This paper attempts to answer a central question in unsupervised learning: what does it mean to “make sense” of a sensory sequence? In our formalization, making sense involves constructing a symbolic causal theory that both explains the sensory sequence and also satisfies a set of unity conditions. The unity conditions insist that the constituents of the causal theory – objects, properties, and laws – must be integrated into a coherent whole. On our account, making sense of sensory input is a (...) type of program synthesis, but it is unsupervised program synthesis. Our second contribution is a computer implementation, the Apperception Engine, that was designed to satisfy the above requirements. Our system is able to produce interpretable human-readable causal theories from very small amounts of data, because of the strong inductive bias provided by the unity conditions. A causal theory produced by our system is able to predict future sensor readings, as well as retrodict earlier readings, and impute (fill in the blanks of) missing sensory readings, in any combination. In fact, it is able to do all three tasks simultaneously. We tested the engine in a diverse variety of domains, including cellular automata, rhythms and simple nursery tunes, multi-modal binding problems, occlusion tasks, and sequence induction intelligence tests. In each domain, we test our engine's ability to predict future sensor values, retrodict earlier sensor values, and impute missing sensory data. The Apperception Engine performs well in all these domains, significantly out-performing neural net baselines. We note in particular that in the sequence induction intelligence tests, our system achieved human-level performance. This is notable because our system is not a bespoke system designed specifically to solve intelligence tests, but a general-purpose system that was designed to make sense of any sensory sequence. (shrink)

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

En esta entrevista, Rocío Hernández Arias explica la conceptualización de utopía y las subclasificaciones que se derivan de ella. Para ello, fue esencial precisar la orientación que ha tenido para poder discernir en cuanto al significado de estos postulados. En un primer instante, distingue sus respectivos campos semánticos y los arguye desde un recuento histórico. Por ejemplo, hace referencia a la utopía literaria, la utopía empírica y la utopía hispánica. Luego de diferenciarlos, comenta acerca de uno de sus (...) hallazgos relevantes, que es el poder haber auscultado el vínculo de la utopía con la libertad. Dicho de otro modo, para ella, es imprescindible detectar también la trabazón de literatura utópica con el movimiento libertario. Asimismo, aparte de la fundamentación que realiza sobre el término de utopía, será necesaria la alegación que le brinda a la noción de anarquía y cómo se desarrolla en la historia de Hispanoamérica. Es así como Hernández Arias logra dominar estas teorías y taxonomías para extrapolar sus conocimientos en otro tipo de discursos. A su vez, esto revela la constante confrontación que existirá entre múltiples disciplinas: la filosofía, la política, la historia, la literatura y la sociología. Por lo tanto, el aporte de esta entrevista se encuentra en la trascendencia que tienen las categorías multidisciplinarias en el decurso del tiempo y cómo estas se han incorporado en la ideología perenne de los ciudadanos. (shrink)

Number words seemingly function both as adjectives attributing cardinality properties to collections, as in Frege’s ‘Jupiter has four moons’, and as names referring to numbers, as in Frege’s ‘The number of Jupiter’s moons is four’. This leads to what Thomas Hofweber calls Frege’s Other Puzzle: How can number words function as modifiers and as singular terms if neither adjectives nor names can serve multiple semantic functions? Whereas most philosophers deny that one of these uses is genuine, we instead argue that (...) number words, like many related expressions, are polymorphic, having multiple uses whose meanings are systematically related via type shifting. (shrink)

By definition, pain is a sensory and emotional experience that is felt in a particular part of the body. The precise relationship between somatic events at the site where pain is experienced, and central processing giving rise to the mental experience of pain remains the subject of debate, but there is little disagreement in scholarly circles that both aspects of pain are critical to its experience. Recent experimental work, however, suggests a public view that is at odds with this conceptualisation. (...) By demonstrating that the public does not necessarily endorse central tenets of the “mental” view of pain (subjectivity, privacy, and incorrigibility), experimental philosophers have argued that the public holds a more “body-centric” view than most clinicians and scholars. Such a discrepancy would have important implications for how the public interacts with pain science and clinical care. In response, we tested the hypothesis that the public is capable of a more “mind-centric” view of pain. Using a series of vignettes, we demonstrate that in situations which highlight mental aspects of pain the public can, and does, recognize pain as a mental phenomenon. We also demonstrate that the public view is subject to context effects, by showing that the public’s view is modified when situations emphasizing mental and somatic aspects of pain are presented together. (shrink)

Background Consent policies for post-mortem organ procurement (OP) vary throughout Europe, and yet no studies have empirically evaluated the ethical implications of contrasting consent models. To fill this gap, we introduce a novel indicator of governance quality based on the ideal of informed support, and examine national differences on this measure through a quantitative survey of OP policy informedness and preferences in seven European countries. -/- Methods Between 2017–2019, we conducted a convenience sample survey of students (n = 2006) in (...) Austria (AT), Belgium (BE), Denmark (DK), Germany (DE), Greece (GR), Slovenia (SI) and Spain (ES), asking participants about their donation preferences, as well as their beliefs and views about the policy in place. From these measures, we computed indices of informedness, policy support, and fulfilment of unexpressed preferences, which we compared across countries and consent systems. -/- Results Our study introduces a tool for analyzing policy governance in the context of OP. Wide variation in policy awareness was observed: Most respondents in DK, DE, AT and BE correctly identified the policy in place, while those in SI, GR and ES did not. Respondents in opt-out countries (AT, BE, ES and GR) tended to support the policy in place (with one exception, i.e., SI), whereas those in opt-in countries (DE and DK) overwhelmingly opposed it. These results reveal stark differences in governance quality across countries and consent policies: We found a preponderance of informed opposition in opt-in countries and a general tendency towards support–either informed or uninformed–in opt-out countries. We also found informed divergence in opt-in countries and a tendency for convergence–either informed or uninformed–among opt-out countries. -/- Conclusion Our study offers a novel tool for analyzing governance quality and illustrates, in the context of OP, how the strengths and weaknesses of different policy implementations can be estimated and compared using quantitative survey data. (shrink)

Since 1968, the irreversible loss of functioning of the whole brain, called brain death, is assimilated to individual’s death. The almost universal acceptance of this neurological criterion of death had decisive consequences for the contemporary medicine, such as the withdrawal of mechanical ventilation in these patients and organ retrieval for transplantation. The new criterion was successfully accepted in part because the assimilation of brain death state to death was presented by medicine --and acritically assumed by most of societies-- as a (...) scientific and objective fact. Nevertheless, many people do not think that the patients suffering brain death are actually dead. We show here that those people are not necessarily wrong. It can be argued that, in fact, the justification of the neurological criterion is not scientific but moral. We outline the thesis that the problem surrounding the vital status of brain dead patients is due to a confusion between factual and normative questions. Furthermore, we claim that the donation of organs and the withdrawal of life-support could be ethically acceptable even if the patients suffering brain death are considered as alive. As an alternative to the dead donor rule, we propose a justification for organ donation of brain-dead patients based on the (moral) concepts of harm and consent : what truly justifies the procurement of organs on those patients is not that they are dead, but that they wish to donate their organs and that, since they have irreversibly lost their brain, they cannot be harmed. (shrink)

En la literatura sobre las emociones una de las teorías con mayor fuerza es la llamada “teoría James-Lange”. En esta obra se intenta hacer una crítica a dicha teoría a partir de algunas observaciones de Wittgenstein sobre el uso de conceptos psicológicos, sacando a la luz dos confusiones gramaticales que surgen en ella. Para ello, se construye primero la categoría de “programa de naturalización de las emociones” que recoge las teorías del Descartes, James y Prinz, siguiendo la metodología de Lakatos. (...) Luego, se identifica como problema central el de la naturalización de la intencionalidad. Para luego exponer algunas herramientas de Wittgenstein para estudiar la gramática de la pregunta por el objeto y la intencionalidad las emociones, mostrando que las respuestas del programa de naturalización no son satisfactorias y no respetan las reglas de ciertos usos del lenguaje. (shrink)

The aim of this article is to outline a pragmatist image of science following Rorty’s discussions and critics of epistemology and to develop some consequences of it in the philosophical analysis and its relations to culture. I will deal with some aspects of how scientific practice is construed and understood, and also outline the shift in Philosophy of Science from epistemological to ethical-political concerns that are implied in his proposal. I will contend that this perspective suggests an interesting way of (...) analysing scientific practices, theories, and public policies of it. Furthermore, I will suggest that it successfully connects the most interesting proposals of contemporary scientific views in philosophy. Finally, I will use some examples in physics and biology to illustrate my assertions. (shrink)

