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  6. The Feeling of Familiarity.Amy Kind - 2022 - Acta Scientiarum 43 (3):1-10.
    The relationship between the phenomenology of imagination and the phenomenology of memory is an interestingly complicated one. On the one hand, there seem to be important similarities between the two, and there are even occasions in which we mistake an imagining for a memory or vice versa. On the other hand, there seem to be important differences between the two, and we can typically tell them apart. This paper explores various attempts to delineate a phenomenological marker differentiating imagination and memory, (...)
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  7. The Puzzle of Imaginative Desire.Amy Kind - 2011 - Australasian Journal of Philosophy 89 (3):421-439.
    The puzzle of imaginative desire arises from the difficulty of accounting for the surprising behaviour of desire in imaginative activities such as our engagement with fiction and our games of pretend. Several philosophers have recently attempted to solve this puzzle by introducing a class of novel mental states—what they call desire-like imaginings or i-desires. In this paper, I argue that we should reject the i-desire solution to the puzzle of imaginative desire. The introduction of i-desires is both ontologically profligate and (...)
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  8. Can imagination be unconscious?Amy Kind - 2021 - Synthese 199 (5-6):13121-13141.
    Our ordinary conception of imagination takes it to be essentially a conscious phenomenon, and traditionally that’s how it had been treated in the philosophical literature. In fact, this claim had often been taken to be so obvious as not to need any argumentative support. But lately in the philosophical literature on imagination we see increasing support for the view that imagining need not occur consciously. In this paper, I examine the case for unconscious imagination. I’ll consider four different arguments that (...)
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  9. The Case Against Representationalism About Moods.Amy Kind - 2013 - In Uriah Kriegel (ed.), Current Controversies in Philosophy of Mind. New York, New York: Routledge.
    According to representationalism, the phenomenal character of a mental state reduces to its intentional content. Although representationalism seems plausible with respect to ordinary perceptual states, it seems considerably less plausible for states like moods. Here the problem for representationalism arises largely because moods seem to lack intentional content altogether. In this paper, I explore several possible options for identifying the intentional content of moods and suggest that none of them is wholly satisfactory. Importantly, however, I go on to argue that (...)
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  10. What Imagination Teaches.Amy Kind - 2020 - In John Schwenkler & Enoch Lambert (eds.), Becoming Someone New: Essays on Transformative Experience, Choice, and Change. Oxford University Press.
    David Lewis has argued that “having an experience is the best way or perhaps the only way, of coming to know what that experience is like”; when an experience is of a sufficiently new sort, mere science lessons are not enough. Developing this Lewisian line, L.A. Paul has suggested that some experiences are epistemically transformative. Until an individual has such an experience it remains epistemically inaccessible to her. No amount of stories and theories and testimony from others can teach her (...)
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  11. Do Good Lives Make Good Stories?Amy Berg - 2023 - Philosophical Studies 180 (2):637-659.
    Narrativists about well-being claim that our lives go better for us if they make good stories—if they exhibit cohesion, thematic consistency, and narrative arc. Yet narrativism leads to mistaken assessments of well-being: prioritizing narrative makes it harder to balance and change pursuits, pushes us toward one-dimensionality, and can’t make sense of the diversity of good lives. Some ways of softening key narrativist claims mean that the view can’t tell us very much about how to live a good life that we (...)
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  12. What is Consciousness?Amy Kind & Daniel Stoljar - 2023 - New York: Routledge.
    What is consciousness and why is it so philosophically and scientifically puzzling? For many years philosophers approached this question assuming a standard physicalist framework on which consciousness can be explained by contemporary physics, biology, neuroscience, and cognitive science. This book is a debate between two philosophers who are united in their rejection of this kind of "standard" physicalism - but who differ sharply in what lesson to draw from this. Amy Kind defends dualism 2.0, a thoroughly modern version of dualism (...)
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  13. Imaginative Experience.Amy Kind - 2020 - In Uriah Kriegel (ed.), The Oxford Handbook of the Philosophy of Consciousness. Oxford: Oxford University Press. pp. 124-141.
    In this essay, the focus is not on what imagination is but rather on what it is like. Rather than exploring the various accounts of imagination on offer in the philosophical literature, we will instead be exploring the various accounts of imaginative experience on offer in that literature. In particular, our focus in what follows will be on three different sorts of accounts that have played an especially prominent role in philosophical thinking about these issues: the impoverishment view (often associated (...)
