Results for 'Passivity Experiences'

965 found
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  1. Unity, Objectivity, and the Passivity of Experience.Anil Gomes - 2016 - European Journal of Philosophy 24 (3):946-969.
    In the section ‘Unity and Objectivity’ of The Bounds of Sense, P. F. Strawson argues for the thesis that unity of consciousness requires experience of an objective world. My aim in this essay is to evaluate this claim. In the first and second parts of the essay, I explicate Strawson's thesis, reconstruct his argument, and identify the point at which the argument fails. Strawson's discussion nevertheless raises an important question: are there ways in which we must think of our (...) if we are to self-ascribe them? In the third part of the essay, I use Kant's remarks concerning the passivity of experience to suggest one answer to this question: in self-ascribing experiences, we must be capable of thinking of them as passive to their objects. This can be used to provide an alternative route from unity to objectivity. (shrink)
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  2. Passive fear.Anthony Hatzimoysis - 2014 - Phenomenology and the Cognitive Sciences 13 (4):613-623.
    “Passive fear” denotes a certain type of response to a perceived threat; what is distinctive about the state of passive fear is that its behavioral outlook appears to qualify the emotional experience. I distinguish between two cases of passive fear: one is that of freezing in fear; the other is that of fear-involved tonic immobility. I reconstruct the explanatory strategy that is commonly employed in the field of emotion science, and argue that it leaves certain questions about the nature of (...)
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  3. Schelling and Husserl on the Concept of Passive Synthesis.Yicai Ni - 2021 - Phänomenologische Forschungen 1 (1):187-205.
    Both Schelling and Husserl reveal that any attempt to ground objective cognition in subjectivity would encounter the problem of constitution of original experience. They also endorse similar solutions to this very problem. The constitution of original experience is depicted as passive synthesis, i. e., it is the pre-conscious activity of the original ‘I’ (Ur-Ich). However, unlike Schelling’s interpretation of passive synthesis, understood as a theory of quasi-conscious willing (Wollen), Husserl relocates passive synthesis in the transition from instinct to habituality. The (...)
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  4. Experience, Seemings, and Evidence.Indrek Reiland - 2015 - Pacific Philosophical Quarterly 96 (4):510-534.
    Many people have recently argued that we need to distinguish between experiences and seemings and that this has consequences for views about how perception provides evidence. In this article I spell out my take on these issues by doing three things. First, I distinguish between mere sensations like seeing pitch black all around you and perceptual experiences like seeing a red apple. Both have sensory phenomenology in presenting us with sensory qualities like colors, being analog in Dretske's sense, (...)
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  5. In Continuity: A Reflection on the Passive Synthesis of Sameness.Francisco Salto - 1991 - In Analecta Husserleana vol. 34. The Turning Points of the New Phenomenological Era. Dordrecht: pp. 195-202.
    It is an intimate experience for us to think, to understand and to perceive things as being identical to themselves, and to suppose, consequently, that things are truly “what” they are. Something is always conceived as itself. The given is given full of itself in all its modifications. For instance, I can think or perceive partially some lips, I can see them almost in their whole or in some of their aspects, or just see them disappear. But it does not (...)
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  6. Failing to Self-Ascribe Thought and Motion: Towards a Three-Factor Account of Passivity Symptoms in Schizophrenia.David Miguel Gray - 2014 - Schizophrenia Research 152 (1):28-32.
    There has recently been emphasis put on providing two-factor accounts of monothematic delusions. Such accounts would explain (1) whether a delusional hypothesis (e.g. someone else is inserting thoughts into my mind) can be understood as a prima facie reasonable response to an experience and (2) why such a delusional hypothesis is believed and maintained given its implausibility and evidence against it. I argue that if we are to avoid obfuscating the cognitive mechanisms involved in monothematic delusion formation we should split (...)
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  7. Our Experience of Passage on the B-Theory.Natalja Deng - 2013 - Erkenntnis 78 (4):713-726.
    Elsewhere I have suggested that the B-theory includes a notion of passage, by virtue of including succession. Here, I provide further support for that claim by showing that uncontroversial elements of the B-theory straightforwardly ground a veridical sense of passage. First, I argue that the B-theory predicts that subjects of experience have a sense of passivity with respect to time that they do not have with respect to space, which they are right to have, even according to the B-theory. (...)
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  8. Peripheral Experience and Epistemic Neutrality: Color at the Margins.Emiliano Diaz - 2020 - Husserl Studies 37 (1):1-17.
