The predictive coding (PC) theory of attention identifies attention with the optimization of the precision weighting of prediction error. Here we provide some challenges for this identification. On the one hand, the precision weighting of prediction error is too broad a phenomenon to be identified with attention because such weighting plays a central role in multimodal integration. Cases of crossmodal illusions such as the rubber hand illusion and the McGurk effect involve the differential precision weighting (...) of prediction error, yet attention does not shift as one would predict. On the other hand, the precision weighting of prediction error is too narrow a phenomenon to be identified with attention, because it cannot accommodate the full range of attentional phenomena. We review criticisms that PC cannot account for volitional attention and affect-biased attention, and we propose that it may not be able to account for feature-based and intellectual attention. (shrink)

In the past two decades a number of arguments have been given in favor of the possibility of phenomenal consciousness without attentional access, otherwise known as phenomenal overflow. This paper will show that the empirical data commonly cited in support of this thesis is, at best, ambiguous between two equally plausible interpretations, one of which does not posit phenomenology beyond attention. Next, after citing evidence for the feature-integration theory of attention, this paper will give an (...) account of the relationship between consciousness and attention that accounts for both the empirical data and our phenomenological intuitions without positing phenomenal consciousness beyond attention. Having undercut the motivations for accepting phenomenal overflow along with having given reasons to think that phenomenal overflow does not occur, I end with the tentative conclusion that attention is a necessary condition for phenomenal consciousness. -/- . (shrink)

The starting point of this paper is Thomas Reid's anti-skepticism: our knowledge of the external world is justified. The justificatory process, in his view, starts with and relies upon one of the main faculties of the human mind: perception. Reid's theory of perception has been thoroughly studied, but there are some missing links in the explanatory chain offered by the secondary literature. In particular, I will argue that we do not have a complete picture of the mechanism of perception (...) of bodies. The present paper, relying, in part, on a particular theory in psychology – the feature integration theory of attention – will make a contribution in this regard. (shrink)

Integration information theories posit that the integration of information is necessary and/or sufficient for consciousness. In this paper, we focus on three of the most prominent information integration theories: Information Integration Theory, Global Workspace Theory, and Attended Intermediate-Level Theory. We begin by explicating each theory and key concepts they utilize. We then argue that the current evidence indicates that the integration of information is neither necessary nor sufficient for consciousness. Unlike GWT (...) and AIR, IIT maintains that conscious experience is both necessary and sufficient for consciousness. We present empirical evidence indicating that simple features are experienced in the absence of feature integration and argue that it challenges IIT’s necessity claim. In addition, we challenge IIT’s sufficiency claim by presenting evidence from hemineglect cases and amodal completion indicating that contents may be integrated and yet fail to give rise to subjective experience. Moreover, we present empirical evidence from subjects with frontal lesions who are unable to carry out simple instructions and argue that they are irreconcilable with GWT. Lastly, we argue that empirical evidence indicating that patients with visual agnosia fail to identify objects they report being conscious of present a challenge to AIR’s necessity claim. (shrink)

Addiction is one of the most significant problems facing contemporary society. Consequently many scholars, institutions and clinicians have sought to understand this complex phenomenon, as is evident in the abundance of etiological models of addiction in existence today. A literature review pointed that there is little consensus regarding the nature and etiopathogenesis of addiction, and integrative models have not yet been able to provide the sought-after integration. In addressing this problem, this study offers a theoretical analysis of the paradigmatic (...) and meta-paradigmatic suitability of Integral Theory in the design of an integrated metatheory of addiction. The data consisted of the most prominent etiological theories and models of addiction. The study focused on several essential features constituting the architectonic of any metatheory that attempts to provide conceptual scaffolding for the construction of a comprehensive metatheory of addiction. The criteria for the construction of a metatheory were conceptual integration, ontological span, ontological depth, empirical validity and internal consistency. Integral Theory was critically assessed in terms of each of the abovementioned criteria. The study suggests that Integral Theory is eminently suitable as a philosophical foundation for the development of an integrated metatheory of addiction. (shrink)

According to an increasingly popular view among philosophers of science, both causal and non-causal explanations can be accounted for by a single theory: the counterfactual theory of explanation. A kind of non-causal explanation that has gained much attention recently but that this theory seems unable to account for are grounding explanations. Reutlinger :239-256, 2017) has argued that, despite these appearances to the contrary, such explanations are covered by his version of the counterfactual theory. His idea (...) is supported by recent work on grounding by Schaffer and Wilson who claim there to be a tight connection between grounding and counterfactual dependence. The present paper evaluates the prospects of the idea. We show that there is only a weak sense in which grounding explanations convey information about counterfactual dependencies, and that this fact cannot plausibly be taken to reveal a distinctive feature that grounding explanations share with other kinds of explanations. (shrink)

This paper sketches a new and somewhat heterodox metaphysical theory of consciousness: the “many-worlds theory”. It drops the assumption that all conscious subjects’ experiences are features of one and the same world and instead associates different subjects with different “first-personally centred worlds”. We can think of these as distinct “first-personal realizers” of a shared “third-personal world”, where the latter is supervenient, in a sense to be explained. This is combined with a form of modal realism, according to which (...) different subjects’ first-personally centred worlds are all real, though only one of them is present for each subject. The theory offers a novel way of capturing the irreducibly subjective nature of conscious experience without lapsing into solipsism. The paper also looks at some scientific theories of consciousness, such as integrated information theory, through the proposed lens and reconsiders the hard problem of consciousness. (shrink)

Abstract: We propose a view of vagueness as a semantic property of names and predicates. All entities are crisp, on this semantic view, but there are, for each vague name, multiple portions of reality that are equally good candidates for being its referent, and, for each vague predicate, multiple classes of objects that are equally good candidates for being its extension. We provide a new formulation of these ideas in terms of a theory of granular partitions. We show that (...) this theory provides a general framework within which we can understand the relation between vague terms and concepts and the corresponding crisp portions of reality. We also sketch how it might be possible to formulate within this framework a theory of vagueness which dispenses with the notion of truth-value gaps and other artifacts of more familiar approaches. Central to our approach is the idea that judgments about reality involve in every case (1) a separation of reality into foreground and background of attention and (2) the feature of granularity. On this basis we attempt to show that even vague judgments made in naturally occurring contexts are not marked by truth-value indeterminacy. We distinguish, in addition to crisp granular partitions, also vague partitions, and reference partitions, and we explain the role of the latter in the context of judgments that involve vagueness. We conclude by showing how reference partitions provide an effective means by which judging subjects are able to temper the vagueness of their judgments by means of approximations. (shrink)

This paper develops the Value-Based Theory of Reasons in some detail. The central part of the paper introduces a number of theoretically puzzling features of normative reasons. These include weight, transmission, overlap, and the promiscuity of reasons. It is argued that the Value-Based Theory of Reasons elegantly accounts for these features. This paper is programmatic. Its goal is to put the promising but surprisingly overlooked Value-Based Theory of Reasons on the table in discussions of normative reasons, and (...) to draw attention to a number of areas for fruitful further research. (shrink)

There is a widespread view that well-learned skills are automated, and that attention to the performance of these skills is damaging because it disrupts the automatic processes involved in their execution. This idea serves as the basis for an account of choking in high pressure situations. On this view, choking is the result of self-focused attention induced by anxiety. Recent research in sports psychology has produced a significant body of experimental evidence widely interpreted as supporting this account of (...) choking in certain kinds of complex sensorimotor skills. We argue against this interpretation, pointing to problems with both the empirical evidence and the underlying theory. The experimental research fails to provide direct support for the central claims of the self-focus approach, contains inconsistencies, and suffers from problems of ecological validity. In addition, qualitative studies of choking have yielded contrary results. We further argue that in their current forms the self-focus and rival distraction approaches both lack the theoretical resources to provide a good theory of choking, and we argue for an expanded approach. Some of the elements that should be in an expanded approach include accounts of the features of pressure situations that influence the psychological response, the processes of situation appraisal, and the ways that attentional control can be overwhelmed, leading to distraction in some cases, and in others, perhaps, to damaging attention to skill execution. We also suggest that choking may sometimes involve performance-impairing mechanisms other than distraction or self-focus. (shrink)