Aunque este volumen es un poco anticuado, hay pocos libros populares recientes que tratan específicamente con la psicología del asesinato y es una visión general rápida disponible por unos pocos dólares, por lo que aún así vale la pena el esfuerzo. No hace ningún intento de ser exhaustiva y es algo superficial en los lugares, con el lector se espera que llene los espacios en blanco de sus muchos otros libros y la vasta literatura sobre la violencia. Para una actualización, (...) véase, por ejemplo, Buss, El Manual de Psicología Evolutiva 2a Ed. v1 (2016) p 265, 266, 270 – 282, 388 – 389, 545 – 546, 547, 566 y Buss, Psicología Evolutiva 5º Ed. (2015) p 26, 96 – 97223, 293-4, 300, 309 – 312, 410 y Shackelford y Hansen , La evolución de la violencia (2014). Ha estado entre los mejores psicólogos evolutivos durante varias décadas y cubre una amplia gama de comportamientos en sus obras, pero aquí se concentra casi enteramente en los mecanismos psicológicos que causan que las personas individuales asesinen y sus posibles función evolutiva en el EEE (medio ambiente de adaptación evolutiva — i. e., las llanuras de África durante los últimos millones de años). -/- Los Buss comienzan señalando que como con otros comportamientos, las explicaciones ' alternativas ' como la psicopatología, los celos, el entorno social, las presiones grupales, las drogas y el alcohol, etc. no explican realmente, ya que la pregunta sigue siendo en cuanto a por qué estos producen impulsos homicidas, es decir, son las causas próximas y no las últimas evolutivas (genéticas). Como siempre, inevitablemente se reduce a la aptitud inclusiva (selección de parientes), y por lo tanto a la lucha por el acceso a los compañeros y recursos, que es la máxima explicación para todos los comportamientos en todos los organismos. Los datos sociológicos (y el sentido común) aclaran que los machos más pobres son los más propensos a matar. Él presenta sus propios y otros datos de homicidios de las naciones industrializadas, y las culturas tribales, la matanza conespecífica en animales, la arqueología, los datos del FBI y su propia investigación sobre las fantasías homicidas de las personas normales. Mucha evidencia arqueológica continúa acumulando asesinatos, incluyendo el de grupos enteros, o de grupos menos mujeres jóvenes, en tiempos prehistóricos. -/- Después de examinar los comentarios de Buss, presento un breve resumen de la psicología intencional (la estructura lógica de la racionalidad), que se cubre extensamente en mis muchos otros artículos y libros. -/- Aquellos con mucho tiempo que quieran una historia detallada de violencia homicida desde una perspectiva evolutiva pueden consultar a Steven Pinker ' los mejores ángeles de nuestra naturaleza por qué la violencia ha disminuido ' (2012), y mi revisión de ella, fácilmente disponible en la red y en dos de mis libros recientes. Brevemente, Pinker señala que el asesinato ha disminuido de manera constante y dramática por un factor de alrededor de 30 desde nuestros días como forrajeras. Por lo tanto, a pesar de que las armas ahora hacen que sea extremadamente fácil matar a alguien, el homicidio es mucho menos común. Pinker piensa que esto se debe a varios mecanismos sociales que traen a cabo nuestros "mejores ángeles", pero creo que se debe principalmente a la abundancia temporal de recursos de la violación despiadada de nuestro planeta, junto con una mayor presencia policial, con la comunicación y sistemas de vigilancia y jurídicos que hacen que sea mucho más probable que sea castigado. Esto se hace claro cada vez que hay incluso una ausencia breve y local de la policía. -/- Aquellos que deseen un marco completo hasta la fecha para el comportamiento humano de la moderna dos sistemas punto de vista puede consultar mi libros Talking Monkeys 3ª ed (2019), Estructura Logica de Filosofia, Psicología, Mente y Lenguaje en Ludwig Wittgenstein y John Searle 2a ed (2019), Suicidio pela Democracia 4ª ed (2019), La Estructura Logica del Comportamiento Humano (2019), The Logical Structure de la Conciencia (2019, Entender las Conexiones entre Ciencia, Filosofía, Psicología, Religión, Política y Economía y Delirios Utópicos Suicidas en el siglo 21 5ª ed (2019), Observaciones sobre Imposibilidad, Incompletitud, Paraconsistencia, Indecidibilidad, Aleatoriedad, Computabilidad, Paradoja e Incertidumbre en Chaitin, Wittgenstein, Hofstadter, Wolpert, Doria, da Costa, Godel, Searle, Rodych Berto, Floyd, Moyal-Sharrock y Yanofsky y otras. (shrink)

El presente artículo confronta la abstracción resolutiva con la abstracción inmaterializante tradicional, mostrando, por medio de cuatro vías, que la abstracción resolutiva es una conquista del pensamiento de Tomás de Aquino que conlleva un replanteamiento de la epistemología aquiniana.

In this issue of the Report, James L. Bernat proposes an innovative and sophisticated distinction to justify the introduction of permanent cessation as a valid substitute standard for irreversible cessation in death determination. He differentiates two approaches to conceptualizing and determining death: the biological concept and the prevailing medical practice standard. While irreversibility is required by the biological concept, the weaker criterion of permanence, he claims, has always sufficed in the accepted standard medical practice to declare death. Bernat argues that (...) the medical practice standard may be acceptable on the ground that proving circulatory or brain permanence is sufficient to assure complete accuracy for death diagnosis. -/- The topic requires public deliberation: processes to survey people's opinions and mechanisms to channel their opinions into policy-making. What is at stake is the nature of our society. Do we want an expertocracy, in which an enlightened few design policies for the greater good of the majority and exploit the lack of public knowledge to achieve compliance? (shrink)

When asked which of our concepts are normative concepts, metaethicists would be quick to list such concepts as GOOD, OUGHT, and REASON. When asked why such concepts belong on the list, metaethicists would be much slower to respond. Matti Eklund is a notable exception. In his recent book, Choosing Normative Concepts, Eklund argues by elimination for “the Normative Role view” that normative concepts are normative in virtue of having a “normative role” or being “used normatively”. One view that Eklund aims (...) to eliminate is “the Metaphysical view” that normative concepts are normative in virtue of referring to normative properties. In addition to arguing that Eklund’s objection looks doubtful by its own lights, we argue that there are several plausible versions of the Metaphysical view that Eklund doesn’t eliminate, defending various claims about normative concepts and their relationships to deliberation, competence, reference, and possession along the way. (shrink)

In this dissertation, I address the question of how to construct scientific theories of emotions that are both conceptually sound and empirically fruitful. To do this, I offer an analysis of the main challenges scientific theories of emotions face, and I propose a meta-theoretical framework to construct scientific concepts of emotions as explications of folk emotion concepts. Part I discusses the main challenges theories of emotions in psychology and neuroscience encounter. The first states that a proper scientific theory of emotions (...) must explain all and only the phenomena under the vernacular term ‘emotion’ with a common set of conceptual resources and under an overarching generic concept of emotion. The second demands that each emotion category corresponds to well-coordinated sets of neural, physiological, and behavioral patterns of responses. I argue that none of the best contemporary theories of emotions in psychology and neuroscience overcomes these challenges. As a result, a new theory of emotions is required. In Part II, I develop the meta-theoretical framework to construct a theory of emotions that overcomes the challenges above. First, I propose a pluralistic account of scientific kinds based on different patterns of projection that various disciplines may take to justify inductive inferences. These are essentialist, historical, and social patterns. Each of these patterns provides a framework to construct different types of scientific concepts. I argue that among the frameworks for scientific kinds available, the one that is best suited to explicate emotion concepts is a functional framework. Consequently, I conclude by recommending scientists pursue functionalist theories of emotions over essentialist, historical, or social theories. (shrink)

With increased visibility of trans people comes increased philosophical interest in gendered language. This chapter aims to look at the research on gendered language in analytic philosophy of language so far, which has focused on two concerns: (1) determining how to define gender terms like ‘man’ and ‘woman’ such that they are trans inclusive and (2) if, or to what extent, we should use gendered language at all. We argue that the literature has focused too heavily on how gendered language (...) can harm trans people, and has not considered how trans people use gendered language to create meaning and joy for ourselves. Pulling from the literature in sociolinguistics, we look at examples of how trans people use language to make their lives better by gaining recognition, playing with gendered language, finding joy in gendered language, and taking control of definitional power, concluding that debates about gendered language need to consider not only how such language harms trans people but also how trans people use it for our own liberation. (shrink)

The present collection of translations arises from our work within Writing Urban Places, a network of researchers interested in the different ways citizens appropriate meaningful built environments through stories, and in doing so are also better able to integrate with others. A key locus in this respect is what our network has termed the ‘mid-sized’ [or ‘intermediate’] European city. Often afforded only cursory attention in the discussion of both culture and society, overlooked in favour of more usual suspects, such urban (...) places allow for a more de-centred, and on occasions regionally focused, view of urban practices, even as they play host to a significant element of contemporary European life and experience. The quest for meaningfulness and appropriation of the urban environment through co-creative, adaptive, and transformative processes (many of which have a textual quality) became central to the theoretical framework of this initiative. Between the individual places in which such processes could be observed and documented, we hypothesized, arises the problem of intermediation – the move from place to place, and its techniques. Translation, more than a textual practice among others, emerged as a structuring consideration of the project at a European scale. Other Destinations is the outcome of this collective process presented here, offering entry into this work to an English-language readership for the first time. We hope that, even as they bring their cities of origin somewhat closer to a new readership, those readers will be uprooted and moved some distance in the direction of these ‘other destinations.’ -/- The edited volume Other Destinations. Translating the Mid-sized European City thus features English translations of 15 21st century (mainly) literary texts published in different media (books, podcasts, journals, online/social media) originally written in languages other than English and that have not previously been translated into English. The selected texts cover the topic of mid-sized European cities, where mid-sized does not solely refer to the size in terms of geographical scope or the number of inhabitants, but also to their socio-historical context of urban identity where these cities are neither metropolises nor small towns, but “other”, lesser-known European cities. The texts selected to be translated in this edited volume cover cities like Volos, Canakkale, Varna, Plovdiv, Durres, Tirana, Porto, Den Haag, Osijek, Salzburg, Naples, Zrenjanin, Loule and others…. The publication intends to enhance the dissemination and accessibility to an international readership of texts about overlooked urban contexts, “other”, lesser-known European cities, their stories and signifying practices in order to develop a better awareness of these cities, their self-constructions, and their responses to the challenges of the present. (shrink)

人们一再说,哲学并没有真正进步,我们仍然被和希腊人一样的哲学问题所占据。但是说这一点的人不明白为什么会这样。因为我们的语言保持不变,并不断引诱我们问同样的问题。只要继续有一个动词,看起来好像它的作用与 吃和喝一样,只要我们仍然有形容词[相同],[真],[false],只要我们继续谈论时间的河流,在广阔的空间,等等,人们会不断绊倒同样的令人费解的困难,发现自己盯着的东西,似乎无法解释,无法清除。更重要 的是,这满足了对超然的渴望,因为只要人们认为他们能看到"人类理解的极限",他们当然相信他们能看到超越这些。 这句话出自路德维希·维特根斯坦,他在大约70年前重新定义了哲学(但大多数人还没有发现这一点)。德内特,虽然他已经作为一个哲学家约40年,是其中之一。也奇怪的是,他和他的主要对手,约翰·西尔,在著名的维 特根斯坦人(西尔与约翰·奥斯汀,德内特与吉尔伯特·莱尔)下学习,但西尔或多或少得到了这一点,而德内特没有,(虽然它正在拉伸的东西打电话给西尔或莱尔·维特根斯坦人)。丹内特是一个强硬的威慑者(尽管他试图 在后门偷偷摸摸现实),也许这是由于莱尔,他的名著 《心灵的概念》(1949年)继续被重印。那本书在驱除鬼魂方面做得非常好,但它离开了机器。 德内特喜欢犯维特根斯坦、莱尔(以及许多其他人)已经详细揭露的错误。我们使用词的意识,选择,自由,意图,粒子,思维,决定,波,因,发生,事件(等等无休止)很少是混乱的来源,但只要我们离开正常生活,进入哲 学(和任何讨论脱离了语言演变的环境——即,单词含义的确切背景)混乱。和大多数人一样,德内特缺乏一个连贯的框架——西尔称之为理性的逻辑结构。我已经大大扩展了这一点,因为我写了这个评论,我最近的文章详细显 示了什么与Dennett的哲学方法是错误的,这可能称为类固醇的山达主义。让我以维特根斯坦的另一句话结束——野心是思想的死亡。 那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Min d和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-20 19年第3次(2019年)和自杀乌托邦幻想21篇世纪4日(2019年)。.