    I argue that Husserl’s account of passive synthesis can be developed into a phenomenology of peripheral experience. Peripheral experiences are not defined by their location in visual space but by their phenomenal and intentional character, by what these experiences are like and how they present things in the world. Further, I argue that peripheral experience is of a piece with our most basic background convictions about the world. As such, the periphery is epistemically neutral, but not therefore empty (...)
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  9. The Threshold of Wakefulness, the Experience of Control, and Theory Development.Timothy Lane & Chien-Ming Yang - 2010 - Consciousness and Cognition 19 (4):1095-1096.
    Reinterpretation of our data concerning sleep onset, motivated by the desire to pay close attention to “intra-individual regularities,” suggests that the experience of control might be a key factor in determining the subjective sense that sleep has begun. This loss of control seems akin to what Frith and others have described as “passivity experiences,” which also occur in schizophrenia. Although clearly sleep onset is not a schizophrenic episode, this similarity might help to explain other features of sleep onset. (...)
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  10. Kant, Husserl, McDowell: The Non-Conceptual in Experience.Corijn van Mazijk - 2014 - Diametros 41:99-114.
    In this paper I compare McDowell′s conceptualism to Husserl′s later philosophy. I aim to argue against the picture provided by recent phenomenologists according to which both agree on the conceptual nature of experience. I start by discussing McDowell′s reading of Kant and some of the recent Kantian and phenomenological non-conceptualist criticisms thereof. By separating two kinds of conceptualism, I argue that these criticisms largely fail to trouble McDowell. I then move to Husserl’s later phenomenological analyses of types and of passive (...)
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  11. The Sphere of Experience in Locke: The Relations Between Reflection, Consciousness, and Ideas.Vili Lähteenmäki - 2008 - Locke Studies 8:59-100.
    Locke endorses a distinction between passive reflection and voluntary attentive reflection, which he occasionally labels contemplation. Failure to recognize this distinction properly has had an effect on interpretations of Locke’s theory of reflection, and caused puzzlement about the relation between reflection and consciousness. In particular, the function of reflection as a passive internal sense that produces simple ideas of mental operations has been downplayed in favour of the view that reflection in one manner or another involves attention and/or presupposes consciousness (...)
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  12. (1 other version)When actions feel alien: An explanatory model.Timothy Lane - 2014 - In Tzu-Wei Hung (ed.), Communicative Action. Singapore: Springer Science+Business. pp. 53-74.
    It is not necessarily the case that we ever have experiences of self, but human beings do regularly report instances for which self is experienced as absent. That is there are times when body parts, mental states, or actions are felt to be alien. Here I sketch an explanatory framework for explaining these alienation experiences, a framework that also attempts to explain the “mental glue” whereby self is bound to body, mind, or action. The framework is a multi-dimensional (...)
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  13. Husserl’s theory of instincts as a theory of affection.Matt E. M. Bower - 2014 - Journal of the British Society for Phenomenology 45 (2):133-147.
    Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of affection (...)
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  14. The Phenomenology of ChatGPT: A Semiotics.Thomas Byrne - 2024 - Journal of Consciousness Studies 31 (3):6-27.
    This essay comprises a first phenomenological semiotics of ChatGPT. I analyse how we experience the language signs generated by that AI. This task is accomplished in two steps. First, I introduce a conceptual scaffolding for the project, by introducing core tenets of Husserl's semiotics. Second, I mould Husserl's theory to develop my phenomenology of the passive and active consciousness of the language signs composed by ChatGPT. On the one hand, by discussing temporality, I demonstrate that ChatGPT can passively demand me (...)
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  15. Corpo onirico e onirismo del corpo: verso una filosofia dell'appartenenza nell'ultimo Merleau-Ponty.Giulia Andreini - 2021 - InCircolo - Rivista di Filosofia E Culture 11 (11):83-105.
    Merleau-Ponty’s philosophy is well known for its constant questioning of numerous theoretical preconceptions. In accordance with this perspective, this essay presents Merleau-Ponty’s observations on the oneiric experience and discusses their challenges of the mind-body dualism. Despite the critique of the Sartrian conception of dream as a result of conscience’s selffascination, the philosopher sheds light on the only valuable intuition provided by the sartrian analysis, namely a kind of passivity within the oneiric subject. However, according to Merleau-Ponty, this passivity (...)