We present a theory of human artistic experience and the neural mechanisms that mediate it. Any theory of art has to ideally have three components. The logic of art: whether there are universal rules or principles; The evolutionary rationale: why did these rules evolve and why do they have the form that they do; What is the brain circuitry involved? Our paper begins with a quest for artistic universals and proposes a list of ‘Eight laws of artistic experience’ (...) -- a set of heuristics that artists either consciously or unconsciously deploy to optimally titillate the visual areas of the brain. One of these principles is a psychological phenomenon called the peak shift effect: If a rat is rewarded for discriminating a rectangle from a square, it will respond even more vigorously to a rectangle that is longer and skinnier that the prototype. We suggest that this principle explains not only caricatures, but many other aspects of art. Example: An evocative sketch of a female nude may be one which selectively accentuates those feminine form-attributes that allow one to discriminate it from a male figure; a Boucher, a Van Gogh, or a Monet may be a caricature in ‘colour space’ rather than form space. Even abstract art may employ ‘supernormal’ stimuli to excite form areas in the brain more strongly than natural stimuli. Second, we suggest that grouping is a very basic principle. The different extrastriate visual areas may have evolved specifically to extract correlations in different domains , and discovering and linking multiple features into unitary clusters -- objects -- is facilitated and reinforced by direct connections from these areas to limbic structures. In general, when object-like entities are partially discerned at any stage in the visual hierarchy, messages are sent back to earlier stages to alert them to certain locations or features in order to look for additional evidence for the object . Finally, given constraints on allocation of attentional resources, art is most appealing if it produces heightened activity in a single dimension rather than redundant activation of multiple modules. This idea may help explain the effectiveness of outline drawings and sketches, the savant syndrome in autists, and the sudden emergence of artistic talent in fronto-temporal dementia. In addition to these three basic principles we propose five others, constituting a total of ‘eight laws of aesthetic experience’. (shrink)

Comparative cognition researchers have long been interested in the nature of nonhuman animal social capacities. One capacity has received prolonged attention: mindreading, or “theory of mind” as it’s also called, is often seen to be the ability to attribute mental states to others in the service of predicting and explaining behavior. This attention is garnered in no small measure from interest into what accounts for the distinctive features of human social cognition and what are the evolutionary origins (...) of those features. This entry surveys: (1) main hypotheses concerning the adaptive value of mindreading, (2) theoretical problems complicating our ability to determine whether nonhuman animals mindread, and finally (3) proposals that mindreading is a plural rather than unitary cognitive system. (shrink)

In this dissertation I achieve the following: (1) I present motivating criteria for a general comprehensive theory of scientific explanation. I review historical approaches to modeling explanation in light of these criteria. (2) I present New Mechanist Explanation ("NME") as the leading candidate for a contemporary, complete theory of scientific explanation. (3) I present constraints on the applicability of New Mechanism in modeling biology, chemistry, and physics. I argue for the unsuitability of NME as a candidate for a (...) general theory of explanation due to its significant omissions of explanatory content and subsequent incompleteness. (4) I present arguments for the indispensable explanatory power of mathematics in science, noting that much of NME's failures are owed to its poor integration of mathematical explanation as applied to science. (5) I propose a Rational-Relational theory of explanation(“RRE”). I present RRE in detail and demonstrate it as a true working general theory of explanation which best meets the motivating criteria presented in (1). I disambiguate RRE from structural explanation ("SE"). I show that historical models of explanation, including the deductive nomological (DNE) model, statistical relevance ("SRE") model, structural model (SE) and unification model ("UE") may be successfully treated as sub-classes of explanation within the scope of RRE. I provide a rubric for selecting amongst sub-theories of explanation under RRE in the purpose of highlighting particular features of relational explanations. (6) In conclusion, I argue that philosophers of science should move forward using RRE as a general model of scientific explanation as a working alternative to the incomplete model of NME. (shrink)

Subjectivity theories of consciousness take self-reference, somehow construed, as essential to having conscious experience. These theories differ with respect to how many levels they posit and to whether self-reference is conscious or not. But all treat self-referencing as a process that transpires at the personal level, rather than at the subpersonal level, the level of mechanism. -/- Working with conceptual resources afforded by pre-existing theories of consciousness that take self-reference to be essential, several attempts have been made to explain seemingly (...) anomalous cases, especially instances of alien experience. These experiences are distinctive precisely because self-referencing is explicitly denied by the only person able to report them: those who experience them deny that certain actions, mental states, or body parts belong to self. The relevant actions, mental states, or body parts are sometimes attributed to someone or something other than self, and sometimes they are just described as not belonging to self. But all are referred away from self. -/- The cases under discussion here include somatoparaphrenia, schizophrenia, depersonalization, anarchic hand syndrome, and utilization behavior; the theories employed, Higher-Order Thought, Wide Intrinsicality, and Self-Representational. Below I argue that each of these attempts at explaining or explaining away the anomalies fails. Along the way, since each of these theories seeks at least compatibility with science, I sketch experimental approaches that could be used to adduce support for my position, or indeed for the positions of theorists with whom I disagree. -/- In a concluding section I first identify two presuppositions shared by all of the theorists considered here, and argue that both are either erroneous or misleading. Second, I call attention to divergent paths adopted when attempting to explain alienation experiences: some theorists choose to add a mental ingredient, while others prefer to subtract one. I argue that alienation from experience, action, or body parts could result from either addition or subtraction, and that the two can be incorporated within a comprehensive explanatory framework. Finally, I suggest that this comprehensive framework would require self-referencing of a sort, but self-referencing that occurs solely on the level of mechanism, or the subpersonal level. In adumbrating some features of this “subpersonal self,” I suggest that there might be one respect in which it is prior to conscious experience. (shrink)

Language theorists have recently come to have an increasing appreciation for the fact that context contributes heavily in determining our interpretation of what is said. Indeed, it now seems clear that no complete understanding of a natural language is possible without some account of the way in which context affects our interpretation of discourse. In this paper, I will attempt to explore one facet of the language – context relationship, namely, the relation between conditionals and context. The first part of (...) the paper develops an account of truth for conditionals which allows them to depend on momentary features of the context in which they are uttered. In the second half of the paper, comparisons with other recent theories of the conditional will be considered. Particular attention will be given to the problem of whether the conditional really violates classical inferences such as Hypothetical Syllogism and Contraposition as has often been claimed in recent years. (shrink)

In the Origin of Species (1859), Darwin argued that his revolutionary theory of evolution by natural selection represented a significant breakthrough in the understanding of instinctive behaviour. However, many aspects in the development of his thinking on behavioural phenomena indicate that the explanation of this particular organic feature was by no means an easy one, but that it posed an authentic challenge – something that Darwin himself always recognized. This paper explores Darwin’s treatment of instincts within his (...) class='Hi'>theory of natural selection. Particular attention is given to elucidate how he tackled the difficulties of explaining instincts as evolving mental features. He had to explain and demonstrate its inheritance, variation, and gradual accumulation within populations. The historical and philosophical aspects of his theory are highlighted, as well as his study of the case in which the explanation of instincts represented a ‘special difficulty’; that is, the sterile castes of social insects. (shrink)

A theory of time was proposed in "A theory of time", an early version of which is on PhilPapers. The idea was that the A-series features of a physical system are ontologically private, and this was given a mathematical definition. Also B-series features are ontologically public. This brief note is a detailed rumination on path-integrals and Schrodinger's Cat, in this theory.

In this Introduction, I identify seven discrete aspects of attention brought to the fore by by considering the phenomenon of effortless attention: effort, decision-making, action syntax, agency, automaticity, expertise, and mental training. For each, I provide an overview of recent research, identify challenges to or gaps in current attention theory with respect to it, consider how attention theory can be advanced by including current research, and explain how relevant chapters of this volume offer such (...) advances. (shrink)

Self-consciousness relates to important themes, such as sentience and personhood, and is often the cornerstone of moral theories (Warren, 1997). However, not much attention is given to future moral creatures of the earth: robots. This may be due to the unsettled status of their experience, which is why I have chosen to find the necessary features of self-consciousness in them. Philosophy of mind is also my interest which I have developed since I rejected the idea of souls and could (...) not account for my own phenomenal experiences. Among the current answers to the hard problem of consciousness (Chalmers, 1995) one stood out to me – Daniel Dennett’s multiple drafts model of consciousness presented in “Consciousness Explained” (Dennett, 1991) and his other works. Daniel Dennett is a self-described illusionist (Dennett, 2016) and a functionalist. His position is synonymous to holding self-conscious experiences, such as deliberating over one’s pain or reflecting over one’s actions insufficient to postulate existence of a metaphysical self. He believes instead that experiences are functional realizations which do not require any self, and the feeling of being conscious or self-conscious is actually a ”user-illusion” (Dennett, 1991), a term describing the unjustified belief of being in control of one’s actions. In his views, a selfhood as it is popularly conceived is contradictory. Therefore, he rejects realism about mental events, a position also called naïve realism (Siegel, 2011), on the basis that it is unverifiable and there are insufficient grounds to accept mental events (Dennett, 1988). He adopts a similar scepticism towards other theories of minds, hence nearing eliminative materialism in self-consciousness and related theme of pain (Dennett, 1978). His multiple drafts model of consciousness seeks to ground our beliefs about self-consciousness in the specific architecture of mind, which is particular to every species and kind of being. As such it is a particularly flexible theory that examines experiences of non-humans without falling into binary thinking – believing that a being has as rich inner life as humans do or none. This is why it is a great starting point for establishing necessary conditions for consciousness in robots. In this essay, I will often use words computer, programme, robot interchangeably for the purpose of clarity and take as the working definition “autonomous machines capable of sensing their environment, making decision and performing tasks similar to human actions”. I chose to explore self-consciousness instead of committing to the issue of consciousness, because consciousness can be defined in a weak sense, in which even a thermostat is “conscious” of the temperature, and consciousness in a strong sense, which invokes the internalism and externalism debate that is less connected to the nature of experiences than self-consciousness. My exploration pertains first and foremost to the philosophy of mind, of which I will examine the most relevant positions and decide to commit to functionalism (Block, 1980). Then I will advocate for explaining away of some of phenomena of self-consciousness and believing self-consciousness to be a sort of illusion. From there I will conclude that robots could fall for the same illusion of self-consciousness and therefore become self-conscious. I will argue, that self-consciousness can be established using a modified Turing Test, which would determine if a robot believed in a meaningful narrative about itself (Ricoeur, 1991) and hence be self-conscious. This will lead to answering the question of this essay: what are the features necessary for a self-conscious robot in the light of “Consciousness Explained” by Daniel Dennett? (shrink)

