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The papers in this volume were prepared for Consciousness and Inquiry, a conference jointly sponsored by the National Museum of Man and the Canadian Ethnology Society, and held in London, Ontario in 1981. The papers focus on interests and concerns which characterize contemporary Canadian ethnology.
The relationship of consciousness to brain, which Schopenhauer grandly referred to as the "world knot," remains an unsolved problem within both philosophy and science. The central focus in what follows is the relevance of science---from psychoanalysis to neurophysiology and quantum physics-to the mind-brain puzzle. Many would argue that we have advanced little since the age of the Greek philosophers, and that the extraordinary accumulation of neuroscientific knowledge in this century has helped not at all. Increas ingly, philosophers and scientists have tended to go their separate ways in considering the issues, since they tend to differ in the questions that they ask, the data and ideas which are provided for consideration, their methods for answering these questions, and criteria for judging the acceptability of an answer. But it is our conviction that philosophers and scientists can usefully interchange, at least to the extent that they provide co~straints upon each other's preferred strategies, and it may prove possible for more substantive progress to be made. Philosophers have said some rather naive things by ignoring the extraordinary advances in the neurosciences in the twentieth century. The skull is not filled with green cheese! On the other hand, the arrogance of many scientists toward philosophy and their faith in the scientific method is equally naive. Scientists clearly have much to learn from philosophy as an intellectual discipline.
This book aims to offer an account of conscious experience and of concepts that help us understand empirical reasoning and empirical dialectic. The account offered possesses, it is claimed, two virtues. First, it provides great theoretical freedom. It allows the theoretician freedom to radically reconceive the world. The theoretician may, for example, begin with the conception that colors are genuine qualities of physical bodies and may, in light of empirical findings, shift to the conception that colors are not genuine qualities at all. Second, the account grants empirical reason a great power to constrain: empirical reason can force a particular conception of the self and the world on the rational inquirer. These seemingly contrary virtues are reconciled through a novel treatment of presentation and appearances in the account offered of conscious experience and a novel treatment of ostensive definitions in the account offered of concepts. The argument of the book is buttressed by a critical study of the principal approaches to experience and reason found in the philosophical literature.--
An Enquiry Concerning Human Understanding by David Hume Pdf
Moral philosophy, or the science of human nature, may be treated after two different manners; each of which has its peculiar merit, and may contribute to the entertainment, instruction, and reformation of mankind. The one considers man chiefly as born for action; and as influenced in his measures by taste and sentiment; pursuing one object, and avoiding another, according to the value which these objects seem to possess, and according to the light in which they present themselves. As virtue, of all objects, is allowed to be the most valuable, this species of philosophers paint her in the most amiable colours; borrowing all helps from poetry and eloquence, and treating their subject in an easy and obvious manner, and such as is best fitted to please the imagination, and engage the affections. They select the most striking observations and instances from common life; place opposite characters in a proper contrast; and alluring us into the paths of virtue by the views of glory and happiness, direct our steps in these paths by the soundest precepts and most illustrious examples. They make us feel the difference between vice and virtue; they excite and regulate our sentiments; and so they can but bend our hearts to the love of probity and true honour, they think, that they have fully attained the end of all their labours.
Damasio's Error and Descartes' Truth by Andrew Lee Gluck Pdf
The question of the relationship between mind and body as posed by Descartes, Spinoza, and others remains a fundamental debate for philosophers. In Damasio's Error and Descartes' Truth, Andrew Gluck constructs a pluralistic response to the work of neurologist Antonio Damasio. Gluck critiques the neutral monistic assertions found in Descartes' Error and Looking for Spinoza from a philosophical perspective, advocating an adaptive theory--physical monism in the natural sciences, dualism in the social sciences, and neutral monism in aesthetics. Gluck's work is a significant and refreshing take on a historical debate.