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  16. Natur im Labor. Themenschwerpunkt in Philosophia Naturalis Bd. 43, Heft 1-2.Gregor Schiemann & Kristian Köchy (eds.) - 2006 - Klostermann..
    Seit Beginn der frühen Neuzeit ist das naturwissenschaftliche Verfahren maßgeblich durch ein neues Konzept geprägt: das Konzept des experimentellen, gestalterischen Eingriffs in die Natur. Es geht nun nicht mehr darum, eine Geschichte der "freien und ungebundenen Natur" (Bacon) zu erzählen, die in ihrem eigenen Lauf belassen und als vollkommene Bildung betrachtet wird. Es geht vielmehr darum, der "gebundenen und bezwungenen Natur" (Bacon) vermittels der experimentellen Tätigkeit des Menschen die Geheimnisse zu entreißen. Diese technisch-praktische Konzeption grenzt sich explizit von den klassischen (...)
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  17.  93
    Fifty years of killing and letting die: On the limits of philosophical bioethics.Joona Räsänen & Matti Häyry - forthcoming - Bioethics.
    In 1975, The New England Journal of Medicine published James Rachels' article 'Active and Passive Euthanasia'. The argumentative method that Rachels introduced, the Bare Difference Argument (also known as the Contrast Strategy), became one of the most widely used tools in ethical reasoning. The argument, however, fails to show active euthanasia being morally permissible. It fails because Rachels takes the intuitions from the case where letting die is morally impermissible and applies the intuitions to cases where letting die is morally (...)
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  18.  96
    An Investigation into Husserl's Phenomenology: A Study of the Role of Intentionality in Perception.Md Lawha Mahfuz - forthcoming - Prajna (Department of Philosophy, University of Chittagong).
    Edmund Husserl's phenomenology is a distinctly philosophical approach that emphasizes the significance of direct observation and the description of conscious experience. Unlike traditional approaches that concentrate on abstract concepts and theories, phenomenology seeks to understand the concrete and immediate nature of experience. The concept of intentionality, which refers to how consciousness is directed towards an object or phenomenon, is a key feature of Husserl's phenomenology. The notion of intentionality carries profound implications for how we comprehend perception, as it suggests that (...)
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  19. Smellscapes and diachronic olfaction.Błażej Skrzypulec - 2024 - Synthese 68 (204):1-22.
    According to a common view, olfactory experiences lack well-developed spatial content. Nevertheless, there is also an important opposition to such a restricted perspective on olfactory spatiality, which claims that a view ascribing only rudimentary spatial content to olfaction arises from a narrow focus on short and passive olfactory experiences. In particular, it is claimed that due to the active and diachronic aspects of olfaction, olfactory experiences represent ‘smellscapes,’ i.e., spatially organized arrangements of odor plumes. This paper considers (...)
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  20. Critical Nation.Shaj Mohan & Divya Dwivedi - 2007 - Economic and Political Weekly 42 (48):96-103.
    Gandhi’s notion of passive-resistance is critical in two ways and defines swaraj and swadeshi, leading to his assertion that India alone is the land of redemption for the world afflicted with modern civilization, “the sheet-anchor of our hope”. “Sound at the foundation”, “India remains as it was before”, while the world speeds on, “usurp[ing] the function of Godhead” and indulg[ing] in novel experiments”. This paper aims at elaborating Gandhi’s definition of nature in terms of the scalar, speed, as found in (...)
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  21. Dworkin, Andrea.Sarah Hoffman - 2006 - In Alan Soble (ed.), Sex from Plato to Paglia: a philosophical encyclopedia. Westport, Conn.: Greenwood Press. pp. 241-248.
    Born to secular Jewish parents and raised in Camden, New Jersey, Andrea Dworkin became a radical second-wave feminist. By Dworkin’s own account, her work is informed by a series of negative personal experiences, including sexual assault at age nine, again by doctors at the Women's House of Detention in New York in 1965, work as a prostitute, and marriage to a battering husband whom she left in 1971. While Dworkin self-identified as a lesbian, since 1974 she lived with a (...)
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  22. Transcendental Anticipation: A Reconsideration of Husserl’s Type and Kant’s Schemata.Emiliano Diaz - 2020 - Husserl Studies 36 (1):1-23.