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  14. Restrictions on representationalism.Amy Kind - 2007 - Philosophical Studies 134 (3):405-427.
    According to representationalism, the qualitative character of our phenomenal mental states supervenes on the intentional content of such states. Strong representationalism makes a further claim: the qualitative character of our phenomenal mental states _consists in_ the intentional content of such states. Although strong representationalism has greatly increased in popularity over the last decade, I find the view deeply implausible. In what follows, I will attempt to argue against strong representationalism by a two-step argument. First, I suggest that strong representationalism must (...)
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  15. The Circulation of Trans Philosophy: A Philosophical Polemic.Amy Marvin - 2024 - Apa Studies on Feminism and Philosophy 24 (1):2-12.
    This essay argues that trans philosophy - and perhaps philosophy more broadly - should be understood according to the interplay of social, material, and emotional circulations. It opens by bridging insights from underemployed library work during the COVID-19 pandemic with Sara Ahmed’s analysis of the circulation of emotions in relation to texts and archives. The first major section diagnoses Martha Nussbaum’s confusing analysis of “the new trans scholarship” to establish that trans philosophy is differentially circulated across the discipline of philosophy. (...)
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  16. Fiction and the Cultivation of Imagination.Amy Kind - 2022 - In Patrik Engisch & Julia Langkau (eds.), The Philosophy of Fiction: Imagination and Cognition. Routledge. pp. 262-281.
    In the same way that some people are better jugglers than others, some people are better imaginers than others. But while it might be obvious what someone can do if they want to improve their juggling skills, it’s less obvious what someone can do to improve their imaginative skills. This chapter explores this issue and argues that engagement with fiction can play a key role in the development of one’s imaginative skills. The chapter proceeds in three parts. First, using work (...)
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  17. Incomplete Ideal Theory.Amy Berg - 2019 - Social Theory and Practice 45 (4):501-524.
    What is the best way to make sustained societal progress over time? Non-ideal theory done on its own faces the problem of second best, but ideal theory seems unable to cope with disagreement about how to make progress. If ideal theory gives up its claims to completeness, then we can use the method of incompletely theorized agreements to make progress over time.
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  18. Accuracy in imagining.Amy Kind - 2024 - Philosophy and the Mind Sciences 5.
    Recent treatments of imagination have increasingly treated imagining as a skill. Insofar as imaginative accuracy is one of the factors that underwrites this skill, it is important to understand what it means to say that an imagining is accurate. This paper takes up that task. The discussion proceeds in four parts. First, I address two worries that may naturally arise about the coherence ofthe notion of imaginative accuracy. Second, with those worries addressed, I turn to an exploration of what is (...)
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  19. Effective Altruism: How Big Should the Tent Be?Amy Berg - 2018 - Public Affairs Quarterly 32 (4):269-287.
    The effective altruism movement (EA) is one of the most influential philosophically savvy movements to emerge in recent years. Effective Altruism has historically been dedicated to finding out what charitable giving is the most overall-effective, that is, the most effective at promoting or maximizing the impartial good. But some members of EA want the movement to be more inclusive, allowing its members to give in the way that most effectively promotes their values, even when doing so isn’t overall-effective. When we (...)
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  20. Imaginative Vividness.Kind Amy - 2017 - Journal of the American Philosophical Association 3 (1):32-50.
    How are we to understand the phenomenology of imagining? Attempts to answer this question often invoke descriptors concerning the “vivacity” or “vividness” of our imaginative states. Not only are particular imaginings often phenomenologically compared and contrasted with other imaginings on grounds of how vivid they are, but such imaginings are also often compared and contrasted with perceptions and memories on similar grounds. Yet however natural it may be to use “vividness” and cognate terms in discussions of imagination, it does not (...)
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  21. An open future is possible.Amy Seymour - 2024 - Journal of Analytic Theology 12:77-90.
    Pruss (2016) argues that Christian philosophers should reject Open Futurism, where Open Futurism is the thesis that “there are no true undetermined contingent propositions about the future” (461). First, Pruss argues “on probabilistic grounds that there are some statements about infinite futures that Open Futurism cannot handle” (461). In other words, he argues that either the future is finite or that Open Futurism is false. Next, Pruss argues that since Christians are committed to a belief in everlasting life, they must (...)