L'America e il mondo sono in procinto di collassare a causa dell'eccessiva crescita demografica, la maggior parte per il secolo scorso, e ora tutto questo, a causa della gente del terzo mondo. Il consumo di risorse e l'aggiunta di altri 4 miliardi di ca. 2100 crolleranno la civiltà industriale e porterà alla fame, alle malattie, alla violenza e alla guerra su scala impressionante. La terra perde almeno l'1% del suo suolo superiore ogni anno, così come si avvicina a 2100, la (...) maggior parte della sua capacità di coltivazione alimentare sarà andato. Miliardi moriranno e la guerra nucleare è tutt'altro che certa. In America, questo è stato enormemente accelerato dalla massiccia immigrazione e dalla riproduzione degli immigrati, unite agli abusi resi possibili dalla democrazia. La natura umana depravata trasforma inesorabilmente il sogno della democrazia e della diversità in un incubo di criminalità e povertà. La Cina continuerà a travolgere l'America e il mondo, finché manterrà la dittatura che limita l'egoismo. La causa principale del collasso è l'incapacità della nostra psicologia innata di adattarsi al mondo moderno, che porta le persone a trattare le persone non correlate come se avessero interessi comuni. L'idea dei diritti umani è una fantasia malvagia promossa dalla sinistra per distogliere l'attenzione dalla spietata distruzione della terra da parte della sfrenata maternità del terzo mondo. Questo, oltre all'ignoranza della biologia e della psicologia di base, porta alle illusioni di ingegneria sociale dei parzialmente istruiti che controllano le società democratiche. Pochi capiscono che se aiuti una persona che fai del male a qualcun altro, non c'è pranzo gratuito e ogni singolo oggetto che qualcuno consuma distrugge la terra in modo irreparabile. Di conseguenza, le politiche sociali ovunque sono insostenibili e una dopo l'altra tutte le società senza rigorosi controlli sull'egoismo crolleranno nell'anarchia o nella dittatura. I fatti più basilari, quasi mai menzionati, sono che non ci sono abbastanza risorse in America o nel mondo per sollevare una percentuale significativa dei poveri dalla povertà e tenerli lì. Il tentativo di farlo sta mandando in bancarotta l'America e distruggendo il mondo. La capacità della terra di produrre cibo diminuisce ogni giorno, così come la nostra qualità genetica. E ora, come sempre, di gran lunga il più grande nemico dei poveri sono gli altri poveri e non i ricchi. Senza cambiamenti drammatici e immediati, non c'è speranza di prevenire il crollo dell'America, o di qualsiasi paese che segua un sistema democratico. (shrink)

简要回顾独特的美国神秘阿迪达(弗兰克林·琼斯)的生活和精神自传。一些版本封面上的贴纸上写着"有史以来最深刻的精神自传",这很可能是真的。我70多岁,读过许多由精神导师和灵性的书,这 是最伟大的之一。当然,这是迄今为止我所见过的启蒙过程最全面、最清晰的描述。即使你对人类最迷人的心理过程毫无兴趣,它还是一个惊人的文件,揭示了很多关于宗教、瑜伽和人类心理学的信息,并探讨了人类可能性的深 度和局限性。我详细地描述了它,并将他的教学与当代印度神秘奥修的教导进行比较。 那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Min d和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-20 19年第3次(2019年)和自杀乌托邦幻想21篇世纪4日 (2019).

唯物論、還元主義、行動論、機能主義、動的システム理論、計算論は一般的な見解であるが、ヴィトゲンシュタインは支離滅裂であると示した。行動の研究は人間の生活のすべてを包含するが、行動は主に自動で無意識であ り、主に言語で表現される意識的な部分(ウィトゲンシュタインは心と同一視する)でさえも、知覚的ではないので、サールが合理性の論理構造(LSR)と呼ぶ枠組みを持つことは重要であり、私は高次思考の記述心理学 (DPHOT)と呼ぶ。ヴィトゲンシュタインとサールが働いた枠組みを要約した後、現代の推論研究によって拡張されたように、私は現代の行動科学を含む行動のほとんどの議論に浸透するカーサーの見解の不十分さを示 します,。私は、彼の本は2冊の本のアマルガムであり、1つは認知心理学の要約であり、もう1つは新しい専門用語を追加して心の標準的な哲学的混乱の要約であることを維持しています。私は、後者は支離滅裂または人 生の漫画の見解とみなされるべきであり、彼の言葉でヴィトゲンシュタインを取ることは、私たちは言語/身体の問題として心/体の問題を考慮することによって成功した自己療法を実践できることを示唆しています。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st Century 4th ed (2019)などを見ることができます。 .

我最近读过许多关于计算极限和宇宙作为计算机的讨论,希望找到一些关于多面体物理学家和决策理论家大卫·沃尔珀特的惊人工作的评论,但没有发现一个引文,所以我提出这个非常简短的总结。Wolpert 证明了一些惊人的不可能或不完整的定理(1992-2008-见arxiv dot org)对推理(计算)的限制,这些极限非常一般,它们独立于执行计算的设备,甚至独立于物理定律,因此,它们适用于计算机、物理和人类行为。他们利用Cantor的对角线、骗子悖论和世界线来提供图灵机器理论的 终极定理,并似乎提供了对不可能、不完整、计算极限和宇宙的见解。计算机,在所有可能的宇宙和所有生物或机制,产生,除其他外,非量子力学不确定性原理和一神论的证明。与柴廷、所罗门诺夫、科莫尔加罗夫和维特根斯 坦的经典作品以及任何程序(因此没有设备)能够生成比它拥有的更大复杂性的序列(或设备)的概念有着明显的联系。有人可能会说,这一工作意味着无政府主义,因为没有比物质宇宙更复杂的实体,从维特根斯坦的观点来看 ,"更复杂的"是毫无意义的(没有满足的条件,即真理制造者或测试)。即使是"上帝"(即具有无限时间/空间和能量的"设备")也无法确定给定的&q uot;数字"是否为"随机",也无法找到某种方式来显示给定的"公式"、"定理"或"句子"或"设备&q uot;(所有这些语言都是复杂的语言)游戏)是特定"系统"的一部分。 那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Mind 和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-201 9年第二次(2019年)》和《自杀乌托邦幻想》第21篇世纪4日 (2019).

In this article, I examine the moral dimensions of gender affirmation. I argue that the moral value of gender affirmation is rooted in what Iris Murdoch called loving attention. Loving attention is central to the moral value of gender affirmation because such affirmation is otherwise too fragile or insincere to have such value. Moral reasons to engage in acts that gender affirm derive from the commitment to give and express loving attention to trans people as a way of challenging their (...) marginalization. In the latter part of the paper, I will discuss how my arguments bear on recent arguments by Robin Dembroff and Daniel Wodak (2018) on the use of gender-neutral language. They argue that we have a duty not to use gender-specific pronouns for anyone. Their conclusion turns, in part, on a rejection of gender affirmation as a moral duty. The value of gender affirmation, rooted in our moral perception of trans people, should make us skeptical of this conclusion, in favor of a more nuanced and pluralistic approach to the ethics of gendering. (shrink)

El artículo tiene como objetivo describir las competencias informacionales a desarrollar durante la formación profesional. Se presenta los referentes teóricos a partir del empleo de un enfoque de sistema que supone el análisis y la síntesis, la inducción y la deducción como métodos de investigación, con el propósito de dar conocer los hitos en las universidades y organizaciones internacionales relacionadas. La modelación fue empleada para la construcción de un nuevo proyecto de desarrollo de competencias informacionales desde la perspectiva de la (...) formación profesional universitaria ajustada a las necesidades de la educación superior en Cuba. El nuevo proyecto se configura en tres unidades básicas (acceso, procesamiento y comunicación), con sus respectivos elementos de competencia, saberes esenciales e indicadores para la evaluación del desempeño. El artículo fundamenta la tesis de que el desarrollo de competencias informacionales debe ser sistemáticamente estructurado, planificado y ejecutado como parte integral de la formación curricular en interacción con los contenidos de las disciplinas docentes, bajo la dirección del profesor y la participación protagónica de los profesionales en formación. -/- ABSTRACT -/- The article aims at describing the competence to be developed during professional training. It presents the theoretical referents by means of an approach system that includes synthesis and analysis, induction and deduction as research methods in order to reveal the milestones of information skills development in universities and related international organizations. Modeling was used for the construction of a new skills development project from the perspective of university professional training according to the needs of Higher Education in Cuba. The new project is composed of three basic units (access, processing and communication), with their respective competence elements, essential knowledge and indicators for the evaluation of the performance. The article supports the theory that information development skills must be systematically structured, planned and implemented as an integral part of the curricular training in interaction with the contents of subjects, under the teacher´s guidance and the active participation of profesionals in training. -/- . (shrink)

