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Bulov, Ilya Y. "Contemporary Concept Nativism: Some Methodological Remarks." Russian Journal of Philosophical Sciences 62, no. 7 (October 10, 2019): 96–109. http://dx.doi.org/10.30727/0235-1188-2019-62-7-96-109.
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The innate knowledge problem is a classical problem in philosophy, which has been known since the classical antiquity. Plato in his dialogues Meno and Phaedo formulated the doctrine of innate ideas and proposed an early version of the poverty of the stimulus argument, which is the most frequently used argument in innate knowledge debates. In the history of philosophy there was also an opposite view. This approach is often associated with J. Locke’s philosophy. Locke thought that all our knowledge about the world is a product of the universal learning mechanisms whose functioning is based on perception. The question about the presence of innate ideas in the human mind still remains relevant. New findings in cognitive science and neurosciences and also some recent arguments from philosophers contribute to the contemporary discussion between the spokesmen of the rival approaches to this problem. The paper presents the investigation of one of the approaches to solving the problem of innate concepts, which is called a “concept nativism.” It highlights the outstanding characteristics of the concept nativism: (a) domain specificity position, (b) belief that domain-specific mechanisms of learning are innate and (c) belief that at least some concepts are innate. The article also proposes an analysis of notions “innateness” and “idea” which is important for understanding nativists’ approach to innate ideas theory. And finally, it describes the most popular nativists’ arguments: (a) references to empirical studies using the preferential looking technique, (b) the poverty of the stimulus argument and (c) the argument from animals.
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Enderle, Jonathan Scott. "Common Knowledge: Epistemology and the Beginnings of Copyright Law." Publications of the Modern Language Association of America 131, no. 2 (March 2016): 289–306. http://dx.doi.org/10.1632/pmla.2016.131.2.289.
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Literary critics' engagement with copyright law has often emphasized ontological questions about the relation between idealized texts and their material embodiments. This essay turns toward a different set of questions—about the role of texts in the communication of knowledge. Developing an alternative intellectual genealogy of copyright law grounded in the eighteenth-century contest between innatism and empiricism, I argue that jurists like William Blackstone and poets like Edward Young drew on Locke's theories of ideas to articulate a new understanding of writing as uncommunicative expression. Innatists understood texts as tools that could enable transparent communication through a shared stock of innate ideas, but by denying the existence of innate ideas empiricists called the possibility of communication into question. And in their arguments for perpetual copyright protection, eighteenth-century jurists and pamphleteers pushed empiricism to its extreme, linking literary and economic value to the least communicative aspects of a text.
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Scott, Dominic. "Platonic Anamnesis Revisited." Classical Quarterly 37, no. 2 (December 1987): 346–66. http://dx.doi.org/10.1017/s000983880003055x.
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The belief in innate knowledge has a history almost as long as that of philosophy itself. In our own century it has been propounded in a linguistic context by Chomsky, who sees himself as the heir to a tradition including such philosophers as Descartes, the Cambridge Platonists and Leibniz. But the ancestor of all these is, of course, Plato's theory of recollection or anamnesis. This stands out as unique among all other innatist theses not simply because it was the first, but also because it is in some respects the strangest: Plato proposed not just a theory of innate knowledge, but of forgotten knowledge, and this, of course, goes hand in hand with his interest in the pre-existence of the soul. But my concern here is with another difference that makes Plato's theory unique, though it is not as clear as the previous one: in fact it has been for the most part over-looked by commentators and scholars. I wish to argue that while other theories of innate knowledge or ideas hold that much of what is innate in us is realized automatically and with ease, be it knowledge of moral principles, the idea of cause and effect or linguistic competence, anamnesis is concerned only with the attainment of hard philosophical knowledge, which most of us never reach.
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Hafertepe, Kenneth. "An Inquiry into Thomas Jefferson's Ideas of Beauty." Journal of the Society of Architectural Historians 59, no. 2 (June 1, 2000): 216–31. http://dx.doi.org/10.2307/991591.