Humans coordinate their focus of attention with others, either by gaze following or prior agreement. Though the effects of joint attention on perceptual and cognitive processing tend to be examined in purely visual environments, they should also show in multisensory settings. According to a prevalent hypothesis, joint attention enhances visual information encoding and processing, over and above individual attention. If two individuals jointly attend to the visual components of an audiovisual event, this should affect the weighing (...) of visual information during multisensory integration. We tested this prediction in this preregistered study, using the well-documented sound-induced flash illusions, where the integration of an incongruent number of visual flashes and auditory beeps results in a single flash being seen as two (fission illusion) and two flashes as one (fusion illusion). Participants were asked to count flashes either alone or together, and expected to be less prone to both fission and fusion illusions when they jointly attended to the visual targets. However, illusions were as frequent when people attended to the flashes alone or with someone else, even though they responded faster during joint attention. Our results reveal the limitations of the theory that joint attention enhances visual processing as it does not affect temporal audiovisual integration. (shrink)

Biological evolution and technological innovation, while differing in many respects, also share common features. In particular, implementation of a new technology in the market is analogous to the spreading of a new genetic trait in a population. Technological innovation may occur either through the accumulation of quantitative changes, as in the development of the ocean clipper, or it may be initiated by a new combination of features or subsystems, as in the case of steamships. Other examples of the latter type (...) are electric networks that combine the generation, distribution, and use of electricity, and containerized transportation that combines standardized containers, logistics, and ships. Biological evolution proceeds, phenotypically, in many small steps, but at the genetic level novel features may arise not only through the accumulation of many small, common mutational changes, but also when distinct, relatively rare genetic changes are followed by many further mutations. In particular, capabilities of biologically modern man may have been initiated, perhaps some 150 000 years ago, by one or few accidental but distinct combinations of modules and subroutines of gene regulation which are involved in the generation of the neural network in the cerebral cortex. It is even conceivable that it was one primary genetic event that initiated the evolution of biologically modern man, introducing some novel but subtle feature of connectivity into the cerebral cortex which allowed for meta-levels of abstraction and upgraded modes of information processing. This may have set the stage for the evolution of integrated but diverse higher capabilities such as structured language, symbolic thought, strategic thought, and cognition based empathy. (shrink)

One sceptical rejoinder to those who claim that sensory perception is cognitively penetrable is to appeal to the involvement of attention. So, while a phenomenon might initially look like one where, say, a perceiver’s beliefs are influencing her visual experience, another interpretation is that because the perceiver believes and desires as she does, she consequently shifts her spatial attention so as to change what she senses visually. But, the sceptic will urge, this is an entirely familiar phenomenon, and (...) it hardly involves some special or theoretically important cognitive effect on sensory perception. Even supposing that the sceptic is correct about cases that are accurately described in this way, the rejoinder oversimplifies the possible roles that attention may play in mediating cognition and perception. This paper aims to identify these different roles, and by emphasis on empirical research on feature-based and object-based attention. What emerges is a plausible and well- evidenced mental schema that describes attention -mediated cognitive penetration. At the very least, the burden of proof is shifted to the sceptic, as he then must show that there are no mental phenomena involving attention in the more nuanced ways described here. One additional benefit of this analysis is that it illuminates various features of attention and its relation to both cognition and phenomenal consciousness. Therefore the analysis should be of interest to a broad range of theorists of the mind, and not just those invested in the cognitive penetration debate. (shrink)