私は計算と宇宙の限界に関する最近の議論をコンピュータとして読み、ポリマス物理学者と意思決定理論家デビッド・ウォルパートの驚くべき仕事に関するいくつかのコメントを見つけることを望んでいますが、単一の引用 を見つけていないので、私はこの非常に簡単な要約を提示します。ウォルパートは、計算を行うデバイスから独立し、物理学の法則から独立している推論(計算)の限界に関する驚くべき不可能または不完全な定理(199 2年から2008年のarxiv.org参照)を証明したので、コンピュータ、物理学、人間の行動に適用されます。彼らは、カントールの対角化、嘘つきのパラドックス、ワールドラインを利用して、チューリングマシ ン理論の究極の定理である可能性のあるものを提供し、不可能、不完全性、計算の限界、そしてコンピュータとしての宇宙に関する洞察を提供し、すべての可能な宇宙とすべての存在またはメカニズムを生み出し、とりわけ 非量子機械不確実性原理と単一主義の証明を生み出します。チャイティン、ソロモノフ、コモルガロフ、ヴィトゲンシュタインの古典的な作品と、どのプログラム(したがってデバイスも)が所有するよりも複雑なシーケン ス(またはデバイス)を生成できないという考えには明らかなつながりがあります。この作品の体は、物理的な宇宙よりも複雑な存在はあり得ないので無テズムを意味すると言うかもしれませんし、ヴィトゲンチニアンの観 点から見ると、「より複雑な」は無意味です(満足の条件はありません、すなわち、真実のメーカーやテスト)。「神」(つまり、無限の時間/空間とエネルギーを持つ「デバイス」)でさえ、与えられた「数」が「ランダ ム」であるかどうかを判断したり、与えられた「公式」、定理または「文章」または「デバイス」(これらはすべて複雑な言語ゲームである)が特定の「システム」の一部であることを示す特定の方法を見つけることができ ません。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、21世紀4日(2019年)の「話す猿--哲学、心理学、科学、宗教、政治」を見ることができます。 .

Embora este volume é um pouco datado, há poucos livros populares recentes lidando especificamente com a psicologia do assassinato e é uma visão rápida disponível para alguns dólares, por isso ainda vale bem o esforço. Não faz nenhuma tentativa de ser detalhado e é um tanto superficial nos lugares, com o leitor esperado preencher os espaços em branco de seus muitos outros livros e a literatura vasta na violência. Para uma atualização ver, por exemplo, Buss, O Manual de Psicologia Evolucionária (...) 2ª ed. v1 (2016) p 265, 266, 270 – 282, 388 – 389, 545 – 546, 547, 566 e Buss, Psicologia Evolutiva 5º Ed. (2015) p 26, 96 – 97223, 293-4, 300, 309 – 312, 410 e Shackelford e Hansen , A Evolução da Violência (2014).Ele está entre os principais psicólogos evolucionários por várias décadas e abrange uma ampla gama de comportamentos em suas obras, mas aqui ele se concentra quase inteiramente sobre os mecanismos psicológicos que causam pessoas individuais a assassinar e seus possíveis função evolutiva no EEE (ambiente de adaptação evolutiva — i. e., as planícies da África durante os últimos milhões de anos ou mais). Buss começa por notar que, como com outros comportamentos, explicações ' alternativas ', tais como psicopatologia, ciúme, ambiente social, pressões de grupo, drogas e álcool, etc. não realmente explicam, uma vez que a questão ainda permanece a respeito de por que estes produzem impulsos homicida, ou seja, são as causas proximas e não as últimas evolutivas (genéticas). Como sempre, ele inevitavelmente se resume a aptidão inclusiva (seleção de parentes), e assim a luta pelo acesso a companheiros e recursos, que é a explicação definitiva para todo o comportamento em todos os organismos. Os dados sociológicos (e o senso comum) tornam claro que os machos mais pobres mais jovens são os mais propensos a matar. Ele apresenta seus próprios e outros dados de homicídio de nações industrializadas, e culturas tribais, morte conespecífica em animais, arqueologia, dados do FBI e sua própria pesquisa sobre as fantasias homicida das pessoas normais. Muita evidência arqueológica continua a acumular-se de assassinatos, incluindo o de grupos inteiros, ou de grupos menos jovens fêmeas, em tempos pré-históricos. Depois de examinar os comentários de Buss, apresento um breve resumo da psicologia intencional (a estrutura lógica da racionalidade), que é amplamente coberta em meus muitos outros artigos e livros. Aqueles com um monte de tempo que querem uma história detalhada de violência homicida de uma perspectiva evolutiva pode consultar Steven Pinker ' os melhores 2 anjos da nossa natureza por que a violência diminuiu ' (2012), e minha revisão do mesmo, facilmente disponível na net e em dois dos meus livros recentes. Momentaneamente, Pinker observa que o assassinato diminuiu firmemente e dramàtica por um fator de aproximadamente 30 desde nossos dias como Foragers. Assim, mesmo que as armas agora tornam extremamente fácil para qualquer um matar, homicídio é muito menos comum. Pinker acha que isso é devido a vários mecanismos sociais que trazem os nossos "melhores anjos", mas eu acho que é devido principalmente à abundância temporária de recursos do estupro implacável do nosso planeta, juntamente com a presença policial aumentada, com a comunicação e vigilância e sistemas jurídicos que fazem com que seja muito mais provável que seja punido. Isto torna-se claro cada vez que há mesmo uma breve e local ausência da polícia. Aqueles que desejam um quadro até à data detalhado para o comportamento humano da opinião moderna dos dois sistemas consultar meu livros Falando Macacos 3ª Ed (2019), A Estrutura Lógica da Filosofia, Psicologia, Mente e Linguagem em Ludwig Wittgenstein e John Searle 2a Ed (2019), Suicídio Pela Democracia,4aEd(2019), Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política e Economia Artigos e Análises 2006-2019 (2019), Ilusões Utópicas Suicidas no 21St século 5a Ed (2019), A Estrutura Lógica do Comportamento Humano (2019), e A Estrutura Lógica da Consciência (2019) e outras. (shrink)

Saya telah membaca banyak diskusi baru-baru ini batas komputasi dan alam semesta sebagai komputer, berharap untuk menemukan beberapa komentar pada karya menakjubkan fisikawan polimatematika dan teori keputusan David Wolpert tetapi belum menemukan satu rujukan dan jadi aku menyajikan ringkasan ini sangat singkat. Wolpert terbukti beberapa impotensi yang menakjubkan atau teorema ketidaklengkapan (1992 untuk 2008-Lihat arxiv dot org) pada batas untuk kesimpulan (perhitungan) yang begitu umum mereka independen dari perangkat melakukan komputasi, dan bahkan independen dari hukum fisika, sehingga mereka berlaku di (...) seluruh komputer, fisika, dan perilaku manusia. Mereka memanfaatkan diagonalisasi Cantor, paradoks liar dan worldlines untuk memberikan apa yang mungkin menjadi teorema utama dalam teori mesin Turing, dan tampaknya memberikan wawasan ketidakmungkinan, ketidaklengkapan, batas komputasi, dan alam semesta sebagai komputer, di semua semesta yang mungkin dan semua makhluk atau mekanisme, menghasilkan, antara lain, non-kuantum prinsip ketidakpastian mekanik dan bukti monoteisme. Ada hubungan yang jelas dengan karya klasik Chaitin, Solomonoff, Komolgarov dan Wittgenstein dan dengan anggapan bahwa tidak ada program (dan dengan demikian tidak ada perangkat) dapat menghasilkan urutan (atau perangkat) dengan kompleksitas yang lebih besar daripada memiliki. Orang mungkin mengatakan bahwa tubuh kerja menyiratkan ateisme karena tidak dapat ada entitas yang lebih kompleks daripada alam semesta fisik dan dari sudut pandang Wittgensteinian, ' lebih kompleks ' tidak berarti (tidak memiliki kondisi kepuasan, yaitu, pembuat kebenaran atau tes). Bahkan ' Allah ' (yaitu, sebuah ' device'dengan waktu tak terbatas/ruang dan energi) tidak dapat menentukan apakah yang diberikan ' nomor ' adalah ' acak ', atau menemukan cara tertentu untuk menunjukkan bahwa diberikan ' formula ', ' teorema ' atau ' kalimat ' atau ' perangkat ' (semua ini menjadi permainan bahasa yang kompleks) adalah bagian dari ' sistem ' tertentu. Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan ulasan 2006-2019 2nd Ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