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A careful reading of eighteenth-century aesthetics provides a view of Thomas Jefferson's thinking about art and architecture quite different from the existing scholarly paradigm. Jefferson owned, read, and quoted Enlightenment philosophy and criticism, most notably that of Henry Home, known as Lord Kames. Far from privileging reason over emotion, these philosophers held that all people are created with innate senses of beauty and morality, as well as a rational faculty. Because of the sense of beauty, certain qualities in objects can inspire the idea of beauty in the mind; other ideas of beauty are comparative, requiring use of the rational faculty. Jefferson's aesthetic theory was informed by his understanding of the human mind, which led to an architecture rooted in good proportion and to didactic paintings rooted in history ancient and modern. As with other Enlightenment thinkers, Jefferson endorsed the entire classical tradition, admiring not only the architecture of ancient Rome and modern Paris but also of Palladio and the French Baroque. Similarly, he admired the work of minor Baroque painters as well as the neoclassicism of Jacques-Louis David. Nor was Jeffersonian classicism nationalistic; rather, he endorsed the Enlightenment concept of a universal and uniform standard of taste.
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Armitage, Kevin C. "“The Child Is Born a Naturalist”: Nature Study, Woodcraft Indians, and the Theory of Recapitulation." Journal of the Gilded Age and Progressive Era 6, no. 1 (January 2007): 43–70. http://dx.doi.org/10.1017/s1537781400001602.
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Beginning in the 1890s, the nature study movement advocated direct contact with the natural world to develop in children an appreciation for natural history, the beginnings of scientific inquiry, aesthetic and spiritual interests as well as the motivation to conserve nature. Defense of nature study pedagogy came from the theory of recapitulation. Recapitulation held that as humans developed they repeated the evolutionary history of the human race. Children were thus thought to be like Indians: primitive people with an innate closeness to nature. The most popular proponent of these ideas was Ernest Thompson Seton, widely read author, illustrator, and founder of the nature study boys club, the Woodcraft Indians. Nature study advocates hoped that the theory of recapitulation would allow them to bridge the modern and romantic, antimodern tendencies in their movement. Despite an intense focus on premodern virtues, nature study and the Woodcraft Indians mostly served to ease the tensions and incongruities of modern life.
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Mackevičiūtė, Jūratė, and Skaidrė Žičkienė. "GAMTINIŲ BŪTYBIŲ MORALINIŲ TEISIŲ NEANTROPOCENTRINIAI ETINIAI ARGUMENTAI." Problemos 68 (January 1, 2005): 128–34. http://dx.doi.org/10.15388/problemos.2005..4069.
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Straipsnyje analizuojami žmogaus ir gamtos santykio sampratos aspektai, parodant, kad išplečiama nežmogiškųjų gyvųjų būtybių teisių sfera, pripažįstant gyviems ir negyviems gamtos objektams vidinę vertę, nustatomą pagal moralinius, estetinius ir kitokius kriterijus, ypač matant gyvūnų gebėjimą jausti skausmą, taip pat vadovaujantis nuostata, kad individo teisės laikytinos svarbesnėmis nei visos grupės. XVII amžiuje J. Locke’as teigė, kad kiekvienas žmogus, neatsižvelgiant į rasę ir lytį, turi prigimtines teises į gyvenimą, laisvę, sveikatą, laimės siekimą. Plėtodami aplinkosauginę teoriją ir praktiką, XX amžiaus ekofilosofai moralinių teisių teorijà išplėtė iki natūralios gamtos ir jos objektų, gyviems ir negyviems objektams priskirdami prigimtinų, moralinių teisių kategoriją. Jeigu objektas turi moralinį statusą, tai jis turi ir moralines teises. Apžvelgiami du galimi gyvūnų prigimtinių teisių įrodymai: utilitaristinis ir deontologinis. Apibendrinamos gyvūnų teisių gynėjų pozicijos. Reikšminiai žodžiai: prigimtinė (moralinė) teisė, deontologinis požiūris, utilitarizmas, T. Reganas, P. Singeris.