    In his genetic phenomenology, Husserl introduces types, pre-predicative frames of experience that guide the perception and cognition of objects. In this essay, I argue that there are two types that are functionally almost identical to Kant’s schemata. To support this conclusion, I first present an interpretation of Kant’s discussion of schemata. I argue that we must see schemata as pure, a priori cognitions that involve only pure intuition, pure concepts of the understanding, and the imagination. I offer two analogies to (...)
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  23. Imagining the Past: on the nature of episodic memory.Robert Hopkins - 2018 - In Fiona MacPherson Fabian Dorsch (ed.), Memory and Imagination. Oxford University Press.
    What kind of mental state is episodic memory? I defend the claim that it is, in key part, imagining the past, where the imagining in question is experiential imagining. To remember a past episode is to experientially imagine how things were, in a way controlled by one’s past experience of that episode. Call this the Inclusion View. I motive this view by appeal both to patterns of compatibilities and incompatibilities between various states, and to phenomenology. The bulk of the paper (...)
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  24. What Do People Find Incompatible With Causal Determinism?Adam Bear & Joshua Knobe - 2016 - Cognitive Science 40 (8):2025-2049.
    Four studies explored people's judgments about whether particular types of behavior are compatible with determinism. Participants read a passage describing a deterministic universe, in which everything that happens is fully caused by whatever happened before it. They then assessed the degree to which different behaviors were possible in such a universe. Other participants evaluated the extent to which each of these behaviors had various features. We assessed the extent to which these features predicted judgments about whether the behaviors were possible (...)
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  25. Remembering as a mental action.Santiago Arango-Munoz & Juan Pablo Bermúdez - 2018 - In Kourken Michaelian, Dorothea Debus & Denis Perrin (eds.), New Directions in the Philosophy of Memory. New York: Routledge. pp. 75-96.
    Many philosophers consider that memory is just a passive information retention and retrieval capacity. Some information and experiences are encoded, stored, and subsequently retrieved in a passive way, without any control or intervention on the subject’s part. In this paper, we will defend an active account of memory according to which remembering is a mental action and not merely a passive mental event. According to the reconstructive account, memory is an imaginative reconstruction of past experience. A key feature of (...)
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  26. Episodic Memory as Representing the Past to Oneself.Robert Hopkins - 2014 - Review of Philosophy and Psychology 5 (3):313-331.
    Episodic memory is sometimes described as mental time travel. This suggests three ideas: that episodic memory offers us access to the past that is quasi-experiential, that it is a source of knowledge of the past, and that it is, at root, passive. I offer an account of episodic memory that rejects all three ideas. The account claims that remembering is a matter of representing the past to oneself, in a way suitably responsive to how one experienced the remembered episode to (...)
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  27. Different Kinds of Perfect: The Pursuit of Excellence in Nature-Based Sports.Leslie A. Howe - 2012 - Sport, Ethics and Philosophy 6 (3):353-368.
    Excellence in sport performance is normally taken to be a matter of superior performance of physical movements or quantitative outcomes of movements. This paper considers whether a wider conception can be afforded by certain kinds of nature based sport. The interplay between technical skill and aesthetic experience in nature based sports is explored, and the extent to which it contributes to a distinction between different sport-based approaches to natural environments. The potential for aesthetic appreciation of environmental engagement is found to (...)
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  28. The Evolution of Husserl’s Semiotics: The Logical Investigations and its Revisions (1901-1914).Thomas Byrne - 2018 - Bulletin d'Analyse Phénoménologique 14:1-23.
    This paper offers a more comprehensive and accurate picture of Edmund Husserl’s semiotics. I not only clarify, as many have already done, Husserl’s theory of signs from the 1901 Logical Investigations, but also examine how he transforms that element of his philosophy in the 1913/14 Revisions to the Sixth Logical Investigation. Specifically, the paper examines the evolution of two central tenets of Husserl’s semiotics. I first look at how he modifies his classification of signs. I disclose why he revised his (...)
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  29. A plea for non-naturalism as constructionism.Luciano Floridi - 2017 - Minds and Machines 27 (2):269-285.
    Contemporary science seems to be caught in a strange predicament. On the one hand, it holds a firm and reasonable commitment to a healthy naturalistic methodology, according to which explanations of natural phenomena should never overstep the limits of the natural itself. On the other hand, contemporary science is also inextricably and now inevitably dependent on ever more complex technologies, especially Information and Communication Technologies, which it exploits as well as fosters. Yet such technologies are increasingly “artificialising” or “denaturalising” the (...)