이 책은 조금 일자이지만, 살인의 심리학을 구체적으로 다루는 몇 가지 최근 인기있는 책이 있으며, 그것은 몇 달러에 사용할 수있는 빠른 개요입니다, 그래서 여전히 잘 노력 가치가. 그것은 포괄적 인 시도를하지 않으며, 독자가 그의 많은 다른 책과 폭력에 대한 광대 한 문학에서 공백을 채울 것으로 예상과 함께, 장소에서 다소 피상적이다. 업데이트는 예를 들어, 버스, 진화 심리학 의 핸드북 2nd. V1 (2016) p 265, 266, 270-282, 388-389, 545-546, 547, 566 및 버스, 진화 심리학 5 번째 에드. (2015) p 26, 96-97,223, 293-4, 300, (...) 300, 309-312, 410 및 Shackford2. 그는 수십 년 동안 최고의 진화 심리학자 중 한 명이었으며 그의 작품에서 광범위한 행동을 다루고 있지만, 여기서 그는 거의 전적으로 개인을 살해하게 하는 심리적 메커니즘과 EEA에서 가능한 진화적 기능(진화적 적응 환경, 즉 지난 백만 년 동안 아프리카평원)에 집중하고 있습니다. 버스는 다른 행동과 마찬가지로 정신 병리학, 질투, 사회 환경, 그룹 압력, 약물 및 알코올 등과 같은 '대안'설명이 실제로 설명되지 않는 것으로 시작됩니다. 언제나처럼, 그것은 필연적으로 포괄적 인 피트니스 (친족 선택)로 귀결되며, 모든 유기체의 모든 행동에 대한 궁극적 인 설명인 동료및 자원에 대한 접근을위한 투쟁으로 귀결됩니다. 사회학적 데이터 (그리고 상식)는 젊은 가난한 남성이 죽일 가능성이 가장 높다는 것을 분명히합니다. 그는 선진국과 부족 문화에서 자신의 살인 데이터, 동물, 고고학, FBI 데이터 및 일반 사람들의 살인 환상에 대한 자신의 연구를 제공합니다. 많은 고고학적 증거는 선사 시대에 전체 집단, 또는 젊은 여성을 뺀 집단의 살인을 포함하여 계속 축적되고 있습니다. Buss의 의견을 조사 한 후, 나는 의도적 인 심리학 (합리성의 논리적 구조)에 대한 매우 간략한 요약을 제시하며, 다른 많은 기사와 책에서 광범위하게 다룹니다. 진화적 관점에서 살인 폭력의 상세한 역사를 원하는 많은 시간을 가진 사람들은 스티븐 핑커의 '폭력이 거절된 이유 우리 자연의 더 나은 천사'(2012)와 내 리뷰를, 인터넷과 최근 두 권의 책에서 쉽게 구할 수 있습니다. 간단히 말해서, 핑커는 살인이 포저로 우리 시절부터 약 30 의 요인에 의해 꾸준히 극적으로 감소했다고 지적한다. 그래서, 총은 이제 사람이 죽일 매우 쉽게하지만, 살인은 훨씬 덜 일반적이다. 핑커는 이것이 우리의 '더 나은 천사'를 끌어내는 다양한 사회적 메커니즘 때문이라고 생각하지만, 주로 지구의 무자비한 강간에서 자원이 일시적으로 풍부하고 경찰의 존재가 증가하고 통신 및 감시 및 법적 시스템이 처벌 될 가능성이 훨씬 높기 때문이라고 생각합니다. 이것은 경찰의 짧고 지역 부재도있을 때마다 분명해진다. 현대 의 두 systems보기에서인간의 행동에 대한 포괄적 인 최신 프레임 워크를 원하는 사람들은 내 책을 참조 할 수 있습니다'철학의 논리적 구조, 심리학, 민d와 루드비히 비트겐슈타인과 존 Searle의언어' 2nd ed (2019). 내 글의 더 많은 관심있는 사람들은 '이야기 원숭이를 볼 수 있습니다-철학, 심리학, 과학, 종교와 운명 행성에 정치 - 기사 및 리뷰 2006-2019 3 rd ed (2019) 및 21st 세기 5th ed (2019) 및 기타에서 자살 유토피아 망상. (shrink)

Il materialismo, il riduzionismo, il comportamentalismo, il funzionalismo, la teoria dei sistemi dinamici e il computazionalismo sono punti di vista popolari, ma sono stati mostrati da Wittgenstein come incoerenti. Lo studio del comportamento comprende tutta la vitaumana, ma il comportamento è in gran parte automatico e inconscio e anche la parte cosciente, per lo più espressa nel linguaggio (che Wittgenstein equivale alla mente), non è perspicua, quindi è fondamentale avere un quadro che Searle chiama la struttura logica della razionalità (LSR) (...) e io chiamo la psicologia descrittiva del pensiero dell'ordine superiore (DPHOT). Dopo aver riassunto il quadro elaborato da Wittgenstein e Searle, come esteso dalla ricerca di ragionamento moderno, mostro le inadeguatezze nelle opinioni di Carruther, che pervadono la maggior parte delle discussioni sul comportamento, comprese le scienze comportamentali contemporanee. Io sostengo che il suo libro è un amalgama di due libri, uno una sintesi della psicologia cognitiva e l'altro una sintesi delle confusioni filosofiche standard sulla mente con qualche nuovo gergo aggiunto. Suggerisco che quest'ultimo dovrebbe essere considerato incoerente o come una visione dei cartoni animati della vita e che prendendo Wittgenstein alla sua parola, possiamo praticare l'autoterapia di successo per quanto riguarda il problema della mente / corpo come un problema di lingua / corpo. Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'TalkingMonkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019) . (shrink)

私は哲学者(心理学者)ルートヴィヒ・ヴィトゲンシュタインの有名なコメントから始めますが、ピンカーはほとんどの人と共有しています(進化した先天心理学のデフォルト設定のために)心の機能に関,する特定の偏見 、そしてウィトゲンシュタインは言語、思想、現実の働きに対するユニークで深遠な洞察を提供しています(彼は多かれ少なかれ同じ範囲と見なされています)。reはre、彼が言語の最も華麗で元のアナリストだったこ とを考えると最も残念であるこの巻のヴィトゲンシュタインへの言及だけです。 最後の章では、プラトンの洞窟の有名な比喩を使用して、彼は美しく心(言語、思考、意図的心理学)の概要と本を要約します - 盲目の利己主義の産物は、私たちの遺伝子のコピーを運ぶ近親者のための自動利他主義によってわずかにモデレートされます(包括的なフィットネス)-自動的に動作しますが、それにもかかわらず、私たちがその広大な能 力を利用して世界を生きるために私たちに大きな能力を採用できることを願って、アップビートノートで終わらせようとします。 ピンカーは確かに認識していますが、私たちの心理学についてはるかに多くが含まれているよりも取り残されているという事実についてはほとんど言いません。取り残されたり、最小限の注意を払われたりする人間性への窓 の中には、数学と幾何学、音楽と音、画像、出来事、因果関係、オントロジー(物事のクラスまたは私たちが知っていること), )、認識論(私たちが知っている方法)、性質(信じる、 思考、判断、意図など)と行動の意図的な心理学の残りの部分、神経伝達物質およびエンテオゲン、精神的な状態(例えば、サトリと啓蒙、脳刺激と記録、脳損傷および行動の赤字と障害、ゲームとスポーツ、決定理論(ゲ ーム理論と行動経済学を含む)、動物行動(非常に言語が、共有遺伝学の10億年)。これらの各分野の意図的心理学について、多くの本が書かれています。この本のデータは説明であり、なぜ私たちの脳がこのようにそれ を行うのか、どのように行われるのかを示す説明ではありません。文章をさまざまな方法で使用する方法(つまり、すべての意味を知っている)をどのように知っていますか?これは、ヴィトゲンシュタインが最も活発なレ ベルである、より基本的なレベルで動作する進化心理学です。そして、言葉がthe 使われる文脈=ヴィトゲンシュタインが開拓したアリーナに注目が集まっています。 それにもかかわらず、これは古典的な作品であり、これらの注意を払って、まだ読む価値があります。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st Century 4th ed (2019)などを見ることができます。 .

有名な蟻男E.O.ウィルソンは常に私のヒーローの1人でした-優れた生物学者だけでなく、少なくとも他の人が把握できない、または把握している限り、私たちの性質についての真実をほのめかすための勇敢なマイノリ ティの1人です、政治的便宜のために勤勉に避けます。悲しいことに、彼は、ハーバードの同僚たちの宗教的な熱意によって少なくとも部分的に動機付けられた、科学に対する無知で傲慢な攻撃へのパーティーとして、彼の 長いキャリアを最も率直なやり方で終えています。これは、大学が宗教団体からお金を受け取ったとき、科学雑誌が大きな評判に驚いて、適切な査読を避けられたとき、そして自我が制御不能になることを許可されたときの 卑劣な結果を示しています。それは、進化の本質、科学的方法論の基本、数学と科学の関係、理論の構成要素、そして産業文明の崩壊に容赦なく取り組む際に信仰と寛大さへの態度さえも適切に導く。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st Century 4th ed (2019)などを見ることができます。 .

Pinker는 (우리의 진화 된 타고난 심리학의 기본 설정으로 인해) 마음의 기능에 대한 특정 편견과 Wittgenstein이 독특하고 깊은 통찰력을 제공하기 때문에 철학자 (심리학자) Ludwig Wittgenstein의 유명한 의견으로 시작합니다. 언어, 사고 및 현실의 작업 (그가 다소 공동 확장 적이라고 보았 음)은 다른 곳에서는 발견되지 않았습니다. 이 책에는 위트 겐슈 타인에 대한 언급 만 있으며, 이는 그가 가장 훌륭하고 독창적 인 언어 분석 가라는 점을 고려하면 가장 불행한 일입니다.. 마지막 장에서, 플라톤의 동굴의 유명한 은유를 사용하여, 그는 아름답게 마음 (언어, 생각, 의도적 심리학)의 개요와 (...) 책을 요약 - 맹목적인 이기심의 제품, 우리의 유전자의 사본을 들고 가까운 친척에 대한 자동화 된 이타주의에 의해 약간만 중재 (포함 피트니스)-- 자동으로 작동하지만, 우리가 결코 희망을 부여하여 낙관적 인메모에 종료하려고 하지만, 우리는 결코 우리가 희망을 부여하여 낙관적 인 메모에 종료하려고 합니다. 핑커는 확실히 알고 있지만 우리의 심리학에 대한 훨씬 더 포함보다 제외된다는 사실에 대해 거의 말한다. 방치되거나 최소한의 주의를 기울이는 인간의 본성에 대한 창 중에는 수학과 기하학, 음악 및 사운드, 이미지, 이벤트 및 인과 관계, 온톨로지 (사물의 클래스 또는 우리가 알고있는 것), 대부분의 epistemology (우리가 알고있는 방법), 성향 (믿는, 생각, 판단, 의도 등) 행동의 의도적 인 심리학의 나머지, 신경 전달 물질과 entheogens, 영적 상태 (예를 들어, 사토리와 계몽, 뇌 자극 및 기록, 뇌 손상 및 행동 적자 와 장애, 게임과 스포츠, 결정 이론 (포함. 게임 이론과 행동 경제학), 동물 행동 (매우 작은 언어하지만 십억 년). 많은 책은 의도적 인 심리학의 이러한 각 영역에 대해 작성되었습니다. 이 책의 데이터는 설명이지, 왜 우리의 뇌가 이런 식으로 하는지 또는 어떻게 수행되는지를 보여주는 설명이 아닙니다. 우리는 어떻게 그들의 다양한 방법으로 문장을 사용하는 것을 알 수 있습니까 (즉, 모든 의미를 알고)? 이것은 더 기본적인 수준에서 작동 진화 심리학 – 비트 겐슈타인이 가장 활동적인 수준. 그리고 단어가 사용되는 맥락 = 비트겐슈타인이 개척한 경기장에 대한 관심이 부족합니다. 그럼에도불구하고, 이것은 고전적인 작품이며 이러한 주의사항으로 여전히 읽을 가치가 있습니다. 현대 의 두 systems보기에서인간의 행동에 대한 포괄적 인 최신 프레임 워크를 원하는 사람들은 내 책을 참조 할 수 있습니다'철학의 논리적 구조, 심리학, 민d와 루드비히 비트겐슈타인과 존 Searle의언어' 2nd ed (2019). 내 글의 더 많은 관심있는 사람들은 '이야기 원숭이를 볼 수 있습니다-철학, 심리학, 과학, 종교와 운명 행성에 정치 - 기사 및 리뷰 2006-2019 3 rd 에드 (2019) 및 21st 세기 4번째 에드 (2019) 및 기타에서 자살 유토피아 망상. (shrink)