ARGUMENTS ON NONANTROPOCENTRIC ETHICAL NATURE’S RIGHTSJūratė Mackevičiūtė, Skaidrė Žičkienė
Summary In this article the authors explore preconditions of nonantropocentric ethical nature’s rights. In the 17th century J. Locke proposed a concept of innate rights, maintaining that every man has innate rights to life, freedom, health, striving for happiness. These rights are different from legal rights, which have legal and moral basis recognized by everybody. However, according to Locke, nature has no innate moral rights. Three centuries later, this theory was expanded to nature and its objects, both animate and inanimate by applying the category of innate moral rights. This was performed by Western ecophilosophers, when they were developing theory and practice of protecting the environment. Nowadays the ecological ethics presents two possible proofs of animals’ innate (moral) rights: utilitarianistic and deontological. According to P. Singer, the main representative of the utilitarianistic trend, every live being deserves attention not because of its reason, but because of its ability to feel. The views of T. Regan, the most prominent representative of the deontological trend, are far more radical, as he demands not to reform human’s behaviour towards nature but to end the existence of animal farms and to forbid both commercial and sports hunting. In the context of ecological ethics, protectors of animals’ rights define their trend as the whole of ideas about moral and legal human’s behaviour towards animals. Keywords: innate moral rights, utilitarianistic trend, deontological trend, T. Regan, P. Singer.
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Glebov, Oleg A. "The Concept of Understanding and its Idealistic Interpretation in the Theoretical Philosophy of V.V. Rozanov." History of Philosophy 26, no. 1 (2021): 87–98. http://dx.doi.org/10.21146/2074-5869-2021-26-1-87-98.
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The article is devoted to the analysis of the key provisions of Rozanov’s early theoretical treatise “On Understanding”, which is a model of Russian philosophical idealism. It shows that Rozanov’s work, which anticipated some ideas of hermeneutics and phenomenology in the 20th century, remained unnoticed within the Russian philosophical tradition. The purpose of this article is to reveal the basis of Rozanov’s thesis that the first idea of reason potentially contains all knowledge in unity. The author analyzes the following aspects of Rozanov’s work related to the problem of understanding: the motive and purpose of writing a treatise, the theme of innate ideas, the concept of vivacity of ideas, the theory of potential knowledge and its subject, the cyclical process of understanding, the difference between mind and reason, understanding from knowledge. Rozanov’s interpretation of the idea of reason, the scheme of reason, and the doctrine of number are also reconstructed. The paper concludes: the fundamental thesis of Rozanov about the embeddedness of all knowledge in the unity of the first idea of reason is justified by the primacy of the position of the idea in the taxonomy of cognitive acts. And also, by the fact that the purpose of the cognitive process pushes reason to itself.
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Oldenquist, Andrew. "The Origins of Morality: An Essay in Philosophical Anthropology." Social Philosophy and Policy 8, no. 1 (1990): 121–40. http://dx.doi.org/10.1017/s0265052500003770.
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By what steps, historically, did morality emerge? Our remote ancestors evolved into social animals. Sociality requires, among other things, restraints on disruptive sexual, hostile, aggressive, vengeful, and acquisitive behavior. Since we are innately social and not social by convention, we can assume the biological evolution of the emotional equipment – numerous predispositions to want, fear, feel anxious or secure – required for social living, just as we can assume cultural evolution of various means to control antisocial behavior and reinforce the prosocial kind. Small clans consisting, say, of several extended families whose members cooperated in hunting, gathering, defense, and child-rearing could not exist without a combination of innate and social restraints on individual behavior.I shall argue for a naturalistic theory of morality, by which I do not mean the definitional claims G.E. Moore sought to refute, but a broader and more complex theory that maintains that a sufficient understanding of human nature, history, and culture can fully explain morality; that nothing is left hanging. A theory that coherently brings together the needed biological, psychological, and cultural facts I shall call a philosophical anthropology; it is a theory that:1) takes the good for humans – both an ultimate good (if there is any) and other important goods – to depend on human nature;2) argues that a rudimentary but improving scientific and philosophical theory of human nature now exists, and thus denies that people are “essenceless”;3) takes this theory to be evolutionary and historical, making the question “How did morality originate?” pivotal for ethical theory, but leaves open the empirical question of the relative importance of biological and cultural evolution; and4) takes the origin of the moral ideas to be explainable in terms of human nature and history.
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de Graef, Ortwin. "Congestion of the Brain in an Age of Unpoetrylessness: Matthew Arnold's Digestive Tracts for the Times." Victorian Literature and Culture 26, no. 1 (1998): 87–103. http://dx.doi.org/10.1017/s1060150300002291.
