Journal articles: 'Philosohy of mind'

1

Knowles, Asante James. "Fractal Philosophy: Grounding the Nature of the Mind with Fractals." NeuroQuantology 17, no. 8 (August 25, 2019): 19–23. http://dx.doi.org/10.14704/nq.2019.17.8.2799.

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Zemach, Eddy. "Unconscious Mind or Conscious Minds?" Midwest Studies in Philosophy 10 (1986): 121–49. http://dx.doi.org/10.1111/j.1475-4975.1987.tb00537.x.

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Rhu, Lawrence. "Other Minds and a Mind of One's Own." Conversations: The Journal of Cavellian Studies, no. 7 (March 23, 2020): 158–89. http://dx.doi.org/10.18192/cjcs.vi7.4635.

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In an early round of the famous competition between poetry and philosophy, reason claims the upper hand against emotion. Though Plato achieves nothing like absolute victory for philosophy in this regard, Stanley Cavell rightly discerns that the stakes in this contest are high: nothing less than the soul. Not long after Plato, however, Aristotle ably defends poetry as an art that intends to work beneficially upon the passions to bring about positive results in both the soul and the commonwealth. Later, as Christian culture begins to supersede Hellenistic and Roman alternatives, St. Paul’s resonant prioritizing of charity over eloquence (both human and angelic) starts to carry the day. Early in the third century, Tertulian asks, “What has Athens to do with Jerusalem?” and memorably crystalizes the distinction St. Paul suggests by contrasting light with darkness, Christ with Belial, and idols with the temple of God.

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Oelofsen, Rianna. "DECOLONISATION OF THE AFRICAN MIND AND INTELLECTUAL LANDSCAPE." Phronimon 16, no. 2 (January 29, 2018): 130–46. http://dx.doi.org/10.25159/2413-3086/3822.

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This paper deals with the question of what the goal of African philosophy ought to be. It will argue that African philosophy ought to be instrumental in the project of decolonising the African mind. In order to argue for this conclusion, there will be an investigation with regards to what it might mean to decolonise oneâ€™s mind, and, more precisely, what the relationship is between the decolonisation of the mind and the decolonisation of the intellectual landscape. The intellectual landscape refers to universities and other institutions of knowledge production. The claim is that the decolonisation of the intellectual landscape will result in the decolonisation of the mind. It will be argued that African philosophy has the ability to develop concepts with their roots in Africa, and that this is African philosophyâ€™s main project if taken from a perspective of understanding of African philosophy as â€œphilosophy-in-placeâ€. The development of concepts rooted in Africa has the prospect of working towards the decolonisation of the African intellectual landscape and so eventually the African mind. As a philosophy which aims for health, African philosophy therefore has a responsibility to focus on such a development of concepts rooted in Africa.

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Sober, Elliott. "The Principle of Conservatism in Cognitive Ethology." Royal Institute of Philosophy Supplement 49 (March 2001): 225–38. http://dx.doi.org/10.1017/s1358246100007189.

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Philosophy of mind is, and for a long while has been, 99% metaphysics and 1% epistemology. Attention is lavished on the question of the nature of mind, but questions concerning how we know about minds are discussed much less thoroughly. University courses in philosophy of mind routinely devote a lot of time to dualism, logical behaviourism, the mind/brain identity theory, and functionalism. But what gets said about the kinds of evidence that help one determine what mental states, if any, an individual occupies? Well, Skinner's puritanical disdain for postulating mental states gets raked over the coals, the problem of other minds gets solved by a perfunctory invocation of the principle of inference to the best explanation, and the Turing test gets discussed, mainly in order to emphasize that it can lead to mistaken answers.

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Eilan, Naomi. "Philosophy of Mind." Philosophers' Magazine, no. 2 (1998): 50–51. http://dx.doi.org/10.5840/tpm1998283.

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Ivanov, Dmitry. "Philosophy of Mind." Philosophical anthropology 4, no. 2 (December 2018): 218–50. http://dx.doi.org/10.21146/2414-3715-2018-4-2-218-250.

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8

Byrne, Alex, and Jaegwon Kim. "Philosophy of Mind." Philosophical Review 107, no. 1 (January 1998): 113. http://dx.doi.org/10.2307/2998317.

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Macpherson, Fiona. "Philosophy of Mind." Philosophical Books 45, no. 3 (July 2004): 255–57. http://dx.doi.org/10.1111/j.1468-0149.2004.00350.x.

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sandis, constantine, and komarine romdenh-romluc. "PHILOSOPHY OF MIND." Philosophical Books 46, no. 2 (April 2005): 170–74. http://dx.doi.org/10.1111/j.1468-0149.2005.00367.x.