これは完璧な本ではありませんが、それはユニークであり、最初の400ページほどをスキミングすると、最後の300ページ(約700ページ)は、時間の経過とともに暴力やマナーの社会的変化に行動について知られて いるものを適用するかなり良い試みです。基本的なトピックは、私たちの遺伝学はどのように社会の変化を制御し、制限するかということです。驚くべきことに、彼は動物や人間の社会生活の多くを説明する親族の選択(包 括的なフィットネス)の性質を記述することができません。彼はまた、(ほぼすべての人と同様に)私が高次思考の記述心理学(DPHOT)と呼ぶのを好む合理性の論理的構造(LSR - John Searleの好ましい用語)を記述するための明確な枠組みを欠いている。彼は、人々や地球を虐待し、搾取する他の多くの方法について何かを言うべきでした nearly。暴力の概念を拡張して-、誰かの遺伝子の複製の世界的な長期的な結果を含め、進化がどのように機能するか(すなわち、親族の選択)の性質を把握することは、歴史、現在の出来事、そして物事が今後数百 年でどのように行われる可能性が高いかについて非常に異なる視点を提供します。歴史に対する身体的暴力の減少は、地球の絶え間なく増加する無慈悲な強姦(すなわち、人々が自分の子孫の将来を破壊することによって) 一致している(そして可能になった)ことを知るから始めるかもしれません’。ピンカー(ほとんどの人と同じように)は、重要なのは生物学であるときに、しばしば文化の表面性に気を取られます。ウィルソンの「地球の 社会的征服」とノワクとハイフィールドの「スーパーコオペレータ」の私の最近のレビューをここで、ネット上で「真の利他主義」(グループ選択)の空虚さ、そして親族選択の運営と文化的な言葉で行動を記述することの 無駄と表面性の簡単な要約を参照してください。 これは古典的な自然/育成の問題であり、自然の切り札は無限に育てます。本当に重要なのは、人口と資源破壊の容赦ない増加(医療と技術、警察と軍による紛争抑制による)によって地球に対して行われた暴力です。1日 に約20万人以上の人々(10日ごとに別のラスベガス、毎月別のロサンゼルス)、6海/人/年に入る6トンほどの表土-世界の全ての年間消えていく約1%などは、何らかの奇跡が起こらない限り、生物圏と文明が次の 2世紀の間に大部分が崩壊し、飢餓、悲惨、暴力が起こることを意味します。 暴力的な行為を行う人々のマナー、意見、傾向は、彼らがこの大惨事を避けるために何かを行うことができる限り、関連性はありませんし、私はそれがどのように起こるか分かりません。議論のためのスペースはなく、意味 もありません(はい、私は致命的です)ので、私は彼らが事実であるかのようにいくつかのコメントをします。私が他の人を犠牲にして1つのグループを宣伝することに個人的な利害関係があるとは想像しないでください。 私は78で、子孫も近親者もおらず、政治的、国家的、宗教的なグループと識別せず、デフォルトで属するものを他のすべてと同じように反発的なものと見なしません。 両親は地球上で最悪の生命の敵であり、物事の広い視野を持って、女性の暴力(男性が行うもののほとんどと同様に)は、主にスローモーションで行われ、時間と空間の距離で行われ、主に代理人によって行われているとい う事実を考えると、女性は男性と同じくらい暴力的です。ますます、女性は仲間を持っているかどうかに関係なく子供を産み、1人の女性の繁殖を止める効果は、生殖のボトルネックであるため、平均して1人の男性を止め るよりもはるかに大きい。人は、人々とその子孫が自分の道を来るどんな悲惨さにも豊かに値するという見解を取ることができ、(まれな例外を除いて)金持ちと有名人は最悪の犯罪者です。メリル・ストリープやビル・ゲ イツ、J.Kローリング、そして彼らの子供たちは、将来の世代のために毎年50トンの表土を破壊する可能性がありますが、インドの農家と彼は1トンを破壊する可能性があります。誰かがそれがうまくいくことを否定し 、その子孫に私は「地球上の地獄へようこそ」(WTHOE)と言います。 今日の重点は常に人権であるが、文明がチャンスに耐えるならば、人権に取って代わらなければならないことは明らかである。誰も責任ある市民でなく権利を得る、これは最初に意味するミニマル環境破壊です。あなたの社 会が彼らを作るように頼まなければ、最も基本的な責任は子供ではありません。人々が無作為に繁殖することを可能にする社会や世界は、それが崩壊するまで(または人生が生きる価値がないので恐ろしいポイントに達する )、常に利己的な遺伝子によって悪用されます。社会が人権を第一者として維持し続けるならば、その子孫に対して「WTHOE」は自信を持って言うことができる。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st 世紀 4th ed (2019)などを見ることができます。 .

Anche se questo volume è un po 'datato, ci sono pochi libri popolari recenti che si occupano specificamente della psicologia dell'omicidio ed è una rapida panoramica disponibile per pochi dollari, quindi ne vale comunque la pena. Non fa alcun tentativo di essere completo ed è un po ' superficiale in alcuni punti, con il lettore che si aspetta di riempire gli spazi vuoti dai suoi molti altri libri e la vasta letteratura sulla violenza. Per un aggiornamento vedere ad esempio, Buss, (...) Il Manuale di Psicologia Evolutiva 2nd ed. V1 (2016) p 265, 266, 270–282, 388–389, 545–546, 547, 566 e Buss, Psicologia Evolutiva 5th ed. (2015) p. 26, 96-97.223, 293-4, 300, 309-312, 410 e Shackelford e Hansen, L'evoluzione della violenza (2014).. È stato tra i migliori psicologi evoluzionisti per diversi decenni e copre una vasta gamma di comportamenti nelle sue opere, ma qui si concentra quasi interamente sui meccanismi psicologici che causano l'omicidio delle singole persone e la loro possibile funzione evolutiva nel SEE (Ambiente dell'adattamento evolutivo, cioè le pianure dell'Africa durante gli ultimi milioni di anni o giù di lì). Gli Buss iniziano notando che, come per altri comportamenti, spiegazioni "alternative" come la psicopatologia, la gelosia, l'ambiente sociale, le pressioni di gruppo, le droghe e l'alcol ecc. non spiegano realmente, poiché rimane la questione del motivo per cui questi producono impulsi omicidi, cioè sono le cause prossipate e non quelle evolutive finali (genetiche). Come sempre, inevitabilmente si riduce alla forma fisica inclusiva (selezione dei parenti), e così alla lotta per l'accesso agli accoppiamenti e alle risorse, che è la spiegazione finale per tutti i comportamenti in tutti gli organismi. I dati sociologici (e il buon senso) chiariscono che i maschi più giovani sono i più propensi ad uccidere. Presenta i suoi e altri dati omicidi provenienti da nazioni industrializzate, e culture tribali, uccisioni aspecifiche conspecifiche in animali, archeologia, dati dell'FBI e la propria ricerca sulle fantasie omicidi delle persone normali. Molte prove archeologiche continuano ad accumularsi di omicidi, tra cui quello di interi gruppi, o di gruppi meno giovani femmine, in epoca preistorica. Dopo aver esaminato i commenti di Buss, presento una brevissima sintesi della psicologia intenzionale (la struttura logica della razionalità), che è ampiamente trattata nei miei molti altri articoli e libri. Coloro che hanno un sacco di tempo che vogliono una storia dettagliata della violenza omicida da una prospettiva evolutiva possono consultare 'The Better Angels of Our Nature Why Violence Has Declined' di Steven Pinker e la mia recensione, facilmente disponibile in rete e in due dei miei ultimi libri. In breve, Pinker osserva che l'omicidio è diminuito costantemente e drammaticamente di un fattore di circa 30 dai nostri giorni come raccoglitori. Quindi, anche se le armi ora rendono estremamente facile per chiunque uccidere, la omicidio è molto meno comune. Pinker pensa che ciò sia dovuto a vari meccanismi sociali che mettono in evidenza i nostri "angeli migliori", ma penso che sia dovuto principalmente all'abbondanza temporanea di risorse dallo stupro spietato del nostro pianeta, insieme a una maggiore presenza della polizia, con la comunicazione e la sorveglianza e i sistemi legali che rendono molto più probabile essere puniti. Questo diventa chiaro ogni volta che c'è anche una breve e locale assenza della polizia. Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'Talking Monkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions in the 21st Century 5th ed (2019). (shrink)