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“Kan kunst de wereld redden?” When Antwerp was cultural capital of Europe in 1993, this question — “Can art save the world?” — was adopted as one of the city's official slogans, prompting the mayor at the time, Bob Cools, to offer his contribution to an answer by way of a quotation: “Culture is to know the best that has been said and thought in the world.” As his source Cools mentioned Literature and Dogma, but in order to register accurately the phrase's critical relation to the salvation of and by culture, we must at least retrace it to its origin in Arnold's work, “The Function of Criticism at the Present Time.” In that essay, Arnold famously argues for the logical priority of criticism over poetry, claiming that poetry can only thrive when it has at its disposal the “materials” of literary creation, the high-quality “ideas” which it is the province of criticism to furnish (270).” The business of criticism is “simply to know the best that is known and thought in the world, and by in its turn making this known, to create a current of true and fresh ideas” (270). Measured by this standard, Arnold finds his own English modernity sadly deficient, representative of “the modern situation in its true blankness and barrenness, and unpoetrylessness” (Letters 126), and bereft of “just that very thing which now Europe most desires, — criticism” (“Function” 258). For in England, more than anywhere else, the critical spirit suffers from the short-sighted pragmatism and innate mindlessness that render the British immune to ideas, a fundamental philistinism that deprives the creative faculty of its materials and stifles the genuine development of criticism according to “the idea which is the law of its being: the idea of a disinterested endeavour to learn and propagate the best that is known and thought in the world, and thus to establish a current of fresh and true ideas” (“Function” 282).
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Callanan, John. "Kant on Nativism, Scepticism and Necessity." Kantian Review 18, no. 1 (February 4, 2013): 1–27. http://dx.doi.org/10.1017/s136941541200026x.
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AbstractKant criticizes the so-called ‘preformation’ hypothesis – a nativist account of the origin of the categories – at the end of the B-Deduction on the ground that it entails scepticism. I examine the historical context of Kant's criticism, and identify the targets as both Crusius and Leibniz. There are two claims argued for in this paper: first, that attending to the context of the opposition to certain forms of nativism affords a way of understanding Kant's commitment to the so-called ‘discursivity thesis’, by contrasting the possession conditions for the categories with those for innate ideas; secondly, it provides an insight with regard to Kant's understanding of the dialectic with scepticism. Kant's claim is that a certain explanatory lacuna that attaches to Humean empiricism can be seen to apply equally to any nativist theory. The lacuna concerns the explanation of the modal purport ofa priorinecessity, i.e. how it is that our consciousness can even distinguish contents that are representedasnecessary features of objects.
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STEINBERG, ODED Y. "THE UNITY OF HISTORY AND PERIODS? THE UNIQUE HISTORICAL PERIODIZATION OF E. A. FREEMAN." Modern Intellectual History 15, no. 3 (October 5, 2016): 651–79. http://dx.doi.org/10.1017/s1479244316000263.
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The Victorian historian E. A. Freeman (1823–92), following Thomas Arnold, promoted the innovative idea of the “unity of history,” according to which history was a linked, recurring cycle without the artificial boundary of periods. In recent research, however, it is little noticed that, along with this “unity” theory, Freeman also emphasized the ruptures and the divisions in history. It is even less noticed that Freeman devised a unique periodization, which abolished AD 476 as the date marking the fall of Rome. Thus the very idea of the “unity of history” seems to contradict the use of periods. The former stressed a historical continuum while the latter denoted historical ruptures. This article argues that Freeman's notion of “race” could, in most cases, solve the apparent tension between these two “divergent” ideas (unity versus periods). Nevertheless, it is also argued that in some exceptional cases Freeman identified other factors besides race (e.g. religion) as transforming the innate racial belonging and the predestined course of history.
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Ayres, Miriam. "The Mystique of Writing: Mysticism and the Poetic Theory of Paul Valéry." Hawliyat 12 (November 19, 2018): 19–34. http://dx.doi.org/10.31377/haw.v12i0.215.