Architecture and Deconstruction Case of Peter Eisenman and Bernard Tschumi -/- Introduction Towards deconstruction in architecture Intensive relations between philosophical deconstruction and architecture, which were present in the late 1980s and early 1990s, belong to the past and therefore may be described from a greater than before distance. Within these relations three basic variations can be distinguished: the first one, in which philosophy of deconstruction deals with architectural terms but does not interfere with real architecture, the second one, in which (...) a collaboration between Jacques Derrida and a group of architects interested in his concepts is commenced, and the third one, in which completed or only designed objects or new concepts of deconstruction created by architects gain their supremacy over philosophy. The following book analyses these three possible ways, first of all with the reference to Peter Eisenman and Bernard Tschumi. -/- Peter Eisenman -/- Misreading… and Other Errors -/- The issue of relations between Peter Eisenman’s work and philosophy of deconstruction may be referred to his activity more than ten years preceding his direct collaboration with Jacques Derrida (in 1985) and organisation of the exhibition Deconstructivist Architecture at Museum of Modern Art in New York (in 1988). As soon as at the stage of designing the first houses (House I-III, 1967-1970), which almost entirely inscribed in formalistic aesthetics of Modernism, the architect analysed the problem of architecture dependence on its assumptions. All his later designs may be treated as consequence of this initial interest in relations between practice and theory, and at the same time as an introduction to manipulations later on led at the level of metaphysics of architecture. Beginning with the issue of presence, considered in comments to House VI (1972), the number of ideas having their analogies in philosophy of deconstruction increased. The text entitled The End of the Classical: The End of the Beginning, The End of the End (1984), in which Eisenman criticised questions of representation in architecture, its delusive strive for truth and comparably unattainable attempts at ultimate definition of elementary rules, should be acclaimed the breaking point. This attitude was extended by numerous strategies disturbing architecture rules defined at metaphysical level in an essay Moving Arrows, Eros, and Other Errors: an Architecture of Absence (1986). The issue of Eisenman’s passage from formalism to deconstruction has already been much discussed in the literature (Rosalind Krauss, Thomas Patin among others), still it should be mentioned that the threads similar to Derrida’s concept included in Eisenman’s writing reveal untranslatability of architecture and philosophy. -/- Choral Works or Separate tricks -/- In 1985-1986 a series of seven disputes between Jacques Derrida and Peter Eisenman took place. The pretext for them were designs concerning Parc de la Villette in Paris. The situation of many months of collaboration between a notable philosopher of the second half of the 20th c. and an architect that already had a huge theoretical oeuvre, ended up with a publication of a large volume entitled Chora L Works and it became at the same time a vast study area for historians of contemporary architecture and philosophers. Derrida’s contribution to concept works were his considerations over the idea of chôra, the properties related to this concept were about to be reflected in shapes of the park. Therefore, Chora L Works became an example of the abilities of contemporary art, both in its capability of translation from philosophical ideas to artistic forms and its resistance to tradition of representing in architecture some phenomena and values originating outside this discipline. In the final period of their collaboration both interlocutors started to polemicise with each other more decidedly, what became a separate part of their thought exchange. The exchange of letters between Derrida and Eisenman at the turn of 1989 ended up the period of their direct contacts, nevertheless, at this time precisely a large group of experts in issues of deconstruction joined the discussion and extended the revealed in the former dispute problems into more than ten years of further considerations and publications. Except for a long text by Jeffrey Kipnis, who had participated in the meetings of the philosopher and the architect, there appeared also comments of researchers of artistic theories (K. Michael Hays, Thomas Patin), philosophers (Andrew Benjamin), and even experts in Greek literature (Maria Theodorou or Ann Bergren). Following these debates a contemporary reflection on architecture has saturated with indeed numerous concepts originating in philosophy of deconstruction. -/- Architecture which imitates mute philosophy -/- The series of Jacques Derrida and Peter Eisenman meetings, which took place in the period of 1985-1987, induced many authors to make comments. Some of them (Jeffrey Kipnis, Ann Bergren, Maria Theodorou) developed the subject of chôra which was introduced to the discussion by Derrida. The problem that was about to be solved was the question of tying up the concept of chôra with architecture, including Eisenman’s architecture and the series of meetings within frames of Chora L Works project. Kipnis on this occasion paid attention to chôra and its character of anachronia which infects any being created within chôra. In other words any event has its counterpart (analogon) in another, earlier event. He demonstrated the similarity of structure of many events and statements from the times of Derrida and Eisenman’s meetings to the almost identical behaviour of figures in Plato’s dialogue Timaeus. The loss of beginning present in this phenomenon was appropriate to both features of chôra and the effects of typical analyses of philosophy of deconstruction. Bergren’s analyses focused on accentuating gender of chôra, which, according to this author, had been neglected hitherto in discussions. She collated chôra descriptions with characteristics of women in myths, early Greek epic and philosophy and she arrived at a conclusion that chôra has features of a single woman and a married one at the same time. And yet Theodorou’s studies showed that in the Homeric epics chôra is not treated as an idea but is related with single things and events. The other part of the comments (represented by Andrew Benjamin and K. Michael Hays’ utterances) concerns Eisenman’s attitude to tradition which was treated as a variety of iteration understood philosophically. Benjamin commenced his considerations at the point of closeness between a definition of tradition and a concept of chôra understood as perpetuation (placement). A problematic issue was for him Eisenman’s complex relation to tradition based on its contest and affirmation at the same time. Overcoming the simple subordination to tradition – according to Benjamin – was based on awareness of the role of repetition in culture not known before. Hays made an attempt to explain the pleasure and torment of repetition with the support of Sigmund Freud and Roland Barthes’ concepts. According to Hays repetitions are attempts of a single being to a certain primal state perceived as free of any tension. In a similar way Rosalind Krauss explained a motif of a grate present in Modernistic art and also exceptionally frequent in Eisenman’s work. -/- Annex Architecture is still writing Balzac novels. Peter Eisenman and literature -/- Architecture’s approach to writing, script or literature, present within Peter Eisenman’s work, is an exceptional phenomenon, furthermore a complex one. The article considers four possible relations. The first one relates to Eisenman’s characteristics as a person extremely gifted with the ability to wordplay, which very ‘play’ reveals skills to create architectural images. In the second approach the attention has been paid to Eisenman’s interests – in the first period of his oeuvre – in linguistic works by Noam Chomsky and his transformational-generative grammar. The third kind of relations applied to overcoming the need for autonomy of architecture (and of modernist aesthetics at the same time) and renew interests in questions of meaning in architecture. The fourth sort of relations occurred when Eisenman started to create reflections of historic or literary narrations in architecture – ‘stone stories’ and architectural fictions of their kind. -/- Bernard Tschumi -/- From perversion to deconstruction In Bernard Tschumi’s writings from the 1970s and 1980s we can find a transposition of important threads of post-structuralist ideas deriving from Georges Bataille, Roland Barthes and Jacques Derrida’s works. The analysis of the architect’s writings also shows roots in Phillippe Sollers, Michel Foucault and Denis Hollier’s works. The analysis of borrowed elements from the beginnings of Tschumi’s theoretical activity may be helpful in explaining the contents of his later writings motre inspired by philosophy of deconstruction. The set of his earliest views was inspired by Marxism, Neo Marxism and French Structuralism, mainly by the writings of Henri Levebre and Guy Debord. From the thought of Levebre Tschumi took interest for city as not only a question of urbanistics but also a political issue. From Debord’s concepts he borrowed a conviction about the role of situational violation for changes in the society structure. Some of these beliefs were preserved in his own concepts of architecture as an event. From this period derived also his will to change conservative elements of social structure not by means of political revolution but of theoretical and creative activity. Tschumi acknowledged that the effective way of the proceedings towards achieving his aims would be accepting the role of both a critical intellectualist and architecture expert who would not hide away his left-wing orientation. The speculations defined by the architect as ‘revolting analyses’ were about to characterise contradictions which tear the society apart, penetrate architecture and constitute the basis of culture. Spreading away of the conscience of false assumptions hidden away in various disciplines could have weakened cohesion of a conservative society and influence the will to change among the elites. This way the beginnings of political revolution were rooted in philosophy of architecture. In 1977 Tschumi published his text entitled The Pleasure of Architecture inspired by Roland Barthes’s The Pleasure of the Text, it also included some concepts derived from Georges Bataille and Jacques Derrida. First of all the author used Barthes’s concept which made an assumption that literary activity is pervaded by the spirit of resistance towards social rules, and Tschudi transferred this remark onto architecture. From the ideas of Bataille, acquainted via Holier’s work, he derived his belief that two concepts of space, a conceptual one (defined as Pyramid) and a sensual one (defined as Labirynth), not losing their distinct features, they join in the concept of experienced space which exceeds contradictions. The exceeding itself was defined as the basic rule of architecture and it was referred to situations in which architecture not only negates social needs, but also disavows its own tradition. Crossing the borders applies not only to political issues or permanent rules of the very discipline but also interfering with other fields (especially literature and film). The fact that architecture is associated with organising events turned Tschumi’s attention to questions of violence that result from upsetting architectural order of a given building by its users and the one hand, and on the other from forcing the users to specific acts imposed by this very order. The analysis of the concepts used by Tschumi in his early writings indicates that they are close to definitions that would occur in his reflection in the following years influenced by philosophy of deconstruction. -/- Approaching deconstruction Tschumi in his theories developed in the 1980s presumed that the current social world had undergone a deep process of decay, and the reaction against which ought to be based on ordering-up actions, and also preserving the main outline of disintegration of the whole and its elements in the state of conflict. The statements concerning the nature of the contemporary to Tschumi social relations were applied by him to the world of architecture, this led him to coming up with designing strategies that took into consideration the destabilised character of conditions in which works of architecture were created. New ways of conduct invented by Tschumi drew their inspiration from literature and research on literature, psychoanalysis, structural linguistics, structuralism and post structuralism, and eventually also deconstruction philosophy. The proposed methods were opposed by their author both to functionalism continuity trends and postmodern architecture. Tschumi’s proposals contradicted any forms of conservatism or traditionalism in political sphere as well as in reference to tendencies in architecture. They were not simple contradictions of social or architectural rules, they intrude them from the inside, weaken or escalate the already existing incongruities, they move the boundaries between the areas. Revolutionary illusions about the possibility of radical changes were replaced with strategies which completed, tainted or test former rules in the series of formal games of permutation and combination. Quite different from avant-garde formalism Tschumi’s games were not about maintaining the autonomy of a given area, but on the contrary – polluting it with other areas’ influences. Tschumi enjoyed demonstrating illusions of architecture concerning simple relations between form and function, or between form and meaning. Making use of Freud, Lacan and Foucault’s research he introduced a category of “madness” into architecture allowing an observation that the recognised norms are nothing but merely ones of many possible principles of behaviour, and their recognised status resulted from unjustified hindering innovativeness which is crucial for architecture. To reborn architecture’s capability of changing Tschumi also made use of Barthes’s discoveries concerning rules of narration and works by writers who applied in their writing knowledge on linguistics. Making a work’s author unclear by various mechanical transformations of its elements was however apparent only, and formal rigours imposed on the process of designing liberated possibilities difficult to obtain in more traditional creative action. Another mode of acting introduced by Tschumi was combining his work of elements deriving from outside architecture; joining space records with notation of motion and events accompanying architectural objects among others. These architectural and extra-architectural elements were not unified, on the contrary their heterogenous and conflictual character was stressed. This is how shock, anxiety and instability, typical for live in great metropolises, infiltrated architecture. Taking some ideas of deconstruction philosophy as a pattern Tschumi also took into critical consideration in his essays traditional in architecture oppositions between form and figuration, or theory and practice. By combining various inspirations he eventually worked out an idea of architectural event, which he understood as a series of actions contesting its own field, redefining its sources, principles and elements. An event, understood in this way, was not so much producing works as rather creating conditions of their production and at the same time designing the society different from a hierarchic one. -/- Park of deconstruction Among numerous philosophical strategies of deconstruction most frequently used was questioning the practice of strong opposition of two reasons. In many cases Bernard Tschumi’s writings just consider functioning of the conflict juxtaposition of the ideas of structure and ornament or theory and practice in history of architecture. Violation of traditional relations between terms of this kind, both old and modern, raised Jacques Derrida’s objections, when he was induced for the first time to co-operate with architects’ milieu. During this long lasting thought exchange the philosopher eventually acknowledged Bernard Tschumi’s arguments for reasoning the encroachment of architecture’s fundamental rules. Deconstruction applied in architecture was not a simple transposition or analogy of practices that had been applied by philosophy of deconstruction. We may even say that considering architectural terms became an important formula of deconstruction. Architecture understood in philosophical way became something beyond the practice and theory of its own discipline, a sort of metaphysics of both philosophy and architecture. The deliberate encroachment of simplicity of dividing architecture into theory and practice, for the first time became a clear aim for Tschumi in his drawings and texts entitled The Manhattan Transcripts. The contents of this series of works was a record of characteristic features of this New York district in such a way that not only objects were the subject of the record but also relations between objects, people and events. The record was about to take into consideration a conflict character of elements of this representation and at the same time to avoid applying to them the rule of mimetism. The record became a form of reflection over the very record by an increased control over the ways of representation. Architecture which was considered in the The Manhattan Transcripts was not directed to fulfill the needs of inhabitation or production, it was rather related with hitherto usually marginalised liminal situations: building ostentatiously big monuments, religious cult, war etc. Architecture operating in these relations focused also the attention on the included in it continuous tendency to overpass its own restrictions, the role of violence as its not recognised factor, or the meaning of excess and shock in its operation. Architecture moving from reason towards madness became even more visible in the design of Parisian Parc de la Villette, whose pavilions were defined as folies (in French it means both small park buildings and follies). The park was supposed to be on the one hand a reflection of traditional society disintegration while on the other it questioned basic rules of producing a work of architecture. The traditional rules of designing, based on ordering up, were replaced with the strategies of dysfunction and dissociation. In Tschumi’s opinion methods of this kind may be equivalent of what Derrida named différance. Instead of aiming at mergence, any diversity, plays or variations were strengthen. Tschumi’s texts, in which he explained his attitude, were completed by Derrida’s extent statement entitled Point de folie – Maintenant l’architecture. Derrida’s article is the most significant of all his statements on architecture as a form of thinking and activity. According to the philosopher, architecture should divide space (in French defined as espacement), what enables both thinking and action – it arranges the space of an event. Tschumi’s buildings, defined as folies, in an essential way destabilise any created order, and at the same time they refresh it. Derrida’s statement suggests that architecture may become both metaphor of an order merging a language or a society but also of inner forces which deconstruct and reconstruct it. Therefore architecture is at the same time a construction, a deconstruction and a reconstruction. Parc de la Villette stands out in this system with its attempt to step beyond the scheme of an easy repetition and its heading for chances of achieving more radical otherness. -/- Conclusion Destruction as construction. Paradoxes of deconstruction in architecture -/- Scepticism about persistence and common importance of fundamental values of human culture evinced in philosophers and writers’ works as early as in Greek antiquity, nevertheless it was not expressed so strongly as in the second half of the 20th century. Especially in Heidegger’s work Being and Time (although originated in 1927, still influential in all later philosophy) the following states were characterised: the state of losing the ground (Abgrund), of being out of sight (Unheimlichkeit) and of being out of dwelling (Un-zuhause-sein) – as the basis of self-confidence of conscious being there (Dasein). The entire criticism of philosophy of home and dwelling draws the inspiration from this early writing of the German philosopher, it combines crisis of basic terms of metaphysics with social conditions which are dictated by living in large metropolis. The crisis of both metaphysical foundation and home appears to be similar to the situation of weakening the relations between a man and his dwelling in extensively expanding cities. Whereas philosophy, as well as many disciplines of social sciences, have diagnosed for a long time the destabilisation of fundamental ideas of Western culture and crucial changes in the ways of dwelling, architecture itself occurred to be “the last fortress of metaphysics” (J. Derrida). Among contemporary architects, Peter Eisenman and Bernard Tschumi were the ones who engaged most decidedly in the issues of critical analysis of architecture foundation and its social role. Both the architects noticed new formulas of contemporary social and individual existence, tremendously different from the entire history, and at the same time they affirmed lack of adequacy of architecture concepts to new situations. Both Eisenman and Tschumi used to describe the existing architecture as a tool for consolidation of highly integrated and hierarchised societies, and also as a discipline extremely uncoincidental with the current character of social life based on ideas of freedom and diversity. The means to transform architecture and make a factor of further social changes out of it, was a concept that accentuated revealing the inner contradictions of this discipline, and considering them in designing strategies. Eisenman’s activity, in regard of what has just been noticed, was focused on questioning the basic rules of traditionally comprehended architecture, especially the rule of purpose. The American architect noticed that the concept of architecture as fulfilment the need of location, hides away the fact that the location has to be constantly reconsidered, and hence it is overtaken by change (dislocation). Therefore new concept of architecture propounded architectural activity to translocate the concept of location – more than before – but also to change its status perpetually. Such comprehended architecture should claim, as its main purpose, the constant revision of this purpose and create itself anew permanently. Even Eisenman’s earliest designs of houses nos. I-IV broke with such values as the sense of safety, closeness and familiarity, and just on the contrary they accentuated senses of strangeness, homelessness and loss of confidence. The contradictions within architecture noticed by Tschumi referred to combination of intellectual and sensual values in architecture, when their non-appropriation was defeated by an additional condition, namely the way of experience based on pleasure of excess, marked by insanity. The features of folly were especially visible in his designs of gardens, where the order of planning was mixed with sensual experience introduced by particular elements (both the ones created by nature, and the buildings defined as folies). Parc de la Villette designed by the French architect in Paris put in question not only the common understanding of purpose in architecture but also the ideas of order and integrity, as its plan was based on the combination of independent layers with records of grids of points, various lines and planes. The architecture that collides inadequate elements with each other was supposed to be a kind of an event with no beginning and no end. The architecture treated as an event became a form of a space weakened articulation that maintains its diversity and lack of accordance of the elements building it up. The analyses of Eisenman and Tschumi’s theoretical writings indicate how much the aims of architecture have actually changed; instead of supporting social persistence, the architecture is rather intensifying contradictions, and instead of providing people with the sense of safety, it sublimes danger. From simple acts of defamiliarisation, increasing the distance to itself and enhancing the role of theory, through discomfort, anxiety, not feeling someone at home, weirdness, excess, shock and violence, architecture reached the edge of stability and uncertainty, only to make an attempt at penetrating what is impossible and unutterable, and recording what cannot become the subject of any records. -/- . (shrink)