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miller, alexander, tom stoneham, and sophie gibb. "PHILOSOPHY OF MIND." Philosophical Books 46, no. 3 (July 2005): 278–84. http://dx.doi.org/10.1111/j.1468-0149.2005.00373d.x.

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12

Sutherland, Stuart. "Philosophy of mind." Nature 313, no. 5998 (January 1985): 163. http://dx.doi.org/10.1038/313163a0.

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13

Smith, Aaron. "Brain‐mind philosophy." Inquiry 29, no. 1-4 (January 1986): 203–15. http://dx.doi.org/10.1080/00201748608602087.

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Moreland, J. P. "Philosophy of Mind." Philosophia Christi 1, no. 1 (1999): 133–36. http://dx.doi.org/10.5840/pc19991113.

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15

Rey, Georges. "Philosophy of mind." Wiley Interdisciplinary Reviews: Cognitive Science 1, no. 5 (August 2, 2010): 648–57. http://dx.doi.org/10.1002/wcs.32.

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Guttenplan, Samuel. "Work Down the Minds: A Sketch of Contemporary Philosophy of Mind." Crítica (México D. F. En línea) 28, no. 82 (January 8, 1996): 67–107. http://dx.doi.org/10.22201/iifs.18704905e.1996.1034.

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17

Pannese, Alessia. "Bodies Divide, Minds Unite: Mirror Neurons and Leibniz’s Philosophy of Mind." Biological Theory 5, no. 3 (September 2010): 264–70. http://dx.doi.org/10.1162/biot_a_00047.

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18

Kail, P. J. E. "Review: Analytic Philosophy and the History of Philosophy." Mind 116, no. 462 (April 1, 2007): 483–86. http://dx.doi.org/10.1093/mind/fzm483.

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19

JOHNSTON, MARK. "Objective Mind and the Objectivity of Our Minds." Philosophy and Phenomenological Research 75, no. 2 (September 2007): 233–68. http://dx.doi.org/10.1111/j.1933-1592.2007.00075.x.

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20

Solomon, Robert C., and William Lyons. "The Philosophy of Mind." Philosophy East and West 46, no. 3 (July 1996): 389. http://dx.doi.org/10.2307/1399531.

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21

Groves, J. Randall. "Comparative Philosophy of Mind." Journal of Indian Philosophy and Religion 10 (2005): 55–73. http://dx.doi.org/10.5840/jipr2005103.

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22

Best, David. "Mind, Art, and Philosophy." Journal of Aesthetic Education 20, no. 3 (1986): 5. http://dx.doi.org/10.2307/3332429.

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23

Kretzmann, Norman. "Aquinas’s Philosophy of Mind." Philosophical Topics 20, no. 2 (1992): 77–101. http://dx.doi.org/10.5840/philtopics199220221.

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24

Bett, Richard. "Hellenistic Philosophy of Mind." Ancient Philosophy 14, no. 1 (1994): 192–200. http://dx.doi.org/10.5840/ancientphil199414162.

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Sung Joo Ryu. "Wonhyo's Philosophy of Mind." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 27 (September 2009): 39–61. http://dx.doi.org/10.35504/kph.2009..27.002.

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Cooper, John M., and Julia Annas. "Hellenistic Philosophy of Mind." Philosophical Review 103, no. 1 (January 1994): 182. http://dx.doi.org/10.2307/2185889.

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27

Peijnenburg, Jeanne. "Reichenbach’s philosophy of mind." British Journal for the History of Philosophy 10, no. 3 (August 2002): 437–53. http://dx.doi.org/10.1080/09608780210143236.

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28

THOMPSON, CLARK. "Hume's Philosophy of Mind." Philosophical Books 23, no. 3 (February 12, 2009): 159–61. http://dx.doi.org/10.1111/j.1468-0149.1982.tb00165.x.

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29

Stoljar, Daniel. "Philosophy: Meditation in mind." Nature 480, no. 7376 (December 2011): 178. http://dx.doi.org/10.1038/480178a.

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30

Echelbarger, Charles. "Wittgenstein’s Philosophy of Mind." Idealistic Studies 19, no. 2 (1989): 182. http://dx.doi.org/10.5840/idstudies198919228.

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31

Bezuidenhout, Anne. "Modern Philosophy of Mind." Teaching Philosophy 19, no. 2 (1996): 209–12. http://dx.doi.org/10.5840/teachphil199619234.

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32

Cirera, Ramon. "Carnap's philosophy of mind." Studies in History and Philosophy of Science Part A 24, no. 3 (August 1993): 351–58. http://dx.doi.org/10.1016/0039-3681(93)90033-g.