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  22. Philosophy Meets the Gendertrash from Hell.Amy Marvin - 2024 - Blog of the American Philosophical Association (Apa).
    This essay looks at the history of confrontations between trans people and non-trans philosophers. It argues that trans contentions within philosophy should be considered alongside the intersection of transness with social class, patterns of anti-trans employment discrimination, affective injustice against trans employees, and the discipline of philosophy as an exclusive prestige-driven workplace. It concludes that philosophy should better study cis philosophers and the ways that they encounter trans people in the world, as colleagues, and as objects of inquiry.
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  23. Mary's Powers of Imagination.Amy Kind - 2019 - In Sam Coleman (ed.), The Knowledge Argument. New York: Cambridge University Press. pp. 161-179.
    One common response to the knowledge argument is the ability hypothesis. Proponents of the ability hypothesis accept that Mary learns what seeing red is like when she exits her black-and-white room, but they deny that the kind of knowledge she gains is propositional in nature. Rather, she acquires a cluster of abilities that she previously lacked, in particular, the abilities to recognize, remember, and imagine the color red. For proponents of the ability hypothesis, knowing what an experience is like simply (...)
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  24. Pessimism About Russellian Monism.Amy Kind - 2015 - In Torin Andrew Alter & Yujin Nagasawa (eds.), Consciousness in the Physical World: Perspectives on Russellian Monism. New York: Oxford University Press. pp. 401-421.
    From the perspective of many philosophers of mind in these early years of the 21st Century, the debate between dualism and physicalism has seemed to have stalled, if not to have come to a complete standstill. There seems to be no way to settle the basic clash of intuitions that underlies it. Recently however, a growing number of proponents of Russellian monism have suggested that their view promises to show us a new way forward. Insofar as Russellian monism might allow (...)
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  25. Ideal Theory and "Ought Implies Can".Amy Berg - 2018 - Pacific Philosophical Quarterly 99 (4):869-890.
    When we can’t live up to the ultimate standards of morality, how can moral theory give us guidance? We can distinguish between ideal and non-ideal theory to see that there are different versions of the voluntarist constraint, ‘ought implies can.’ Ideal moral theory identifies the best standard, so its demands are constrained by one version. Non-ideal theory tells us what to do given our psychological and motivational shortcomings and so is constrained by others. Moral theory can now both provide an (...)
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  26. Transsexuality, the Curio, and the Transgender Tipping Point.Amy Marvin - 2020 - In Perry Zurn (ed.), Curiosity Studies: A New Ecology of Knowledge. Minneapolis, MN, USA: University of Minnesota Press. pp. 188-208.
    This essay develops a concept of curiotization, through which people are reduced to a curio for the fascination of others. I argue that trans people as they have appeared in media, philosophy, and narratives of history are curiotized as forever fascinating, new, titillating, and controversial. In contrast to the narrative of momentous trans progress in the mid-2010s, I point out that frameworks such as the "Transgender Tipping Point" worked to position its "trans moment" as unprecedented and always on the threshold (...)
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  27. Explanationism and the awareness of logical truths.Xiaoxing Zhang - 2024 - Asian Journal of Philosophy 3 (2):1-7.
    In Appearance and Explanation, McCain and Moretti propose a novel internalist account of epistemic justification called phenomenal explanationism, which combines phenomenal conservatism and explanationism. I argue that the current version of phenomenal explanationism faces a dilemma: either it omits the awareness requirement but implies an implausible form of logical-mathematical omniscience, or it preserves the requirement but leads to a vicious regress. I suggest how phenomenal explanationism might be revised to avoid this dilemma.
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  28. Biometrics and the Metaphysics of Personal Identity.Amy Kind - forthcoming - IET Biometrics.
    The vast advances in biometrics over the past several decades have brought with them a host of pressing concerns. Philosophical scrutiny has already been devoted to many of the relevant ethical and political issues, especially ones arising from matters of privacy, bias, and security in data collection. But philosophers have devoted surprisingly little attention to the relevant metaphysical issues, in particular, ones concerning matters of personal identity. This paper aims to take some initial steps to correct this oversight. After discussing (...)