In this conceptual paper, the traditional conceptualization of sustainable entrepreneurship is challenged because of a fundamental tension between processes involved in sustainable development and processes involved in entrepreneurship: the concept of sustainable business models contains a paradox, because sustainability involves the reduction of information asymmetries, whereas entrepreneurship involves enhanced and secured levels of information asymmetries. We therefore propose a new and integrated theory of sustainable entrepreneurship that overcomes this paradox. The basic argument is that environmental problems have to be (...) conceptualized as wicked problems or sustainability-related ecosystem failures. Because all actors involved in the entrepreneurial process are characterized by their epistemic insufficiency regarding the solving of these problems, the role of information in the sustainable entrepreneurial process changes. On the one hand, the reduction of information asymmetries primarily aims to enable actors to become critical of sustainable entrepreneurs’ actual business models. On the other hand, the epistemic insufficiency of sustainable entrepreneurs guarantees that information asymmetries remain as a source of new sustainable business opportunities. Three further characteristics of sustainable entrepreneurs are distinguished: sustainability and entrepreneurship-related risk-taking; sustainability and entrepreneurship-related self-efficacy; and the development of satisficing and open-ended solutions, together with multiple stakeholders. (shrink)

In this article I consider the relevance of Tomasello’s work on social cognition to the theory of communicative action. I argue that some revisions are needed to cope with Tomasello’s results, but they do not affect the core of the theory. Moreover, they arguably reinforce both its explanatory power and the plausibility of its normative claims. I proceed in three steps. First, I compare and contrast Tomasello’s views on the ontogeny of human social cognition with the main tenets (...) of Habermas’ theory of communicative action. Second, I suggest how to reframe the role of language in the theory of communicative rationality in order to integrate the two theories. Third, I show how this affects social ontology, supporting the view that the construction of social reality is normatively constrained by the bounds of reason. (shrink)