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In his famous Cahiers, the literary crusader Paul Valéry collected thoughts on literature, culture and himself, wrote in an aphoristic style and in an antago- nistic tone reminiscent of Nietzsche, disavowed philosophers and philosophical writing, mocked French literary tradition and extravagantly praised the poetry of Stéphane Mallarmé and the music of Richard Wagner. Dissatisfied with the course of his own poetry, he renounced it for twenty-one years, a period often referred to by his critical readers as the «Great Silence». He never stopped wri- ting, however, and although his ideas on poetry are far from transparent, he appa- rently never had doubts about what literary art should be. He ultimately became obsessed with what he called the essential musical components of poetry, and he thought of the poem as language reduced to perfection. In Analects he writes: «I have an innate horror of the vague; I cannot like what is not clear to me» (1970, ")2). Because he glorifies the poetic process and points to the rigor of writing, he narrates his own «conversion» to poetry and characterizes the task of the poet in a quasi-missionary tone, as if describing a spiritual calling: My intent was never to be a poet... But I have at times chosen to act as if I was one and as good a one as possible, bringing to bear all the attention and all the powers of combination and analysis at my command, so as to penetrate into a poetic state at its purest, without remaining there: as a proof, as a means, as an exercise, as a sacrifice to certain divinities. (qtd. in Grubbs 84; emphasis added)
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Fantham, Elaine. "The Concept of Nature and Human Nature in Quintilian's Psychology and Theory of Instruction." Rhetorica 13, no. 2 (1995): 125–36. http://dx.doi.org/10.1525/rh.1995.13.2.125.
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Abstract: Abstract: Nature is a highly tendentious Word and was already so in the time of Quintilian. Since the Stoic ideal was "to live according to Nature," the concept can be invoked persuasively in every phase of education. But Nature had other regular functions in rhetoric: to demarcate innate talent from acquired skill (Natura vs. Ars); to distinguish reality, the outside world, from verbal imitation; and to privilege preferred patterns of argumentation. These competing uses lead to inconsistencies, especially in presenting the relationship between Nature and imitation. The purpose of this paper is to detect these contradictions and illustrate the assumptions that underlie them in Quintilian's tieatment of invention, organization, and expression.
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Piantadosi, Steven T., and Evelina Fedorenko. "Infinitely productive language can arise from chance under communicative pressure." Journal of Language Evolution 2, no. 2 (April 7, 2017): 141–47. http://dx.doi.org/10.1093/jole/lzw013.
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Abstract Human communication is unparalleled in the animal kingdom. The key distinctive feature of our language is productivity: we are able to express an infinite number of ideas using a limited set of words. Traditionally, it has been argued or assumed that productivity emerged as a consequence of very specific, innate grammatical systems. Here we formally develop an alternative hypothesis: productivity may have rather solely arisen as a consequence of increasing the number of signals (e.g. sentences) in a communication system, under the additional assumption that the processing mechanisms are algorithmically unconstrained. Using tools from algorithmic information theory, we examine the consequences of two intuitive constraints on the probability that a language will be infinitely productive. We prove that under maximum entropy assumptions, increasing the complexity of a language will not strongly pressure it to be finite or infinite. In contrast, increasing the number of signals in a language increases the probability of languages that have—in fact—infinite cardinality. Thus, across evolutionary time, the productivity of human language could have arisen solely from algorithmic randomness combined with a communicative pressure for a large number of signals.
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Goulard, Roman, Cornelia Buehlmann, Jeremy E. Niven, Paul Graham, and Barbara Webb. "A unified mechanism for innate and learned visual landmark guidance in the insect central complex." PLOS Computational Biology 17, no. 9 (September 23, 2021): e1009383. http://dx.doi.org/10.1371/journal.pcbi.1009383.
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Insects can navigate efficiently in both novel and familiar environments, and this requires flexiblity in how they are guided by sensory cues. A prominent landmark, for example, can elicit strong innate behaviours (attraction or menotaxis) but can also be used, after learning, as a specific directional cue as part of a navigation memory. However, the mechanisms that allow both pathways to co-exist, interact or override each other are largely unknown. Here we propose a model for the behavioural integration of innate and learned guidance based on the neuroanatomy of the central complex (CX), adapted to control landmark guided behaviours. We consider a reward signal provided either by an innate attraction to landmarks or a long-term visual memory in the mushroom bodies (MB) that modulates the formation of a local vector memory in the CX. Using an operant strategy for a simulated agent exploring a simple world containing a single visual cue, we show how the generated short-term memory can support both innate and learned steering behaviour. In addition, we show how this architecture is consistent with the observed effects of unilateral MB lesions in ants that cause a reversion to innate behaviour. We suggest the formation of a directional memory in the CX can be interpreted as transforming rewarding (positive or negative) sensory signals into a mapping of the environment that describes the geometrical attractiveness (or repulsion). We discuss how this scheme might represent an ideal way to combine multisensory information gathered during the exploration of an environment and support optimal cue integration.