"La gente ripete più e più volte che la filosofia non progredisce davvero, che siamo ancora occupati con gli stessi problemi filosofici come erano i greci. Ma le persone che dicono questo non capiscono perché deve essere così. È perché il nostro linguaggio è rimasto lo stesso e continua a sedurrci a fare le stesse domande. Finché continua ad essere un verbo - per essere - che sembra come se funziona allo stesso modo come "mangiare e bere", fintanto che abbiamo (...) ancora gli aggettivi , identici , , , , , false , , possibile , fino a quando continuiamo a parlare di un fiume di tempo, di una distesa di spazio, ecc. , ecc, la gente continuerà a inciampare sulle stesse difficoltà sconcertanti e si troverà a fissare qualcosa che nessuna spiegazione sembra in grado di chiarire. E per di più, questo soddisfa il desiderio del trascendente, perché, nella misura in cui la gente pensa di poter vedere i limitidella comprensione umana, credono ovviamente chepossano vedere al di là di questi.` ' Questa citazione è di Ludwig Wittgenstein che ha ridefinito la filosofia circa 70 anni fa (ma la maggior parte delle persone deve ancora scoprirlo). Dennett, anche se è stato un filosofo per circa 40 anni, è uno di loro. È anche curioso che sia lui che il suo primo antagonista, John Searle, abbiano studiato sotto famosi Wittgensteinians (Searle con John Austin, Dennett con Gilbert Ryle) ma Searle ha più o meno ottenuto il punto e Dennett no, (anche se si sta ccmute cose per chiamare Searle o Ryle Wittgensteinians). Dennett è un duro determinista (anche se cerca di intrufolarsi nella porta sul retro), e forse questo è dovuto a Ryle, il cui famoso libro - Il concetto di mente (1949) continua ad essere ristampato. Quel libro ha fatto un ottimo lavoro di esorciscazione del fantasma,, ma ha lasciato la macchina. Dennett si diverte a commettere gli errori che Wittgenstein, Ryle (e molti altri da allora) hanno esposto in dettaglio. Il nostro uso delle parole coscienza, scelta, libertà, intenzione, particella, pensiero, determina, onda, causa, accaduto, evento (e così via all'infinito) sono raramente fonte diconfusione, ma non appena lasciamo la vita normale ed entriamo nella filosofia (e qualsiasi discussione staccata dall'ambiente in cui il linguaggio si è evoluto,cioè, regna il contesto esatto in cui le parole avevano significatoilcaos). Come la maggior parte, Dennett manca di un quadro coerente - che Searle ha chiamato la struttura logica della razionalità. Ho ampliato su questo considerevolmente da quando ho scritto questa recensione e i miei articoli recenti mostrano in dettaglio cosa c'è di sbagliato con l'approccio di Dennett alla filosofia, che si potrebbe chiamare Scientismo sugli steroidi. Permettetemi di concludere con un'altra citazione di Wittgenstein-- l'ambizione è la morte del pensiero. Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'Talking Monkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019). (shrink)

나는 컴퓨터로 계산과 우주의 한계에 대한 많은 최근의 토론을 읽었습니다, polymath 물리학자 및 결정 이론가 데이비드 울퍼트의 놀라운 작품에 대한 몇 가지 의견을 찾을 수 있기를 바라고 있지만 하나의 인용을 발견하지 않은 그래서 나는이 매우 간단한 요약을 제시. Wolpert는 계산을 수행하는 장치와 는 별개이며 물리학법칙과는 무관하므로 컴퓨터, 물리학 및 인간의 행동에 적용되므로 추론(계산)에 대한 제한에 대해 놀라운 불가능또는 불완전성 정리(1992년에서 2008년 참조 arxiv dot org)를 입증했습니다. 그들은 캔터의 대각선화, 거짓말쟁이 역설 및 세계관을 사용하여 튜링 머신 이론의 궁극적 인 정리가 될 (...) 수있는 것을 제공하고, 겉보기에 불가능, 불완전성, 계산의 한계, 그리고 컴퓨터로서의 우주, 가능한 모든 우주와 모든 존재 또는 메커니즘에서, 생성, 비 양자 기계적 불확실성 및 증거. 차이틴, 솔로모노프, 코몰가로프, 비트겐슈타인의 고전 적 작품과 어떤 프로그램 (따라서 어떤 장치)이 소유보다 더 큰 복잡성시퀀스 (또는 장치)를 생성 할 수 없다는 개념에 명백한 연결이 있습니다. 이 작품의 몸은 물리적 우주보다 더 복잡한 어떤 실체가 있을 수 없고 비트겐슈타인의 관점에서 볼 때 '더 복잡한'은 의미가 없다고 말할 수 있습니다(즉, 진리를 제작자나 시험하는 조건은 없습니다). 심지어 '신'(즉, 무한한 시간과 에너지를 가진 '장치')은 주어진 '숫자'가 '무작위'인지 여부를 결정할 수없으며, 주어진 '수식', '정리' 또는 '문장' 또는 '장치'(이 모든 것이 복잡한 언어 게임)가 특정 '시스템'의 일부임을 보여줄 수 있는 특정 방법을 찾을 수 없습니다. 현대 의 두 systems보기에서인간의 행동에 대한 포괄적 인 최신 프레임 워크를 원하는 사람들은 내 책을 참조 할 수 있습니다'철학의 논리적 구조, 심리학, 민d와 루드비히 비트겐슈타인과 존 Searle의언어' 2nd ed (2019). 내 글의 더 많은 관심있는 사람들은 '이야기 원숭이를 볼 수 있습니다-철학, 심리학, 과학, 종교와 운명 행성에 정치 - 기사 및 리뷰 2006-2019 2nd 에드 (2019) 및 21st 세기 4번째 에드 (2019) 및 기타. (shrink)

Я читал много недавних дискуссий о границах вычислений и Вселенной, как компьютер, надеясь найти некоторые комментарии по удивительной работы физика полимата и теоретик решений Дэвид Вольперт, но не нашли ни одной цитаты, и поэтому я представляю это очень краткое резюме. Вольперт доказал некоторые потрясающие невозможности или теоремы неполноты (1992 до 2008-см arxiv dot org) на пределы выводов (вычисления), которые настолько общие они не зависят от устройства делать вычисления, и даже независимо от законов физики, поэтому они применяются через компьютеры, физика, и (...) поведение человека. Они используют диагоналализацию Кантора, парадокс лжецов и мирские линии, чтобы обеспечить то, что может быть конечной теорему в теории машины Тьюринга, и, казалось бы, дают представление о невозможности, неполноте, пределы вычислений, и Вселенной, как компьютер, во всех возможных вселенных и всех существ или механизмов, генерации, среди прочего, неквантовной неопределенности механического принципа и доказательство монотеизма. Есть очевидные связи с классической работой Чайтина, Соломона, Комольгарова и Витгенштейна и с понятием, что ни одна программа (и, следовательно, ни одно устройство) не может генерировать последовательность (или устройство) с большей сложностью, чем она обладает. Можно сказать, что этот объем работы подразумевает атеизм, поскольку не может быть ни одной сущности, более сложной, чем физическая вселенная, и с точки зрения Витгенштейна, «более сложный» не имеет смысла (не имеет условий удовлетворения, т.е. истины-мейкера или испытания). Даже "Бог" (т.е. "устройство" с безграничным временем /пространством и энергией) не, может определить, является ли данное "число" "случайным", ни найти определенный способ показать, что данная "формула", "теорема" или "предложение" или "устройство" (все это сложные языковые игры) является частью конкретной "системы". Те, кто желает всеобъемлющего до современных рамок для человеческого поведения из современных двух systEms зрения могут проконсультироваться с моей книгой"Логическая структура философии, психологии, Минd иязык в Людвиг Витгенштейн и Джон Сирл" второй ред (2019). Те, кто заинтересован в более моих работ могут увидеть "Говоря обезьян - -Философия, Психология, Наука, Религия и Политика на обреченной планете - Статьи и обзоры 2006-2019 2-й эд (2019) и суицидальные утопические заблуждения в 21-мst веке 4-й ed (2019) th и другие. (shrink)

Alireza Bagheri supports a policy on organ procurement where individuals could choose their own definition of death between two or more socially accepted alternatives. First, we claim that such a policy, without any criterion to distinguish accepted from acceptable definitions, easily leads to the slippery slope that Bagheri tries to avoid. Second, we suggest that a public discussion about the circumstances under which the dead donor rule could be violated is more productive of social trust than constantly moving the line (...) between life and death. (shrink)

Ini adalah pendapat saya bahwa tabel intensionality (rasionalitas, kesadaran, pikiran, pikiran, bahasa, kepribadian dll) yang menonjol di sini menggambarkan lebih atau kurang akurat, atau setidaknya berfungsi sebagai heuristic untuk, bagaimana kita berpikir dan berperilaku, dan sehingga mencakup tidak hanya filsafat dan psikologi, tetapi segala sesuatu yang lain (sejarah, sastra, matematika, politik dll). Perhatikan terutama bahwa intensionalitas dan rasionalitas sebagai I (bersama dengan Searle, Wittgenstein dan lain-lain) melihatnya, mencakup baik sistem linguistik pertimbangan sadar 2 dan tidak disadari otomatis sistem prelinguistik 1 (...) tindakan atau refleks. Aku memberikan survei kritis dari beberapa temuan utama dari dua siswa yang paling terkemuka perilaku zaman modern, Ludwig Wittgenstein dan John Searle, pada struktur Logis intensionality (pikiran, bahasa, kesadaran, perilaku), mengambil sebagai titik awal saya adalah penemuan fundamental Wittgenstein-bahwa semua benar ' filosofis ' masalah adalah sama-kebingungan tentang bagaimana menggunakan bahasa dalam konteks tertentu, dan sehingga semua solusi yang sama-melihat bagaimana bahasa dapat digunakan dalam konteks di masalah sehingga kondisi kebenarannya (kondisi kepuasan atau cos) yang jelas. Masalah dasar adalah bahwa seseorang dapat mengatakan apa-apa kecuali satu tidak bisa berarti (negara yang jelas cos untuk) sembarang ucapan dan makna yang hanya mungkin dalam konteks yang sangat spesifik. Saya menganalisis berbagai tulisan oleh dan tentang mereka dari perspektif modern dari dua sistem pemikiran (Dipopulerkan sebagai ' berpikir cepat, berpikir lambat '), mempekerjakan sebuah meja baru intensionality dan baru sistem ganda nomenklatur. Saya menunjukkan bahwa ini adalah heuristic kuat untuk menggambarkan perilaku. Dengan demikian, Semua perilaku yang erat terhubung jika salah satu mengambil sudut pandang yang benar. The fenomenologis Illusion (terlupakan untuk sistem otomatis kami 1) adalah universal dan meluas tidak hanya di seluruh filsafat tetapi sepanjang hidup. Saya yakin bahwa Chomsky, Obama, Zuckerberg dan Paus akan menjadi tidak percaya jika diberitahu bahwa mereka menderita masalah yang sama seperti Hegel, Husserl dan Heidegger, (atau bahwa mereka hanya berbeda dalam derajat dari obat dan pecandu seks dalam menjadi termotivasi oleh stimulasi dari Coral frontal mereka dengan pengiriman dopamin (dan lebih dari 100 bahan kimia lainnya) melalui tegmentum ventral dan inti accumbens), tapi itu jelas benar. Sementara fenomenolog hanya menyia-nyiakan banyak waktu orang, mereka membuang-buang bumi dan masa depan keturunan mereka. (shrink)