Tschumi believes that the quality of architecture depends on the theoretical factor it contains. Such a view led to the creation of architecture that would achieve visibility and comprehensibility only after its interpretation. On his way to creating such an architecture he took on a purely philosophical reflection on the basic building block of architecture, which is space. In 1975, he wrote an essay entitled Questions of Space, in which he included several dozen questions about the nature of space. The (...) questions he formulated could be regarded as analogous to the situation in the philosophy of the time, in which the interest in questioning the most obvious forms of understanding the world and intellectual categories increased. The research on space is an area common to many fields of natural sciences, humanities and artistic creation, but it also deals with other problems, such as issues of experience. The concept of space-time continuum proposed by Hermann Minkowski drew attention to the identity of time and space with the events taking place. Probably regardless of the postulates of physicists commenting on Einstein’s discoveries, also in philosophy it increased the importance of the concept of the event which became dominant in Heidegger’s latest work Contributions of Philosophy. Of the event. Furthermore, Tschumi’s reflections on space entered into relation with the problem of experience, which aroused the interest of a group of French philosophers trying to assimilate Georges Bataille’s concept of “inner experience”. Both Tschumi and Derrida referred to Bataille because his views could be used not only to modify the concept of the subject, but also to change the understanding of what constitutes the area of architecture. The discussion on experience has led to the recognition that the subject is not sovereign, but actually a form of what is on their outside. Such insights make it possible to treat the area of the Parc de La Villette as existing mainly when it is organised by its users. The decisive features of the Park are its assumptions, according to which it is a variety of active void that leads to agreeing new social relations with it. The park does not force to participate in already existing moral or political communities, but tries to move into an unknown future in which the scope of free functioning of individuals will be increased. Doubts about the principles of functioning of the individual self and its discovery as a whole composed of non-coherent parts, as well as its dependence on its own depth full of disordered forces, influenced the understanding of architecture as a set of contradictions whose source is a fundamental void anticipating the empty phenomenal space. The use of this phenomenal void in architecture, as well as the rejection of the whole and unity, had a specific political purpose and drew its inspiration from political analyses. In the Parc de La Villette, metaphysics and politics were brought closer together because the philosophy of void was used to create new conditions for community action. It can be argued that the source of this philosophy was the perception of errors in existing societies dependent on the shortcomings of traditional metaphysics. Spacing (espacement) was one of the key terms in Derrida’s philosophy, which was also combined with the concepts of différance and chôra. The study of the nature of space, especially its transition from the level of pure possibility to the level of sensual phenomenon, also contributes to understanding how well designed space can have an impact on its audience. This explanation is based on Tschumi’s assumption that the space of the Parc de La Villette contradicts the integrating approaches and instead exposes contradictions, but it does so in a way that combines incompatible properties into a single piece of architecture. The specificity of such integration is similar to the invention of a musical phrase, which is an ideological message: moral and political. Such a thesis may raise doubts, however, if both the clearly adopted assumptions and those deduced from the work allow for their ↪Quart Nr 2(52)/2019 logically ordered presentation then to a limited extent it may be assumed that the work has achieved a connection between a specific philosophy of space and its practical application. Derrida combined the problem of spatiality with the problem of transcendental imagination in Kant’s philosophy, who in the first version of Critique of Pure Reason assumed that pure imagination precedes the appearance of time and space, even in their transcendental forms. The imagination in such a situation can be described as a factor activating time and space, which indicates what function is played by movement in this activity. This leads us to recognize that the ultra originary source of pure forms of sensual intuition is movement, which in early Greek philosophy was identified with void and its lack of resistance to phenomena occurring in it. Derrida’s philosophy in search of a certain super-transcendental source of time and space pointed to différance which, like void or the chôra, does not have material features or even any other form of being. Différance is the primary cause of the disruption of motionlessness and the introduction of activity into motionless time and space, thus its activity can be described as spacing (espacement). Derrida’s discoveries in this respect are not entirely original, because Hegel already pointed out when examining the present that it is primarily a differential relation (differente Beziehung), which, being seemingly neutral, influences the present with supernatural force and makes it unidentifiable with itself. Differente Beziehung must similarly influence the originary space, negating its initial character by multiplying its divisions and expanding its boundaries. Différance acts by revealing contradictions wherever there is apparent undifferentiation. Tschumi, composing the Parc de La Villette as a variety of void and a set of incompatible layers, followed the rules of différance or the chôra: he made void visible together with its saturation with contradictions. If space can be considered to be the result of the activity of difference, such activity has a certain regularity, which influences the behaviour of its observers. Differences or contradictions fall into a certain rhythm, which can be considered a manifestation of transcendent order. The problem is that what can be considered the source of such order, namely the logos or God, is partly disorder and error. According to descriptions contained in Timaeus, the world is a combination of forces that drive to order with forces of erroneous necessity that resounds in every order and forces it to return to disorder. Derrida denied the possibility of understanding différance as a theological value, even if it were a negative or apophatic theology, but no categorical denial could be perfect. The assumption that différance or the chôra are not endowed with any substance properties cannot deny their activity, and thus a certain force. Already since Democritus, philosophy has multiplied the names of such a force and the contradictory variety of its manifestations, never forgetting also the necessity for reason to withdraw from the possibility of giving its correct characteristics. Such a withdrawal may be interpreted as an expression of respect and, in certain situations, as a cult of the force that precedes reasonableness. The Parc de La Villette, which is an artistic divagation about the contradictions and forces behind them, can be considered as a place of their sublimation, and therefore as a variation of the temple of what differs from order and disorder. (shrink)

In the paper I argue that medieval philosophers proposed several notions of the senses’ activity in perception. I illustrate the point using the example of two Franciscan thinkers – Peter Olivi (ca. 1248–1298) and Peter Auriol (ca. 1280–1322). Olivi’s notion of active perception assumes that every perceptual act demands a prior focusing of the mind’s attention. Furthermore, Olivi is partially inspired by the extramissionist theories of vision and reinterprets the notion of a visual ray postulated by them as a (...) useful model for explaining attention and attentional shifts. In Auriol’s view, perception is active because it participates in producing a perceptual content. e senses not only receive information from the environment, they also actively process it and, in Auriol’s words, put the external object into apparent being. e peculiar feature of Auriol’s account is his obvious tendency to conceive perceptual content as both dependent on our perceptual activity and external to the senses. Finally, I consider the two theories in the context of mirror perception – while Olivi focused on the ability of mirrors to switch attention’s direction, Auriol investigated the metaphysical nature of mirror images. (shrink)

It is an important feature of creatures like us that our various motivations compete for control over our behaviour, including mental behaviour such as imagining and attending. In large part, this competition is adjudicated by the stimulation of affect — the intrinsically pleasant or unpleasant aspects of experience. In this paper I argue that the motivation-affect system controls a sub-type of attention called 'alerting attention' to bring various goals and stimuli to consciousness and thereby prioritize those contents (...) for action. This view allows me to flesh out the global workspace theory of consciousness, as well as some of the phenomenal characteristics of conscious experience. (shrink)

Is it wrong to distract? Is it wrong to direct others’ attention in ways they otherwise would not choose? If so, what are the grounds of this wrong – and, in expounding them, do we have to at once condemn large chunks of contemporary digital commerce (also known as the attention economy)? In what follows, I attempt to cast light on these questions. Specifically, I argue – following the pioneering work of Jasper Tran and Anuj Puri – that (...) there is a right to attention, and that its existence underlies some of our claims regarding the wrongness of distractions. However, I depart from both these authors in two respects: first, I present a new way of deriving the right to attention, grounding it in the more fundamental right to mental integrity. Second, I remain agnostic on whether the contemporary business practices of capturing attention in exchange for a variety of digital products and services are plagued by routine violations of the right. (shrink)

This paper aims 1) to introduce the notion of theoretical story as a resource and source of constraint for the construction and assessment of models of phenomena; 2) to show the relevance of this notion for a better understanding of the role and nature of values in scientific activity. The reflection on the role of values and value judgments in scientific activity should be attentive, I will argue, to the distinction between models and the theoretical story that guides and constrains (...) their construction. The aim of scientific activity is to develop understanding of phenomena, and something that serves this aim and contributes to the development of understanding has a cognitive value. Cognitive values are the features that something that plays a role in scientific activity should have so that it can serve its aim. I will focus my attention on the features of the theoretical story and of the models. (shrink)

What is it like to perceive a feared object? According to a popular neo-Gibsonian theory in psychology, fear biases our perceptions of objects so as to encourage particular kinds of actions: when we are afraid, spiders may be perceived as physically closer than they are in order to promote fleeing. Firestone mounted severe criticisms against this view, arguing that these cases are better explained by non-perceptual biases that operate on accurate perceptions of the external environment. In this paper I (...) will argue that fear might indeed distort our perceptions of the world, but not in the way neo-Gibsonians suppose. In the view I favor, perceptual distortions occur as by-products of fearful attention, a special mode of attention that is part of an orchestrated defensive response that prepares the organism to deal effectively with a threat. To argue for this view I will rely on empirical evidence that fearful attention narrows down the focus of attention and favors processing of local rather than global features of stimuli, which may jointly explain why perceptual distortions might occur in fearful object seeing. This view has consequences not only for empirical investigations in fearful perceptual distortions, but also for an explanation of the intentionality of fear and the phenomenal integration of bodily and intentional elements in fear episodes. (shrink)

This thesis under the title “Public Health Policy in Resource Allocation: the Role of Ubuntu Ethics in Redressing Resource Disparity between Public and Private Healthcare in South Africa” explores health care disparities pertaining to resource allocation between public and private sector. It is of relevance and importance in South Africa where 54% of the population live on less than US$3 per day. Although the government has instituted certain changes aimed at transforming the public health care system, the resource allocation gap (...) between the two persists and remains wide. The research gives special attention to the role that Ubuntu ethics can play in redressing the resource allocation disparities between public and private health care sectors in South Africa, pointing out the existing gap in financing, as well as human resource between public and private health care sectors, which leads to poor health outcomes in public sector. Therefore, the problem is the prevalent inequality of resource allocation between private and public health care sectors. The analysis of policy gaps, as well as evaluating the cause of disparities in the health system is the goal of this research. The study endeavours to redress the disparities within the context of Ubuntu ethical principles and proposes a change in public policy so as to enhance healthcare for the benefit of the people. The study is philosophical and ethical, so the methodology used is discursive in nature, majorly focusing on critically reviewing existing literature, that is, the philosophical resources on Ubuntu ethics and justice theories as well as a range of government resources inclusive of public health policy documents. Social determinants of health and their impact in a South African context are discussed with the implication that health is not merely freedom from disease and or incapacity, but rather being well mentally, physically and socially. The attainment of a healthy status goes beyond ability to access healthcare services, and incorporates social determinants including but not limited to conditions in which people have been born into, stay, establish career and grow old in. It also includes the arrangements put in place to deal with illness and determine health. Issues of revenue, literacy, communal safety networks, vocation and conditions under-which vocation is undertaken, lack of work and vocation insecurity, early stages of human development, gender, cultural group, dietary insecurity, housing communal exclusion and disability all come into the picture as factors that determine health. But there is also discussion of the socio-economic status as contributors to health inequity wherein alcohol abuse, sugar intake, and smoking are identified as behavioural factors that complicate public health. One outstanding feature of this research is that it establishes a link between Ubuntu and public health policy. The researcher establishes that Ubuntu ethics is appropriate for not only discussing public morality, but also for formulating public policy that is morally tenable for South Africa, especially for the public health sector. This thesis calls for an application of Ubuntu in a proper context in order to enhance societal well-being for the benefit of many, if not all. The research proposes the fundamental principle of Ubuntu ethics in which the good of the community is as important as the good of every member of the community. Since Ubuntu ethics does not merely seek to fulfil what benefits the majority, as would be the case in a utilitarian society, the researcher advocates for the building of consensus on the common good, which should be understood to imply not just what is good for everyone in the community, but also what is good for the continued well-being of the community as a single unit. In this regard, the research finds it important that deliberate effort be made to integrate Ubuntu ethics into policies, citing the example of the National Health Insurance (NHI). The good health of all the members of a community is an assurance of the well-being and continuity of the whole national community. The research concludes that public health policy should integrate Ubuntu ethical values such as community, sharing, care, solidarity, identity, harmony, respect, and dignity into policy documents and legislation. (shrink)