Handbook of Reflection and Reflective Inquiry by Nona Lyons Pdf
Philosophers have warned of the perils of a life spent without reflection, but what constitutes reflective inquiry - and why it’s necessary in our lives - can be an elusive concept. Synthesizing ideas from minds as diverse as John Dewey and Paulo Freire, theHandbook of Reflection and Reflective Inquiry presents reflective thought in its most vital aspects, not as a fanciful or nostalgic exercise, but as a powerful means of seeing familiar events anew, encouraging critical thinking and crucial insight, teaching and learning. In its opening pages, two seasoned educators, Maxine Greene and Lee Shulman, discuss reflective inquiry as a form of active attention (Thoreau’s "wide-awakeness"), an act of consciousness, and a process by which people can understand themselves, their work (particularly in the form of life projects), and others. Building on this foundation, the Handbook analyzes through the work of 40 internationally oriented authors: - Definitional issues concerning reflection, what it is and is not; - Worldwide social and moral conditions contributing to the growing interest in reflective inquiry in professional education; - Reflection as promoted across professional educational domains, including K-12 education, teacher education, occupational therapy, and the law; - Methods of facilitating and scaffolding reflective engagement; - Current pedagogical and research practices in reflection; - Approaches to assessing reflective inquiry. Educators across the professions as well as adult educators, counselors and psychologists, and curriculum developers concerned with adult learning will find the Handbook of Reflection and Reflective Inquiry an invaluable teaching tool for challenging times.
The Nature of Consciousness, the Universe and Everything by Alex Milov Pdf
An evidenced-based compilation of findings across disciplines supported by direct observations and the formal experiments of peer review research. What does it mean to know? Are plants conscious? Is the waggle dance of the honeybee a language? Do fish dream? Can squirrel monkeys learn to perceive the color red? Do chimpanzees lie? In charting the development of consciousness across species the nature of human consciousness is revealed and healthy life choices become clear. In the process, we discover some surprising implications for the ideas of self-concept and free-will. The information compiled here allows for nothing less than an awakening as to who we are in the universe. Though the evidence comes from naturalistic observations and the methods are based on the principles of science, the destination is ultimately spiritual.
The Practice of self-inquiry. by P.V.S. SURYANARAYANA RAJU Pdf
Self-inquiry does not demand any faith, nor does it depend on any system of thought or belief. It demands integrated awareness and right effort which dissolve self centred illusions, limitations, and thus bring about the revelation of blissful reality. If you really want to help others you must discern your own limitation. We must note that self-inquiry is not a theology.A man protecting himself constantly through such knowledge is obviously not a truth seeker.When you want to find something new, the mind must be quiet. If the mind is crowded, filled with the facts and borrowed knowledge they act as the impediment to the new.The difficulty for most of us is that the mind i. e thought has become so important, so predominantly significant that it interferes constantly with anything that may be new, with anything that may exist simultaneously with the known. Thus borrowed knowledge and learning are impediments for those who would seek, for those who would try to understand that which is beyond thought.
How, theorists ask, can our private experiences guide us to knowledge of a mind-independent reality? Exploring topics in logic, philosophy of mind, and epistemology, Anil Gupta proposes a new answer to this age-old question, explaining how conscious experience contributes to the rationality and content of empirical beliefs.
This work takes a basic phenomenological distinction (between the object and the process of consciousness) and examines it both from a historical perspective, and as it applies to the social and political realm. Self-consciousness not only has a cognitive meaning but also constitutes the human subject according to the specific way in which consciousness is grasped. Historically, the author shows that many of the problems that have appeared in the history of the study of human consciousness and self consciousness could either have been avoided altogether or greatly clarified if only both sides of the situation had been seen in conjunction with one another. The author shows how this conceptual clarification can be applied to specific problems concerning the nature of consciousness and to the social and political realm.
An Inquiry Into Consciousness in Husserls and Sartres Philosophy by Singh Archana Pdf
Introduction: What is Consciousness What is man? Is man just a particular kind of matter organized and formed in a particular way or is there something more to the story of man? If man is something more than just inorganic matter then what is that which is more in him? From our daily observation and experience of nature it appears that inorganic matter cannot think or feel. Even in organic kingdom, the lower plant & animal life may be able to feel & react in a restricted way but it does not seem to have the faculty of volition and intentional action. Some higher animals seem to show the possession of the faculty of volition but appear to be lacking self-awareness. The story of man is different. The first & foremost thing is that he is aware of his existence. In other words, he has selfconsciousness. He is conscious of his being conscious. What is the,