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Music, Graham. "Babies and bathwaters: attachment, neuroscience, evolution and the left." Soundings 73, no. 73 (December 1, 2019): 111–28. http://dx.doi.org/10.3898/soun.73.09.2019.
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This article challenges thinkers and activists on the left who are over-suspicious of ideas heralding from disciplines such as interpersonal neurobiology, attachment theory, developmental psychology, and perhaps especially, evolutionary theory. Although scepticism is frequently warranted, especially as such discourses are often co-opted for neoliberal or far right ends, there is much in all of them that melds well with critiques of hegemonic social orders, providing potential fuel for those working for social change. Much work, for example that of Amy Cuddy, can be interpreted both conservatively and progressively. Work from within an attachment theory paradigm can play a crucial part in the battle of ideas: it has a huge amount to teach about how to create a more humane and egalitarian world, and in countering neoliberal beliefs that humans are innately primarily aggressive, competitive or selfish, or have selfish genes. The days are now over when the biological, psychological and the social need to be pitted against each other. Rather, they now have to be seen as mutually constituted. The brain is a social organ, embedded, embodied, enactive and extended, in large part a reflection of the social conditions in which it grows.
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Satornino, Cinthia Beccacece, Demetra Andrews, Rebeca Perren, and Michael K. Brady. "Beyond personality: an emergence view of influential consumers." Journal of Consumer Marketing 37, no. 2 (November 22, 2019): 160–69. http://dx.doi.org/10.1108/jcm-11-2018-2964.
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Purpose Previous research studies assume that influential consumers (“influentials”), who play a powerful role in the marketplace, are persuasive (or not) based on innate, static personality traits. By contrast, this paper proposes an emergence-based view of influentials. Grounded in dynamic self-concept theory, this research establishes that individuals possess an “influential” self-concept that can be activated by firm-originated communications. Specifically, the authors examine the impact of firm feedback on the three dimensions of influentials (and the corresponding traits and behaviors): who they are (propensity to connect with others), who they know (WOM) and what they know (expert power). Design/methodology/approach The study tests whether an influential self can be evoked by marketers using a longitudinal experimental test with data collected in three periods. The data are analyzed using a multi-mediation model and partial least squares structural equation modeling. Findings The results reveal that even after controlling for the extroversion trait, firm-originated positive feedback increases perceived expert power of participants, which increases word-of-mouth behavior in a subsequent period, both directly and indirectly via an enhanced propensity to connect with others. Research limitations/implications Cultivating the influential self-concept requires time to ensure that the self-concept is sufficiently realized to become an enduring self-concept. Practical implications By cultivating influentials, practitioners are able to leverage diffusion mechanics and reduce costs and inefficiencies associated with traditional customer relationship management marketing strategies focused on finding them. Social implications These findings have implications across all domains that rely on the diffusion and adoption of ideas or products via influentials, including but not limited to public policy, politics, public health and sustainability, in that influentials can be evoked and leveraged to diffuse ideas in these important social domains. Originality/value This paper provides empirical evidence that firms can evoke influential consumer behavior challenging existing views of influence as a static personality trait. It casts a line to connect influential consumers to the nascent study of social emergence.
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Boyle, Deborah. "Descartes on Innate Ideas." Modern Schoolman 78, no. 1 (2000): 35–51. http://dx.doi.org/10.5840/schoolman20007813.
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Tongo, Constantine Imafidon. "Collective work motivation in knowledge based organizations." Team Performance Management 21, no. 7/8 (October 12, 2015): 386–404. http://dx.doi.org/10.1108/tpm-06-2015-0030.