What does social justice require in contemporary societies? What are the requirements of social democracy? Who and where are the individuals and groups that can carry forward agendas for progressive social transformation? What are we to make of the so-called new social movements of the last thirty years? Is identity politics compatible with egalitarianism? Can cultural misrecognition and economic maldistribution be fought simultaneously? What of the heritage of Western Marxism is alive and dead? And how is current critical social (...) class='Hi'>theory to approach these and other questions? Much of the most productive work done in recent social theory has revolved around such issues, in particular, around those concerning the relationship between the politics of recognition and the politics of distribution. After the intense theoretical focus over the last fifteen years or so on the issues of recognition politics—multiculturalism, multi-nationalism, identity politics, group-differentiated rights, the accommodation of difference, and so on—some social theorists have worried that attention has been diverted from important issues of distributive equality—systematic impoverishment, increasing material inequality, ‘structural’ unemployment, the growth of oligarchic power, global economic segmentation, and so on. While some critics seem to have adopted a blunt ‘it’s the economy, stupid’ line of criticism,1 others have attempted to develop an overarching, integrative theoretical framework adequate to the diverse issues concerning both economic and cultural justice. For example, Axel Honneth proposes that a suitably developed and normatively robust theory of intersubjective recognition can adequately integrate an analysis of apparently diverse contemporary struggles: those for a just division of labor and hence, a fair distribution of resources and opportunities, as well as those for a culture free of identity-deforming disrespect and denigration. (shrink)

A general definition of consciousness is: ‘consciousness is a mental aspect of a system or a process, which is a conscious experience, a conscious function, or both depending on the context’, where the term context refers to metaphysical views, constraints, specific aims, and so on. One of the aspects of visual consciousness is the visual subjective experience (SE) or the first person experience that occurs/emerges in the visual neural-network of thalamocortical system (which includes dorsal and ventral visual pathways and frontal (...) cortex) during dynamic interactions among widely distributed neuronal groups. In this article, however, consciousness and SE are interchangeably used unless noted. Consciousness can be either access (reportable) or phenomenal consciousness. For access consciousness, the interactions are between feed forward stimulus dependent signals and fronto-parietal feedback attentional signals. The necessary ingredients for access (reportable) consciousness are (i) wakefulness, (ii) reentrant interactions among neural populations, (iii) fronto-parietal and thalamic-reticular-nucleus attentional signals that modulate consciousness, (iv) working memory that retains information for consciousness, (v) stimulus at or above threshold level, and (vi) neural-network proto-experiences (PEs) that are superposed SEs embedded in a neural-network. Attention and the ability to report are not necessary for phenomenal consciousness. The neural source for the arousal system is the ascending reticular activating system in the brain stem, which brings the thalamocortical neural networks to wakeful state as a baseline for consciousness to occur. Reentrant interactions among neural populations bind stimulus attributes (such as location and features) and entail consciousness. Attention could be the results of reentry and competitive interactions, and modulates the stimulus related feed forward signal and consciousness. The ‘sources’ of attention may be thalamic reticular nucleus for bottom-up or frontal cortex for top-down direction. The ‘target’ of visual attention is ‘V4/V8/VO’ for Red-Green (R-G) channel. The neural correlates of the psychophysical entity R-G channel appear to be ‘V4/V8/VO’-neural-network (retina → LGN ↔ V1 ↔ V2 ↔ ‘V4/V8/VO’, and areas for attention, memory, and wakefulness). The psychophysical Red-Green Channel, its neurophysiological correlates V4/V8/VO-neural-network, and related experience (such as redness) are integrated. The dual-aspect-dual-mode PE-SE framework (Vimal, J Integr Neurosci 7:49–73, 2008) was used to address the explanatory gap problem of materialism. Neural-network and related SEs are the results of the co-evolution and co-development of the material aspect (mass, charge, spin, force, quanta, and space-time) and the mental aspect of fundamental particles (strings or elementary particles (fermions and bosons)). Their mental aspects are considered as the carriers of superposed multiple possible experiences (SEs/PEs) in unexpressed form. These possibilities are actualized when neural-networks are formed via neural Darwinism, and a specific SE is selected by a matching process when the necessary ingredients of consciousness/SE are satisfied. A simple experimental design is suggested to address the necessary and sufficient attributes of consciousness. (shrink)

According to the moral standards most of us accept and live by, morality generally permits us to refrain from promoting the good of others and instead engage in non-harmful projects of our own choice. This aspect of so-called ‘ordinary morality’ has turned out to be very difficult to justify. Recently, though, various authors, including Bernard Williams and Samuel Scheffler, have proposed “Integrity Theories” that would vindicate this aspect of ordinary morality, at least in part. They are generated by treating as (...) a default some moral theory, like consequentialism, that demands that we do a great deal of good. The theory is then modified so as to make room for individuals to pursue the projects they value most deeply, and perhaps their trivial interests as well—i.e., so as to respect individual integrity. This paper presupposes that Integrity Theories are correct and that, for the reasons given by others, they can explain why morality should grant us agent-centered prerogatives to pursue our own projects and interests. The goal is to extend this work in two respects. First, it will be shown that previous authors have not paid sufficient attention to ordinary morality’s conflicting pronouncements about agent-centered prerogatives. Second, it is argued that Integrity Theories can vindicate those conflicting intuitions by positing a special kind of obligations, relievable obligations. (shrink)

Abstract This article proposes and outlines an integrally informed 12 Step-based therapy that is adapted for treating addicted populations. Integrated Recovery Therapy (IRT) as a therapeutic orientation is an Integral Methodological Pluralism to therapy for treating addiction. Its two main features are paradigmatic and meta-paradigmatic. The paradigmatic aspect refers to the recognition, compilation and implementation of various methodologies in a comprehensive and inclusive manner. The meta-paradigmatic aspect refers to IRT’s capacity to weave together, relate and integrate the various paradigmatic practices. (...) IRT is a meta-therapy derived from the Integrated Recovery Model, which is a comprehensive, balanced, multi-phased and multi-disciplinary clinical model designed for in-patient addiction treatment. As with the Integrated Recovery Model, IRT’s philosophy is derived from an integration of the 12-step abstinence-based philosophy, mindfulness, positive psychology, and Integral theory. It is suggested here that the application of IRT as a meta-therapy provides a truly comprehensive and integrated therapeutic orientation for therapists who treat addicted populations. -/- Keywords: Integrated Recovery Therapy, Integrated Recovery model; 12 Steps; mindfulness; Integral theory; positive psycholog. (shrink)

Moral perceptualism is the view that perceptual experience is attuned to pick up on moral features in our environment, just as it is attuned to pick up on mundane features of an environment like textures, shapes, colors, pitches, and timbres. One important family of views that incorporate moral perception are those of virtue theorists and sensibility theorists. On these views, one central ability of the virtuous agent is her sensitivity to morally relevant features of situations, where this sensitivity is often (...) spoken of in perceptual terms. However, sensibility theorists have often not been careful to specify how to understand their claims about moral sensibilities as perceptual. In this paper, we distinguish between what we call Attentional Moral Perception and Contentful Moral Perception. We argue that sensibility theorists should endorse Attentional Moral Perception, because it has very powerful empirical evidence in its favor, and it can play all of the explanatory roles that the sensibility theorist needs in her theory of moral sensibilities. (shrink)

Philosophers of science discuss whether theory selection depends on aesthetic judgments or criteria, and whether these putatively aesthetic features are genuinely extra-epistemic. As examples, judgments involving criteria such as simplicity and symmetry are often cited. However, other theory selection criteria, such as fecundity, coherence, internal consistency, and fertility, more closely match those criteria used in art contexts and by scholars working in aesthetics. Paying closer attention to the way these criteria are used in art contexts allows us (...) to understand some evaluative and developmental practices in scientific theory selection as genuinely aesthetic, enlarging the scope of the goals of science. (shrink)