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  30. Loss, Loneliness, and the Question of Subjectivity in Old Age.Emily Hughes - 2023 - Topoi 42 (5):1185-1194.
    When a loved one dies, it is common for the bereaved to feel profoundly lonely, disconnected from the world with the sense that they no longer belong. In philosophy, this experience of ‘loss and loneliness’ has been interpreted according to both a loss of possibilities and a loss of the past. But it is unclear how these interpretations apply to the distinctive way in which loss and loneliness manifest in old age. Drawing on the phenomenological analyses of old age given (...)
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  31. How to Know a City: The Epistemic Value of City Tours.Pilar Lopez-Cantero & Catherine Robb - 2023 - Philosophy of the City Journal 1 (1):31-41.
    When travelling to a new city, we acquire knowledge about its physical terrain, directions, historical facts and aesthetic features. Engaging in tourism practices, such as guided walking tours, provides experiences of a city that are necessarily mediated and partial. This has led scholars in tourism studies, and more recently in philosophy, to question the epistemological value of city tours, critiquingthem as passive, lacking in autonomous agency, and providing misrepresentative experiences of the city. In response, we argue that the (...)
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  32. Multisensory Perception as an Associative Learning Process.Kevin Connolly - 2014 - Frontiers in Psychology 5:1095.
    Suppose that you are at a live jazz show. The drummer begins a solo. You see the cymbal jolt and you hear the clang. But in addition seeing the cymbal jolt and hearing the clang, you are also aware that the jolt and the clang are part of the same event. Casey O’Callaghan (forthcoming) calls this awareness “intermodal feature binding awareness.” Psychologists have long assumed that multimodal perceptions such as this one are the result of a subpersonal feature binding mechanism (...)
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  33. The Epistemic Import of Affectivity: A Husserlian Account.Jacob Martin Rump - 2017 - Midwest Studies in Philosophy 41 (1):82-104.
    I argue that, on Husserl's account, affectivity, along with the closely related phenomenon of association, follows a form of sui generis lawfulness belonging to the domain of what Husserl calls motivation, which must be distinguished both (1) from the causal structures through which we understand the body third-personally, as a material thing; and also (2) from the rational or inferential structures at the level of deliberative judgment traditionally understood to be the domain of epistemic import. In effect, in addition to (...)
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  34. Emotion regulation in psychopathy.Helen Casey, Robert D. Rogers, Tom Burns & Jenny Yiend - 2013 - Biological Psychology 92:541–548.
    Emotion processing is known to be impaired in psychopathy, but less is known about the cognitive mechanisms that drive this. Our study examined experiencing and suppression of emotion processing in psychopathy. Participants, violent offenders with varying levels of psychopathy, viewed positive and negative images under conditions of passive viewing, experiencing and suppressing. Higher scoring psychopathics were more cardiovascularly responsive when processing negative information than positive, possibly reflecting an anomalously rewarding aspect of processing normally unpleasant material. When required to experience emotional (...)
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  35. Mistake of Law and Sexual Assault: Consent and Mens rea.Lucinda Vandervort - 1987-1988 - Canadian Journal of Women and the Law 2 (2):233-309.
    In this ground-breaking article submitted for publication in mid-1986, Lucinda Vandervort creates a radically new and comprehensive theory of sexual consent as the unequivocal affirmative communication of voluntary agreement. She argues that consent is a social act of communication with normative effects. To consent is to waive a personal legal right to bodily integrity and relieve another person of a correlative legal duty. If the criminal law is to protect the individual’s right of sexual self-determination and physical autonomy, rather than (...)
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  36. (1 other version)Berkeley on God's Knowledge of Pain.Stephen H. Daniel - 2018 - In Stefan Storrie (ed.), Berkeley's Three Dialogues: New Essays. Oxford, United Kingdom: Oxford University Press. pp. 136-145.
    Since nothing about God is passive, and the perception of pain is inherently passive, then it seems that God does not know what it is like to experience pain. Nor would he be able to cause us to experience pain, for his experience would then be a sensation (which would require God to have senses, which he does not). My suggestion is that Berkeley avoids this situation by describing how God knows about pain “among other things” (i.e. as something whose (...)
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  37. Structure, Intentionality and the Given.M. Oreste Fiocco - 2019 - In Christoph Limbeck-Lilienau & Friedrich Stadler (eds.), The Philosophy of Perception: Proceedings of the 40th International Ludwig Wittgenstein Symposium. Berlin: De Gruyter. pp. 95-118.