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33

Sysoev, Matvey. "William James's Philosophy of Mind: Between Neutral Monism and Panpsychism." Philosophy. Journal of the Higher School of Economics IV, no. 4 (December 30, 2020): 249–65. http://dx.doi.org/10.17323/2587-8719-2020-4-249-265.

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This paper is an introduction to William James' philosophy of mind and is intended to prepare the reader for his work “How Two Minds Can Know One Thing”. The views of William James on three topics in the philosophy of mind are considered: panpsychism, neutral monism, and combination problem. There is a very deep connection between the modern analytical philosophy of mind and the philosophy of this author. A variety of neutral monism, to which James adhered, is analyzed, including the problem of neutrality of substance. Neutral monism in practice does not provide complete independence of a substance from mental and physical properties, and therefore neutral monism may tend to panpsychism if we are not talking about its idealistic varieties. The author concerns the relationship between panpsychism and neutral monism as two approaches to the combination problem. James's panpsychism is analyzed in terms of modern classification. Paper selectively considers individual episodes in James's philosophy in which he adhered to such panpsychism varieties as panexperientialism and panqualityism. The following is a question of the influence of James's combination problem on his philosophy as well as on modern analytical philosophy of mind. At different periods of time, James took, at first glance, mutually exclusive viewpoints on these issues. It is shown that the analysis of James's concept, taking into account the modern development of panpsychism, allows seeing an additional internal consistency in his systematic consideration of the phenomenon of consciousness.

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34

Barnett, Zach. "Philosophy Without Belief." Mind 128, no. 509 (June 29, 2017): 109–38. http://dx.doi.org/10.1093/mind/fzw076.

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35

Thomson-Jones, K. "Cinema, Philosophy, Bergman: On Film as Philosophy, by Paisley Livingston." Mind 121, no. 484 (October 1, 2012): 1095–99. http://dx.doi.org/10.1093/mind/fzs099.

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36

Hunter, J. F. M. "The Concept ‘Mind’." Philosophy 61, no. 238 (October 1986): 439–51. http://dx.doi.org/10.1017/s0031819100061222.

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It is a curious thing about the philosophy of mind, that it includes surprisingly little about minds. In an average anthology on the subject, or a book like Ryle's, one finds discussions of thinking, imagining, believing, willing, remembering, and so on, but not of minds. It seems to be assumed that investigating these topics is investigating minds; but whether that is true is not itself made a topic for investigation.

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37

Graumanis, Zaigonis. "Andra Rubeņa un dažu citu filozofu kritiskās piezīmes par Imanuela Kanta praktisko filozofiju." Sabiedrība un kultūra: rakstu krājums = Society and Culture: conference proceedings, no. XXII (January 6, 2021): 116–23. http://dx.doi.org/10.37384/sk.2020.22.116.

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The article focuses on critical remarks made by acknowledged Latvian philosophers on the practical philosophy of Immanuel Kant. The levels of criticism vary. One of the authors does not criticise Kant's philosophy, but gives an exact description of his teaching. Some other authors show the weaknesses of this philosophy, but Peteris Zalite has openly criticised Kant's teaching of freedom in his doctoral thesis. This article looks in detail at what was written in this regard by Larisa Chuhina (1913-2002) and Andris Rubenis (1951-2017), as well as provides analysis of Kant's work on the grounds of “Metaphysics of virtues” (1785), “Criticism of the practical mind” (1788) and “Metaphysics of virtues” (1797). At the end of the article, the author turns to I. Kant's teaching on the relationship between theoretical and practical minds. The author does not agree with the idea that the theoretical mind and the practical mind are actually the same. The structures of the practical mind include free will, the moral rule, the categorising imperatives, the existence of God, and the immortality of the soul. The author of this article strives to prove that in the human psyche the forms of the practical mind are more strongly anchored than the forms of the theoretical mind, and consequently no equal sign can be put between them.

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38

LEVINSON, J. "Art, Value, and Philosophy." Mind 105, no. 420 (October 1, 1996): 667–82. http://dx.doi.org/10.1093/mind/105.420.667.

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39

Esfeld, M. "Holism and analytic philosophy." Mind 107, no. 426 (April 1, 1998): 365–80. http://dx.doi.org/10.1093/mind/107.426.365.

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40

Mulhall, S. "Review: Heidegger's Later Philosophy." Mind 111, no. 443 (July 1, 2002): 726–30. http://dx.doi.org/10.1093/mind/111.443.726.

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41

Miller, Fred D. "Review: Aristotle: Political Philosophy." Mind 115, no. 458 (April 1, 2006): 430–34. http://dx.doi.org/10.1093/mind/fzl430.

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42

Silverman, Allan. "Review: Plato's Natural Philosophy." Mind 115, no. 459 (July 1, 2006): 765–69. http://dx.doi.org/10.1093/mind/fzl765.