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Purpose – Collective work motivation (CWM) has been construed as humans’ innate predispositions to effectively undertake team-oriented work activities under ideal conditions (Lindenberg and Foss, 2011). However, management research aimed at explicating its etiology in knowledge-based organizations (KBOs) has been largely ignored. Given that these organizations strive to gain market competitiveness by motivating employees to cooperatively share knowledge, as well as protect organizational specific knowledge from being externally expropriated, it becomes expedient to understand how they can mobilize and sustain CWM that is geared towards the normative goal of knowledge sharing and knowledge protection. Design/methodology/approach – Conceptual insights from the social identity theory were deployed by the study. Findings – Three hypothetical principles derived from the processes of social categorization, social comparison and social identification tentatively mobilize and sustain CWM in KBOs. Originality/value – This paper adopts the social identity perspective to CWM. In so doing, it sees CWM as a team-based intrinsically derived process rather than an extrinsic means of eliciting the motivation of people in KBOs to engage in the normative goal of knowledge sharing and protection.
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Flage, Daniel E., and Clarence A. Bonnen. "Innate Ideas and Cartesian Dispositions." International Studies in Philosophy 24, no. 1 (1992): 65–80. http://dx.doi.org/10.5840/intstudphil19922415.
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Halilovic, Tehran. "Innate ideas in Islamic philosophy." Kom : casopis za religijske nauke 6, no. 1 (2017): 1–16. http://dx.doi.org/10.5937/kom1701001h.
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Jolley, Nicholas. "Leibniz and Malebranche on Innate Ideas." Philosophical Review 97, no. 1 (January 1988): 71. http://dx.doi.org/10.2307/2185100.
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Miles, Murray. "McRae on Innate Ideas: A Rejoinder." Dialogue 27, no. 1 (1988): 29–30. http://dx.doi.org/10.1017/s0012217300019466.
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It will come as no surprise that I have a different interpretation of the four passages in which, McRae claims, Descartes “definitely includes extension and its modes in what is given through the senses”. In the first, Descartes includes extension, etc., among his ideas of corporeal bodies. This is not to say that he includes them among his adventitious ideas, though. All adventitious ideas are ideas of external bodies. But the converse is not true. Not all ideas of corporeal bodies are ipso facto adventitious ideas, for, as I see it, the idea of the true and immutable nature of body is non-sensible and innate. McRae slides from “all adventitious ideas seem to be ideas of external bodies” to “all ideas of external bodies (including extension) are adventitious”.
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Miller, Jon. "Innate ideas in Stoicism and Grotius." Grotiana 22, no. 1 (2001): 157–75. http://dx.doi.org/10.1163/016738312x13397477910909.
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Hedley, Jonathan G., Vladimir B. Teif, and Alexei A. Kornyshev. "Nucleosome-induced homology recognition in chromatin." Journal of The Royal Society Interface 18, no. 179 (June 2021): 20210147. http://dx.doi.org/10.1098/rsif.2021.0147.
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One of the least understood properties of chromatin is the ability of its similar regions to recognize each other through weak interactions. Theories based on electrostatic interactions between helical macromolecules suggest that the ability to recognize sequence homology is an innate property of the non-ideal helical structure of DNA. However, this theory does not account for the nucleosomal packing of DNA. Can homologous DNA sequences recognize each other while wrapped up in the nucleosomes? Can structural homology arise at the level of nucleosome arrays? Here, we present a theoretical model for the recognition potential well between chromatin fibres sliding against each other. This well is different from the one predicted for bare DNA; the minima in energy do not correspond to literal juxtaposition, but are shifted by approximately half the nucleosome repeat length. The presence of this potential well suggests that nucleosome positioning may induce mutual sequence recognition between chromatin fibres and facilitate the formation of chromatin nanodomains. This has implications for nucleosome arrays enclosed between CTCF–cohesin boundaries, which may form stiffer stem-like structures instead of flexible entropically favourable loops. We also consider switches between chromatin states, e.g. through acetylation/deacetylation of histones, and discuss nucleosome-induced recognition as a precursory stage of genetic recombination.
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Kendrick, Nancy. "Why Cartesian Ideas of Sense are Innate." Southern Journal of Philosophy 38, no. 3 (September 2000): 413–28. http://dx.doi.org/10.1111/j.2041-6962.2000.tb00908.x.