Recently, the concept of "gender identity" has enjoyed a great deal of attention in gender metaphysics. This seems to be motivated by the goal of creating trans-inclusive theory, by explaining trans people's genders. In this paper, we aim to unmotivate this project. Notions of "gender identity" serve important pragmatic purposes for trans people, such as satisfying the curiosity of non-trans people, and, relatedly, securing our access to important goods like legal rights and medical care. However, we argue that this does (...) not mean that "gender identity" is a metaphysically substantial thing that deserves extensive theoretical attention. There are reasons to be skeptical of such a concept. We trace the history of "gender identity," primarily to identify its roots in trans-antagonistic medical theory and its connections to the problematic "wrong-body" model--a legacy that has pathologized and flattened trans experience. Moreover, we argue that trans people primarily use "gender identity" to explain ourselves to non-trans people, rather than to discuss ourselves among ourselves. Thus, we urge theorists to resist the urge to substantiate gender identity. Instead, we encourage the development of new and better concepts, ones that attend to the lived realities of trans community and the flourishing gender terms and practices that are constructed there. If these lived realities are taken seriously, there is no need to “explain” trans people’s genders; we can simply see them as they are. (shrink)

In this essay I analyze a passage from Ludwig Wittgenstein’s On Certainty. This excerpt contains the expression “O, rubbish!” (Ach Unsinn), which I consider to be closely related to the notions of “bullshit” developed by Harry Frankfurt and Gerald A. Cohen. The relevance of this essay is illustrated with lively examples, both related to contemporary society and identified by Wittgenstein about 70 years ago. The paper is organized in six sections containing 1) an introduction to the topic, 2) an explanation (...) of “bullshit” as found in the works of Frankfurt and Cohen, 3) an explanation of Wittgenstein’s work on certainty and propositions beyond doubt, 4) an identification of reasonable and unreasonable doubt and their connection to “bullshit”, 5) an explanation of the different kinds of “bullshit” with the intention of mapping them in relation to each other, and 6) a summarizing conclusion. The main purpose of this paper is to expound on Wittgenstein’s views on “bullshit” and relate them to contemporary philosophy of nonsense. (shrink)

In 2016 Beziau, introduce a more restricted concept of paraconsistency, namely the genuine paraconsistency. He calls genuine paraconsistent logic those logic rejecting φ, ¬φ |- ψ and |- ¬(φ ∧ ¬φ). In that paper the author analyzes, among the three-valued logics, which of these logics satisfy this property. If we consider multiple-conclusion consequence relations, the dual properties of those above mentioned are: |- φ, ¬φ, and ¬(ψ ∨ ¬ψ) |- . We call genuine paracomplete logics those rejecting the mentioned properties. (...) We present here an analysis of the three-valued genuine paracomplete logics. (shrink)

El trabajo analiza la posible implementación del balance social como información a las partes interesadas en búsqueda de transparencia en la gestión procurando responder a la siguiente pregunta de investigación: ¿Qué aspectos se deben considerar a la hora de implementar un balance social en una institución museística en general y en el caso de estudio en particular? -/- El trabajo monográfico tiene como objetivo general elaborar una primera aproximación al balance social de un museo uruguayo, aportando elementos y pautas que (...) sean útiles para su confección. Adicionalmente se analizan los beneficios que aporta la realización de un balance social para la Institución, la viabilidad de la elaboración de un balance social por parte de un museo uruguayo y efectuar una mirada a la cultura como vehículo de inclusión social. -/- El trabajo plantea una investigación basada en el estudio de casos ilustrativos. Para la elección del caso, se consideró que el Museo del Carnaval se mostraba como una organización óptima, a raíz de que es una institución cultural que no solo conserva y exhibe parte del patrimonio material del país (muestras de colecciones carnavalescas), sino que además difunde el carnaval que constituye patrimonio inmaterial de los uruguayos, utilizándolo como herramienta de inclusión social mediante el desarrollo de diferentes programas. -/- A efectos de obtener los datos necesarios para la formulación de las pautas para la elaboración del balance social, se recurrió a una investigación cualitativa, basada en entrevistas abiertas a diferentes miembros de la institución. (shrink)

In this paper, I will explore a concept of person in Kant based on two features: the unity of consciousness and the consciousness of the numerical identity of one’s body in time. The reason for choosing these features is that I take as my starting point the notion of personhood from rational psychology that appears in the major premise of the third paralogism (A361). I will focus on the second feature in order to show that since Kant it is possible (...) to think of the body not merely as an object, but as a subject, i.e., that bodily awareness is self-awareness. I will explain this on the basis of what I will denominate the thesis of corporeality. To develop this thesis, I will draw on passages from Kant’s work and contemporary considerations of bodily awareness, specifically the immunity to error through misidentification. (shrink)

he present study aims to offer an analysis of the analogical discourse on God from STh. I, q.13 a.3-4. Thomas Aquinas's claim consists, mainly, of presenting a solution to the problem of the foundations that support the theological discourse on God. But before analyzing this question, our author has established the conditions of possibility for the knowledge about God. It is just this specific framework of previous questions the place of the debate on the analogy, which is considered, in addition, (...) as a type of indirect language that points beyond itself. Keywords: Analogy, Proportion, Proportionality, Knowledge, Thomas Aquinas. El presente estudio pretende ofrecer un análisis del discurso analógico sobre Dios a partir de STh. I, q.13, aa.3-4. La intención de Tomás de Aquino consiste, principalmente, en presentar una solución al problema de los fundamentos que asisten al discurso teológico sobre Dios. Pero antes de analizar dicha cuestión, nuestro autor ha establecido las condiciones de posibilidad para un conocimiento sobre el mismo. Es precisamente en este marco concreto de cuestiones previas donde se sitúa el debate sobre la analogía, considerada, además, como un tipo de lenguaje indirecto que apunta más allá de sí mismo. Palabras clave: analogía, proporción, proporcionalidad, conocimiento, Tomás de Aquino. T. (shrink)

Abstract: The present study analyzes the anthropological theory of Étinne Bimbenet. It focuses on his proposal for an “expanded anthropocentrism” that admits the anthropological difference between man and animal. His central thesis affirms that realism is a human invention and also constitutes its basic attitude before reality. El presente estudio analiza la teoría antropológica de Étinne Bimbenet. Se centra en su propuesta de un “antropo- centrismo ampliando” que admite la diferencia antropológica entre el hombre y el animal. Su tesis central (...) afirma que el rea- lismo es una invención humana y constituye también su actitud básica ante la realidad. Palabras clave: Antropocentrismo ampliado, nuevo realismo, fenomenología, Étienne Bimbenet. (shrink)

G. W. F. Hegel (1770–1831) has commonly been seen as Europe’s leading philosopher since Kant. His influence extended across the globe down to the Second World War – not least through his dissident disciple, Karl Marx. Since then, despite intermittent revivals, his importance has tended to be eclipsed by a rising tide of anti-modernist polemic, extending from Heidegger to postmodernism. Central to Hegel’s political thought was his view of the French Revolution. But notwithstanding its pivotal role in the development of (...) his ideas, his reaction to that event has been systematically misconstrued. In presenting a more faithful account of Hegel’s interpretation of his own era, the argument presented here places his response to contemporary developments in the context of a series of World Revolutions which framed the meaning of his age. This approach serves to illustrate the unique combination of historical and philosophical reasoning on which Hegel’s thought depended. In the process, reconstructing his arguments raises challenging questions about the applicability of bygone political ideas to later historical periods. (shrink)

How should a machine intelligence perform unsupervised structure discovery over streams of sensory input? One approach to this problem is to cast it as an apperception task [1]. Here, the task is to construct an explicit interpretable theory that both explains the sensory sequence and also satisfies a set of unity conditions, designed to ensure that the constituents of the theory are connected in a relational structure. However, the original formulation of the apperception task had one fundamental limitation: it assumed (...) the raw sensory input had already been parsed using a set of discrete categories, so that all the system had to do was receive this already-digested symbolic input, and make sense of it. But what if we don't have access to pre-parsed input? What if our sensory sequence is raw unprocessed information? The central contribution of this paper is a neuro-symbolic framework for distilling interpretable theories out of streams of raw, unprocessed sensory experience. First, we extend the definition of the apperception task to include ambiguous (but still symbolic) input: sequences of sets of disjunctions. Next, we use a neural network to map raw sensory input to disjunctive input. Our binary neural network is encoded as a logic program, so the weights of the network and the rules of the theory can be solved jointly as a single SAT problem. This way, we are able to jointly learn how to perceive (mapping raw sensory information to concepts) and apperceive (combining concepts into declarative rules). (shrink)