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  29. The foundation of phenomenological ethics: Intentional feelings.Wei Zhang - 2009 - Frontiers of Philosophy in China 4 (1):130-142.
    E. Husserl’s reflections in Logical Investigations on “intentional feelings” and “non-intentional feelings” are significant in both his later ethical explorations and M. Scheler’s thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional feeling-acts is not only the foundation of the non-formal ethics of values in Scheler’s phenomenology, but also at least the constitutive foundation of the ethics of Husserl’s first orientation.
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  30. Love in the time of AI.Amy Kind - 2021 - In Barry Francis Dainton, Will Slocombe & Attila Tanyi (eds.), Minding the Future: Artificial Intelligence, Philosophical Visions and Science Fiction. Springer. pp. 89-106.
    As we await the increasingly likely advent of genuinely intelligent artificial systems, a fair amount of consideration has been given to how we humans will interact with them. Less consideration has been given to how—indeed if—we humans will love them. What would human-AI romantic relationships look like? What do such relationships tell us about the nature of love? This chapter explores these questions via consideration of several works of science fiction, focusing especially on the Black Mirror episode “Be Right Back” (...)
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  31. Motivational Internalism and The Second-Order Desire Explanation.Xiao Zhang - 2021 - European Journal of Analytic Philosophy 17 (1):(D2)5-18.
    Both motivational internalism and externalism need to explain why sometimes moral judgments tend to motivate us. In this paper, I argue that Dreier’ second-order desire model cannot be a plausible externalist alternative to explain the connection between moral judgments and motivation. I explain that the relevant second-order desire is merely a constitutive requirement of rationality because that desire makes a set of desires more unified and coherent. As a rational agent with the relevant second-order desire is disposed towards coherence, she (...)
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  32. 意识的三重定义或解释.Xin Yan / Xinyan Zhang - manuscript
    与时间和空间、物质和能量、生命和自我、知识和智能、语言和语义一样,意识本身既不是一种实体,也不是实体的属性,只能用不同的变化或变化的方向性来定义和解释。作者构建了一个以物质,能量和生命为成分的系统(心 灵亦是这样一个系统),并将这些成分分别定义为不同的变化。基于这些变化之间的系统关系,在本文中推导出了对意识的三重定义或解释: • 意识具有本体论上的普遍性,因为它是物质与能量之不同。 • 意识具有认识论上的特殊性,因为它是物质对能量的形式化、质量化,或特异化。 • 在语义学上,意识是一种无语义的语言,而生命则是种种无语言的语义。 许多意识理论不仅忽视了意识的普遍性和特殊性,更没有将生命理解为意识之为意识的唯一原因或结果。其实,没有生命就没有物质与能量之不同,更不可能有作为语言的意识。 .
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  33. Hope in a Vice: Carole Pateman, Judith Butler, and Suspicious Hope.Amy Billingsley - 2015 - Hypatia 30 (3):597-612.
    Eve Sedgwick critiques paranoid methodologies for denying a plurality of affective approaches. Instead, she emphasizes affects such as hope, but her description of hope's openness does not address how hope can avoid discourses that appear to offer amelioration while deceptively masking subjugation. In this context, I will argue that suspicion in feminist political philosophy, as shown in the earlier work of Carole Pateman and Judith Butler, provides a cautious approach toward hope's openness without precluding hope altogether. This analysis will reconsider (...)
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  34. Philosophical Perspectives on Imagination in the Western Tradition.Amy Kind - 2020 - In Anna Abraham (ed.), The Cambridge Handbook of the Imagination. Cambridge University Press.
    Philosophers in the Western tradition have both theorized about imagination and used imagination in their theorizing about other matters. In this chapter, I first provide a brief overview of philosophical theorizing about imagination with a special focus on its relation to other mental states such as belief and perception. I then turn to a discussion of the methodological role that imagination has played in philosophy. I here focus on the imaginability principle, i.e., the claim that the imaginability of a given (...)
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  35. Laughing at Trans Women: A Theory of Transmisogyny (Author Preprint).Amy Marvin - forthcoming - In Talia Bettcher, Perry Zurn, Andrea Pitts & P. J. DiPietro (eds.), Trans Philosophy: Meaning and Mattering. University of Minnesota Press.