The article is aimed to identify the influence of style of leadership onto the characteristic features of the organizational culture of tourism enterprises. A detailed analysis of the scientific literature about leadership styles has been conducted, wherein some peculiarities of their implementation in the tourism enterprises of Ukraine has been disclosed. The integrated definition of leadership has been updated in view of the current socio-economic conditions. Role of style of leadership as a determinant for type of organizational culture has been (...) proven. Particular attention is paid to the devastating (neurotic) style and the style of non-intervention, which are still not covered by Ukrainian researchers, however, they are relevant for understanding peculiarities of formation and management of the organizational culture related to the tourism and hospitality enterprises. In course of the study the following methods of scientific research have been used: ideographic; formal; content analysis; analysis and synthesis; correlation analysis. The results obtained can be used by practicing managers for selection of a management style, suitable for the established or emerging organizational culture at the enterprise. (shrink)

The Integrated Information Theory is a leading scientific theory of consciousness, which implies a kind of panpsychism. In this paper, I consider whether IIT is compatible with a particular kind of panpsychism, known as Russellian panpsychism, which purports to avoid the main problems of both physicalism and dualism. I will first show that if IIT were compatible with Russellian panpsychism, it would contribute to solving Russellian panpsychism’s combination problem, which threatens to show that the view does not avoid (...) the main problems of physicalism and dualism after all. I then show that the theories are not compatible as they currently stand, in view of what I call the coarse-graining problem. After I explain the coarse-graining problem, I will offer two possible solutions, each involving a small modification of IIT. Given either of these modifications, IIT and Russellian panpsychism may be fully compatible after all, and jointly enable significant progress on the mind–body problem. (shrink)

How do we care well for a human being: ourselves or another? Non-Kantian scholars rarely identify the philosophy of Kant as a particularly useful resource with which to understand the full complexity of human care. Kant’s philosophy is often taken to presuppose that a philosophical analysis of good human life needs to attend only to how autonomous, rational agents—sprung up like mushrooms out of nowhere, without a childhood, never sick, always independent—ought to act respectfully, and how they can be forced (...) to interact rightfully. Questions involving aspects of human life captured by what Eva Kittay aptly phrased “the fact of dependency” (1999) —such as our vulnerable, fragile, and embodied social natures, asymmetrical care relations, and deep systemic injustices—are therefore commonly thought to be beyond the grasp of Kant and of Kantian philosophy. Against this historically prominent understanding of Kant’s practical philosophy, below I engage and draw upon recent Kant scholarship which shows both the inadequacy of such rationalist readings and the fruitfulness of using Kant’s practical philosophy to enhance our understanding of human care relations. After situating my approach in the existing, relevant secondary literature on Kant’s human agent, I explore key features of Kant’s accounts of human nature and the highest good. I pay special attention to his proposal that our human nature comprises reflective and unreflective aspects and patterns that we (ought to) strive to develop, transform, and integrate in wise ways through our faculty of desire. In addition, I emphasize the dangers that our ineradicable propensity to do bad things (evil) poses for our projects of self- and other- care. I proceed by outlining how Kant’s account of moral (ethical and legal) responsibility for self and others is developed through his theories of freedom, that is, through his theory of virtue (virtuous internal freedom with its account of perfect and imperfect duties) and his theory of right (rightful external freedom with its account of innate, private, and public right). On the conception I am advancing, we are pretty messy, fragile, and vulnerable beings whose projects of caring are difficult, ongoing, and complex. On the one hand, we (should) strive to care for ourselves (by striving to manage and heal badly functioning parts and by developing, transforming, and integrating immature or distinct parts of ourselves into good wholes) and for others (assisting them in their projects of management and healing and of developing, transforming, and integrating themselves into good wholes) in ways that are both respectful and attentive to the particular people we are—people with lives of our own to live—and the kinds of relationships we share. On the other hand, we should, and can, be forced to interact rightfully, meaning interaction consistent with one another’s basic (innate, private, and public) rights and, hence, contribute to reform projects that improve our inherited, imperfect legal-political systems with regard to care relations. Bringing Kant’s philosophy into dialogue with care theorists, I conclude, advances the insights of both traditions by showing one way to arrive at a multifaceted, yet unified account of human care relations where our embodied, social as well as our rational natures are given due consideration. (shrink)

Traditionally, theories of mindreading have focused on the representation of beliefs and desires. However, decades of social psychology and social neuroscience have shown that, in addition to reasoning about beliefs and desires, human beings also use representations of character traits to predict and interpret behavior. While a few recent accounts have attempted to accommodate these findings, they have not succeeded in explaining the relation between trait attribution and belief-desire reasoning. On my account, character-trait attribution is part of a hierarchical system (...) for action prediction, and serves to inform hypotheses about agents’ beliefs and desires, which are in turn used to predict and interpret behavior. (shrink)

Changes that occurred in science in the second half of the twentieth century, led to the emergence of a number of Sciences, the subject of study of which requires the involvement of interdisciplinary methodology and theory of neuroscience, for example, neurobiology, neurolinguistics, neuroanthropology, neurophilosophy, neurophenomenology, etc. One of the features of modern anthropology is that the subject of its research involves an interdisciplinary dialogue, the involvement of methods and theories of socio-human and natural Sciences, which led to the formation (...) of neuroanthropology as a science. One of the trends in the development of neuroanthropological theory is the introduction of biogenetic structuralism in the field of research. The article is devoted to the analysis of the biogenetic structuralism as an example of an interdisciplinary dialogue in which transpersonal and phenomenological approaches are integrated in neuroanthropology. Appeal to the main areas ofneuroanthropologic research allows going beyond the framework of Cartesian dualism and considering issues of the relationship between body and mind in terms of an integrative approach. The biogenetic structuralist neurophenomenological theory is of great importance as a theoretical and methodological basis for cross-cultural studies of consciousness. (shrink)

The new theory of reference has won popularity. However, a number of noted philosophers have also attempted to reply to the critical arguments of Kripke and others, and aimed to vindicate the description theory of reference. Such responses are often based on ingenious novel kinds of descriptions, such as rigidified descriptions, causal descriptions, and metalinguistic descriptions. This prolonged debate raises the doubt whether different parties really have any shared understanding of what the central question of the philosophical (...) class='Hi'>theory of reference is: what is the main question to which descriptivism and the causal-historical theory have presented competing answers. One aim of the paper is to clarify this issue. The most influential objections to the new theory of reference are critically reviewed. Special attention is also paid to certain important later advances in the new theory of reference, due to Devitt and others. (shrink)

The paper introduces an extension of the proposal according to which conceptual representations in cognitive agents should be intended as heterogeneous proxytypes. The main contribution of this paper is in that it details how to reconcile, under a heterogeneous representational perspective, different theories of typicality about conceptual representation and reasoning. In particular, it provides a novel theoretical hypothesis - as well as a novel categorization algorithm called DELTA - showing how to integrate the representational and reasoning assumptions of the (...) class='Hi'>theory-theory of concepts with the those ascribed to the prototype and exemplars-based theories. (shrink)

The search for understanding is a major aim of science. Traditionally, understanding has been undervalued in the philosophy of science because of its psychological underpinnings; nowadays, however, it is widely recognized that epistemology cannot be divorced from psychology as sharp as traditional epistemology required. This eliminates the main obstacle to give scientific understanding due attention in philosophy of science. My aim in this paper is to describe an account of scientific understanding as an emergent feature of our mastering (...) of different (causal) explanatory frameworks that takes place through the mastering of scientific practices. Different practices lead to different kinds of representations. Such representations are often heterogeneous. The integration of such representations constitute understanding. (shrink)

There are presently two approaches to the study of well-being. Philosophers typically focus on normative theorizing, attempting to identify the things that are ultimately good for a person, while largely ignoring empirical research. The idea is that empirical attention cannot be directed to the right place without a rigorous theory. Meanwhile, social scientists typically focus on empirical research, attempting to identify the causes and consequences of well-being, while largely ignoring normative theorizing. The idea is that conceptual and theoretical (...) clarity will come with time and more data. This paper argues that neither is a good approach to the study of well-being. The traditional philosophical approach underappreciates the vital importance of empirical investigation, while the atheoretical empirical approach underappreciates the vital importance of normative theorizing. The proposed solution is to bring these methods together. Well-being research should be interdisciplinary. The paper proposes a “conceptual engineering” approach as a novel alternative. This approach involves an iterative process of normative theorizing, empirical investigation, and conceptual revision, with the aim of articulating concepts and theories of well-being that optimally suit particular interests and purposes. (shrink)

Body Integrity Identity Disorder (BIID) is a very rare condition describing those with an intense desire or need to move from a state of ability to relative impairment, typically through the amputation of one or more limbs. In this paper, I draw upon research in critical disability studies and philosophy of disability to critique arguments based upon the principle of nonmaleficence against such surgery. I demonstrate how the action-relative concept of harm in such arguments relies upon suspect notions of biological (...) and statistical normality, and I contend that each fail to provide normative guidance. I then propose a critical theory of harm, one marked by substantive engagement with both empirical and reflective inquiry across the sciences, social sciences, and humanities. I conclude by discussing the implications of this theory and how it might enrich ongoing debates in bioethics, philosophy of disability, and the health humanities. (shrink)

We propose that measures of information integration can be more straightforwardly interpreted as measures of agency rather than of consciousness. This may be useful to the goals of consciousness research, given how agency and consciousness are “duals” in many (although not all) respects.