    The given is the state of a mind in its primary engagement with the world. A satisfactory epistemology—one, it turns out, that is foundationalist and includes a naïve realist view of perception—requires a certain account of the given. Moreover, knowledge based on the given requires both a particular view of the world itself and a heterodox account of judgment. These admittedly controversial claims are supported by basic ontological considerations. I begin, then, with two contradictory views of the world per se (...)
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  38. Sticky situations: 'Force' and quantifier domains.Matthew Mandelkern & Jonathan Phillips - forthcoming - Semantics and Linguistic Theory 28.
    When do we judge that someone was forced to do what they did? One relatively well-established finding is that subjects tend to judge that agents were not forced to do actions when those actions violate norms. A surprising discovery of Young & Phillips 2011 is that this effect seems to disappear when we frame the relevant ‘force’-claim in the active rather than passive voice ('X forced Y to φ ' vs. 'Y was forced to φ by X'). Young and Phillips (...)
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  39. A Secular Mysticism? Simone Weil, Iris Murdoch and the Idea of Attention.Silvia Panizza - 2017 - In M. del Carmen Paredes (ed.), Filosofía, arte y mística. Salamanca University Press.
    In this paper I consider Simone Weil’s notion of attention as the fundamental and necessary condition for mystical experience, and investigate Iris Murdoch’s secular adaptation of attention as a moral attitude. After exploring the concept of attention in Weil and its relation to the mystical, I turn to Murdoch to address the following question: how does Murdoch manage to maintain Weil’s idea of attention, even keeping the importance of mysticism, without Weil’s religious metaphysical background? Simone Weil returns to the importance (...)
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  40. Spinozan Meditations on Life and Death.Julie R. Klein - 2021 - In Susan James (ed.), Life and Death in Early Modern Philosophy. Oxford: Oxford University Press. pp. 125-156.
    In Ethics 4, Spinoza argues that “A free man thinks of nothing less than of death, and his wisdom is a meditation on life, not on death” (E4p67). Spinoza’s argument for this claim depends on his view of imagination, reason, and scientia intuitiva and on his notion of conatus. I explicate Spinoza’s view of life in terms of power (potentia) and show that Spinozan death amounts to reconfiguration rather than absolute annihilation. I then show that E4p67 reflects Spinoza’s well-known account (...)
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  41. (1 other version)Kizel, A. (2016). “Pedagogy out of Fear of Philosophy as a Way of Pathologizing Children”. Journal of Unschooling and Alternative Learning, Vol. 10, No. 20, pp. 28 – 47.Kizel Arie - 2016 - Journal of Unschooling and Alternative Learning 10 (20):28 – 47.
    The article conceptualizes the term Pedagogy of Fear as the master narrative of educational systems around the world. Pedagogy of Fear stunts the active and vital educational growth of the young person, making him/her passive and dependent upon external disciplinary sources. It is motivated by fear that prevents young students—as well as teachers—from dealing with the great existential questions that relate to the essence of human beings. One of the techniques of the Pedagogy of Fear is the internalization of the (...)
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  42. O disjuntivismo ecológico e o argumento causal.Eros Moreira de Carvalho - 2023 - Trans/Form/Ação (46):147-174.
    In this paper, I argue that the ecological approach to perception provides resources to overcome the causal argument against disjunctivism. According to the causal argument, since the brain states that proximally cause the perceptual experience and the corresponding hallucinatory one can be of the same type, there would be no good reason to reject that the perceptual experience and the corresponding hallucinatory experience have fundamentally the same nature. Disjunctivism concerning the nature of the experience would then be false. I identify (...)
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  43. Epistemic affordances in gestalt perception as well as in emotional facial expressions and gestures.Klaus Schwarzfischer - 2021 - Gestalt Theory 43 (2):179-198.
    Methodological problems often arise when a special case is confused with the general principle. So you will find affordances only for ‚artifacts’ if you restrict the analysis to ‚artifacts’. The general principle, however, is an ‚invitation character’, which triggers an action. Consequently, an action-theoretical approach known as ‚pragmatic turn’ in cognitive science is recommended. According to this approach, the human being is not a passive-receptive being but actively produces those action effects that open up the world to us. This ‚ideomotor (...)