    This essay meditates on the short film American Reflexxx and the violent laughter directed at a non-trans woman in public space when she was assumed to be trans. Drawing from work on the ideological and institutional dimensions of transphobia by Talia Bettcher and Viviane Namaste, alongside Sara Ahmed's writing on the cultural politics of disgust, I reverse engineer this specific instance of laughter into a meditation on the social meaning of transphobic laughter in public space. I then look at racialized (...)
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  36. The impoverishment problem.Amy Kind - 2024 - Synthese 203 (4):1-15.
    Work in philosophy of mind often engages in descriptive phenomenology, i.e., in attempts to characterize the phenomenal character of our experience. Nagel’s famous discussion of what it’s like to be a bat demonstrates the difficulty of this enterprise (1974). But while Nagel located the difficulty in our absence of an objective vocabulary for describing experience, I argue that the problem runs deeper than that: we also lack an adequate subjective vocabulary for describing phenomenology. We struggle to describe our own phenomenal (...)
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  37. Groundwork for Transfeminist Care Ethics: Sara Ruddick, Trans Children, and Solidarity in Dependency.Amy Marvin - 2019 - Hypatia 34 (1):101-120.
    This essay considers the dependency of trans youth by bridging transgender studies with feminist care ethics to emphasize a trans wisdom about solidarity through dependency. The first major section of the essay argues for reworking Sara Ruddick's philosophy of mothering in the context of trans and gender‐creative youth. This requires, first, stressing a more robust interaction among her divisions of preservative love, nurturance for growth, and training for acceptability, and second, creating a more nuanced account of “nature” in relation to (...)
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  38. Closure, deduction and hinge commitments.Xiaoxing Zhang - 2021 - Synthese 198 (Suppl 15):3533-3551.
    Duncan Pritchard recently proposed a Wittgensteinian solution to closure-based skepticism. According to Wittgenstein, all epistemic systems assume certain truths. The notions that we are not disembodied brains, that the Earth has existed for a long time and that one’s name is such-and-such all function as “hinge commitments.” Pritchard views a hinge commitment as a positive propositional attitude that is not a belief. Because closure principles concern only knowledge-apt beliefs, they do not apply to hinge commitments. Thus, from the fact that (...)
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  39. Heidegger on Anxiety and Normative Practice.Amy Levine - forthcoming - Ergo: An Open Access Journal of Philosophy.
    I offer a new interpretation of Heidegger’s analysis of anxiety in Being and Time as an account of the relationship between individual agents and the public normative practices of their communities. According to a prominent recent interpretation, Heidegger’s discussions of anxiety, death and the “call of conscience” together explain how we can respond to the norms of our practices as reasons and subject them to critical reflection. I argue that this is only part of the story. Anxiety is an occasion (...)
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  40. What Counts as Cheating? Deducibility, Imagination, and the Mary Case.Amy Kind - 2024 - Philosophia 52 (2):211-220.
    In The Matter of Consciousness, in the course of his extended discussion and defense of Frank Jackson’s famous knowledge argument, Torin Alter dismisses some objections on the grounds that they are cases of cheating. Though some opponents of the knowledge argument offer various scenarios in which Mary might come to know what seeing red is like while still in the room, Alter argues that the proposed scenarios are irrelevant. In his view, the Mary case is offered to defend the claim (...)
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  41. On Montesquieu’s Intention and His Theory of Government.Guodong Zhang - manuscript
    Montesquieu believes that human beings have three kinds of natures: self-preserving, imperfect knowledge and passions. The first and the third nature tend to conflict with each other, and the result is the state of war, in which human natures could not be satisfied. Montesquieu uses this theory of human nature to judge all the kinds of governments, and finds that the virtuous republic, despotism and monarchy all have important defects. Especially, the monarchy by nature tends to degenerate into despotism, which (...)
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  42. Bright Lines in Juvenile Justice.Amy Berg - 2021 - Journal of Political Philosophy 29 (3):330-352.
    Journal of Political Philosophy, EarlyView.
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  43. How method travels: genealogy in Foucault and Castro-Gómez.Amy Nigh & Verena Erlenbusch-Anderson - 2024 - Inquiry: An Interdisciplinary Journal of Philosophy 67 (7):2147-2174.