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43

Sharma, Dr Jatinder Kumar. "Understanding the Concept of Sensitisation in Humanities and Social Sciences : An Exploration in Philosophy of Mind." International Journal of Scientific Research 3, no. 3 (June 1, 2012): 308–10. http://dx.doi.org/10.15373/22778179/march2014/103.

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44

Khoma, Oleg. "Spinoza in the focus of national traditions. Stetter, J., & Ramond, C. (Eds.). (2019). Spinoza in 21st-century American and French philosophy: metaphysics, philosophy of mind, moral and political philosophy. London: Bloomsbury Academic." Sententiae 39, no. 2 (December 29, 2020): 207–9. http://dx.doi.org/10.31649/sent39.02.207.

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Review of Stetter, J., & Ramond, C. (Eds.). (2019). Spinoza in 21st-century American and French philosophy: metaphysics, philosophy of mind, moral and political philosophy. London: Bloomsbury Academic.

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45

Stueber, Karsten, and Mark Bevir. "Empathy, Rationality, and Explanation." Journal of the Philosophy of History 5, no. 2 (2011): 147–62. http://dx.doi.org/10.1163/187226311x582293.

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AbstractThis paper describes the historical background to contemporary discussions of empathy and rationality. It looks at the philosophy of mind and its implications for action explanation and the philosophy of history. In the nineteenth century, the concept of empathy became prominent within philosophical aesthetics, from where it was extended to describe the way we grasp other minds. This idea of empathy as a way of understanding others echoed through later accounts of historical understanding as involving re-enactment, noticeably that of R. G. Collingwood. For much of the late twentieth century, philosophers of history generally neglected questions about action explanation. In the philosophy of mind, however, Donald Davidson inspired widespread discussions of the role of folk psychology and rationality in mental causation and the explanation of actions, and some philosophers of history drew on his ideas to reconsider issues related to empathy. Today, philosophers inspired by the discovery of mirror neurons and the theory of mind debate between theory theorists and simulation theorists are again making the concept of empathy central to philosophical analyses of action explanation and to historical understanding.

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46

Pereira, Alfredo. "Steven Horst, Beyond Reduction: Philosophy of Mind and Post-Reductionist Philosophy of Science, Philosophy of Mind Series." Minds and Machines 18, no. 3 (July 8, 2008): 421–23. http://dx.doi.org/10.1007/s11023-008-9106-6.

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47

Crane, Tim. "Mental Substances." Royal Institute of Philosophy Supplement 53 (September 2003): 229–50. http://dx.doi.org/10.1017/s1358246100008353.

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Philosophers of mind typically conduct their discussions in terms of mental events, mental processes, mental properties, mental states—but rarely in terms of minds themselves. Sometimes this neglect is explicity acknowledged. Donald Davidson, for example, writes that ‘there are no such things as minds, but people have mental properties, which is to say that certain psychological predicates are true of them. These properties are constantly changing, and such changes are mental events’. Hilary Putnam agrees, though for somewhat different reasons:The view I have long defended is that the mind is not a thing, talk of our minds is talk of World-involving capabilities that we have and activities that we engage in. As Dewey succinctly put it, ‘Mind is primarily a verb. It denotes all the ways in which we deal consciously and expressly with the situation in which we find ourseleves. Unfortunately, an influential manner of thinking has changed modes of action into an underlying substance that performs the activities in question. It has treated mind as an independent entity which attends, purposes, cares and remembers’. But the traditional view, by treating mental states as states of the ‘underlying substance’, makes them properties of something ‘inside’, and, if one is a materialist philosopher, that means properties of our brains. So the next problem naturally seems to be: ‘Which neurological properties of our brains do these mental properties “reduce” to?’ For how could our brains have properties that aren't neurological? And this is how materialist philosphers saw the problem until the advent of such new alternatives in the philosophy of mind and philosophy of language as Functionalism and Semantic Externalism.

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48

Tuske, J. "Review: Explorations in Philosophy: Essays by J. N. Mohanty, Vol. 1: Indian Philosophy." Mind 113, no. 450 (April 1, 2004): 372–75. http://dx.doi.org/10.1093/mind/113.450.372.

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49

Chisholm, Roderick M. "Bernard Bolzano’s Philosophy of Mind." Philosophical Topics 19, no. 2 (1991): 205–14. http://dx.doi.org/10.5840/philtopics19911928.

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50

Kato, Hisatake. "Philosophy of Mind-A Overview." TRENDS IN THE SCIENCES 9, no. 2 (2004): 12–15. http://dx.doi.org/10.5363/tits.9.2_12.

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Journal articles on the topic 'Philosohy of mind'

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