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  44. Sexuality, Power, and Gangbang: A Foucouldian Analysis of Aannabel Chong's Dissent.Mark Anthony Dacela - 2011 - In Noelle Leslie Dela Cruz & Jeanne Peracullo (eds.), Feminista: Gender, Race and Class in the Philippines, Manila. Anvil. pp. 83-97.
    In January 1995, at the age of 22, Annabel Chong (whose real name is Grace Quek), a former pornographic actress/director set a world record (which has since been topped) for having the most number of sex acts, 251 with about 70 men, over a period of about ten hours, for a film called the World’s Biggest Gangbang. Chong claims in subsequent interviews that more than anything else, she did it to challenge the stereotypical notion that female sexuality is passive—that women (...)
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  45. Heidegger’s Question of Being: the Unity of Topos and Logos.Axel Onur Karamercan - 2023 - Sophia 62 (2):309-325.
    In this article, I elucidate the significance of Heidegger’s ‘question of being’ from a topological point of view by explaining the relationship between his thought of place and language. After exploring various hermeneutic strategies of reading Heidegger’s oeuvre, I turn to Richard Capobianco’s interpretation of Heidegger and critically engage with his idea of the experience of being itself as the ‘luminous self-showing of logos’. In doing so, I explain the later turn from ‘truth’ to ‘place’ and articulate why logos needs (...)
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  46. Intelligently Designing Deliberative Health Care Forums: Dewey's Metaphysics, Cognitive Science and a Brazilian Example.Shane J. Ralston - 2008 - Review of Policy Research 25 (6):619-630.
    Imagine you are the CEO of a hospital [. . .]. Decisions are constantly being made in your organization about how to spend the organization's money. The amount of money available to spend is never adequate to pay for everything you wish you could spend it on, therefore you must set spending priorities. There are two questions you need to be able to answer . . . How should we set priorities in this organization? How do we know when we (...)
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  47. Meaning and the Structure of Consciousness: An Essay in Psycho-Aesthetics.Bruce Burridge Mangan - 1991 - Dissertation, University of California, Berkeley
    This study explores the interface between conscious and nonconscious mental processes using phenomenological analysis, information processing cognitive psychology, connectionism and traditional aesthetic theories. It attempts to explain how global, evaluative information--especially the primitive feeling of 'rightness' or 'making sense'--is represented in consciousness. ;Many lines of evidence confirm and extend William James' nucleus/fringe model of consciousness: surrounding clear experience in focal attention is a fringe of vague experience. Context information in general, and the feeling of rightness in particular, occupy the fringe. (...)
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  48.  59
    The Early Marx's Materialism of Sensibility as Activity: Rejecting a New Myth of the Given.Sabina Vaccarino Bremner - 2023 - In Pietro Gori & Lorenzo Serini (eds.), Practices of truth in philosophy: historical and comparative perspectives. New York, NY: Routledge. pp. 141-160.
    I present a reading of Marx’s critique of what he terms ‘intuitional materialism’, an expression which suggests a close link to Kant’s account of intuition. On my account, Marx advocates a view of sensibility as active, whereas Kant’s account of sensibility has often been interpreted as passive. In so doing, I claim that Marx offers an implicit critique of the conventional distinction between the ‘higher’ and ‘lower’ faculties, encompassing Wilfrid Sellars’ attack on the myth of the given. Marx claims that (...)
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  49. 'Yes, and ...': having it all in improvisation studies.John Sutton - 2021 - In J. McGuirk, S. Ravn & S. Høffding (eds.), Improvisation: The Competence(s) of Not Being in Control. Routledge. pp. 200-209.
    As one of the first readers of this fine collection of chapters in improvisation studies, I’ve been interactively constructing my experiences and interpretations of the chapters as I go along. Engaged reading – like all our characteristic activities – has a substantial improvisatory dimension. Readers are neither passively downloading data transmitted fully formed from the contributors’ minds nor making up whatever we like, projecting our own views onto a blank slate of a book. In forging and sharing here my (...)
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  50. Indexical Realism by Inter-Agentic Reference.Daihyun Chung - 2017 - Journal of Philosophical Ideas (Seoul National University):3-33.
    I happen to believe that though human experiences are to be characterized as pluralistic they are all rooted in the one reality. I would assume the thesis of pluralism but how could I maintain my belief in the realism? There are various discussions in favor of realism but they appear to stay within a particular paradigm so to be called “internal realism”. In this paper I would try to justify my belief in the reality by discussing a special use (...)
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