    This paper examines whether, and how, Foucauldian genealogy travels to contexts and problematizations beyond the method's European site of articulation. Our particular focus is on the work of Colombian philosopher Santiago Castro-Gómez, whose work includes both a systematic defense of the usefulness of Foucauldian inquiry for decolonial study and genealogical inquiry in a Foucauldian spirit but in a context beyond Foucault's own horizon of study. We show that taking up Foucault's work in the context of Latin America leads Castro-Gómez to (...)
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  44. You are what you’re for: Essentialist categorization in large language models.Siying Zhang, Selena She, Tobias Gerstenberg & David Rose - forthcoming - Proceedings of the 45Th Annual Conference of the Cognitive Science Society.
    How do essentialist beliefs about categories arise? We hypothesize that such beliefs are transmitted via language. We subject large language models (LLMs) to vignettes from the literature on essentialist categorization and find that they align well with people when the studies manipulated teleological information -- information about what something is for. We examine whether in a classic test of essentialist categorization -- the transformation task -- LLMs prioritize teleological properties over information about what something looks like, or is made of. (...)
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  45. Should Ontology be Explanatory?Amie L. Thomasson - 2024 - Principia: An International Journal of Epistemology 28 (3):357–381.
    The central question of ontology has long been thought to be ‘What is there?’. The central way of answering it has been to consider which entities we must posit as part of a best total explanatory theory. This paper argues against this ‘explanatory’ conception of metaphysics, by showing that it relies on an unarticulated assumption that all the terms at issue in these metaphysical debates serve an explanatory function. Making use of work in systemic functional linguistics enables us to identify (...)
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  46. Computing Machinery and Sexual Difference: The Sexed Presuppositions Underlying the Turing Test.Amy Kind - 2022 - In Keya Maitra & Jennifer McWeeny (eds.), Feminist Philosophy of Mind. New York, NY, United States of America: Oxford University Press, Usa.
    In his 1950 paper “Computing Machinery and Intelligence,” Alan Turing proposed that we can determine whether a machine thinks by considering whether it can win at a simple imitation game. A neutral questioner communicates with two different systems – one a machine and a human being – without knowing which is which. If after some reasonable amount of time the machine is able to fool the questioner into identifying it as the human, the machine wins the game, and we should (...)
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  47. A Critical Interpretation of Leo Strauss’ Thoughts on Machiavelli.Guodong Zhang - manuscript
    Strauss’s analysis of Machiavelli is both about his argument and action. He looks Machiavelli’s argument through the lens of classicalpolitical philosophy especially Plato’s political philosophy. He believed Machiavelli had not achieved important theoretical innovation. He looks Machiavelli’s action through the lens of modernity. He believed Machiavelli’s political thought did not perform a good function as it did in the last several centuries any more. Moreover, Strauss supplement Machiavelli’s political thought with a discussion of the problem of technique. Strauss’s caution of (...)
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  48. Why de dicto desires are fetishistic.Xiao Zhang - 2021 - Ratio 34 (4):303-311.
    Ratio, Volume 34, Issue 4, Page 303-311, December 2021.
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  49. How to create a mind.Xinyan Zhang - manuscript
    Based on the ontological proposition, “life is the only attribute of mind, and mind also the only attribute of life”, a model of the human mind is hypothesized in this article. It may be deduced from the proposition and the model: 1. All the structures of a brain are the potentials of its intelligence. 2. Consciousness is only the language used in the communication of an awakened brain. 3. Qualia are the same mental language manipulated by different memories. 4. Life (...)
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  50. The Evaluative Judgment Theories of Emotion and Its Drawbacks.Yu Zhang - 2024 - Foreign Philosophy 47:261-283.
    The Evaluative Judgment Theories of Emotion mainly suggest that emotions can be reduced to evaluative beliefs or judgments. Specifically, evaluative beliefs are necessary but not sufficient conditions for evaluative judgments. And reducing emotions to evaluative judgments requires the subject’s conceptualizing ability. However, the Evaluative Judgment Theories of Emotion has many problems, including that evaluative beliefs are neither sufficient nor necessary for emotions; the evaluative judgment theory of emotion presupposes the subject’s conceptual content, but conceptual content is not a necessary and (...)
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