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Seidel, George J. "The Fate of Innate Ideas in Fichte." Idealistic Studies 30, no. 1 (2000): 79–90. http://dx.doi.org/10.5840/idstudies20003015.
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Efer, Obasuyi Osa-Francis. "3. Industrial Design and Contextualism: The Applied Arts Constituent/ Curriculum Imperatives in Design Practice and Education." Review of Artistic Education 14, no. 1 (March 2, 2017): 249–61. http://dx.doi.org/10.1515/rae-2017-0031.
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Abstract This paper examined the Curriculum imperatives of Industrial design education and the Contextualism of the principles and practice of disciplines such as Applied Arts and Industrial Design viz-a-viz their constituent and contextual roles and place in design practice/ Industry. The issue of contextualism as it relates to Design and the Applied Arts according to DeRose, K. (2009) would seem to mean a collection of views, theories, principles or philosophy of Design / applied Arts which seems to emphasize the context in which the action principles or purpose of design is understood relative to such a context. ie. In Design, the principles and practice of Applied Arts / Design disciplines (such as in Architecture) for example, contextualism refers to that theory of design in which modern / contemporary designs (buildings, products or structures) are harmonized together with the contemporary design ideals, forms and characteristics peculiar to modern ways/styles of living. (Jencks, 2002). This informed the need and thrust of this paper which was predicated on the consideration of contextualing such a role/place of the Applied Arts as a constituent of Design and spotlighting it to be innately and intrinsically connected to the resultative man-made material culture and society. The paper also seeks to establish that the principles and practice of Design education emphasises the Teacher-learner relationship which is aimed at imparting credible problem solving skills and initiatives such as drawing, drafting (draught-manship), modeling or sculpting (in clay or industrial plasticine) styling and prototype creation (realized by moulding/shaping of the clay material to assume any contour, shape, form or topology of the given object) in ordeer to achieve that innate context and desire for the perfect product so designed. This paper recommends that for any design to succeed it must emplace (strictly) a well articulated Industrial Design Curriculum which elucidates those Applied Arts principles and practice as a constituent/major component part in the Design process of manufacture of any given design initiative.
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Bychkov, Victor. "To the aesthetics of early works of Friedrich Schlegel." Философия и культура, no. 11 (November 2020): 1–14. http://dx.doi.org/10.7256/2454-0757.2020.11.34306.
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The subject of this research is the aesthetics of early works of Friedrich Schlegel. In his aesthetics, Schlegel continues the traditions of German classical philosophy, placing emphasis on the principles of beautiful and sublime in art. Schlegel believes that both, beauty and morality are innate traits of a person, which besides ethical also has “aesthetic imperative”. Beauty, as a ”transcendental factor”, beauty is based on indifferent pleasure and represents the ideal that was reached by the ancient Greek art, while contemporary art does not tend towards it. The higher beauty is organic with nature; two key “elements” comprise the essence of beauty: “phenomenon” and “good”. In broad sense, beauty also embraces the sublime. Schlegel pays particular attention to disgraceful as an aesthetic category that contradicts beautiful and sublime, and draws a sketch of the future theory of disgraceful. He connects disgraceful with human animality, and shows that it is based on the disgusting, painful, agonizing, “indigent chaos” of existence, manifesting an absolute negation. The central aesthetic principles – beautiful and sublime are contradicted by two types of disgraceful: personal and exalted. One of the main components of culture as a humanistic factor, Schelling considers art and determines the three types of culture: natural, organically growing on the basis of mythology (it reached high level in Antiquity), artificial, created on the basis of reason according to aesthetic laws (new-European), and aesthetic that implies special emphasis in culture on aesthetic essence and artistry. Schlegel is persuaded of the fact that further positive development of culture and art is possible only under the control of a “proper” aesthetic theory, the beginning of which he sees in the works of his contemporaries.
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Metaxas, Melinda J. "Are the Most Effective Approaches towards Helping Students with Emotional Behavioural Disorders (EBDs) Predisposed and Trait Based?" Psychiatry International 2, no. 1 (March 21, 2021): 85–107. http://dx.doi.org/10.3390/psychiatryint2010007.
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Trait emotional intelligence (EI) may prove to be most valuable as an approach for dealing with others’ behaviours/emotions via its related psychological processes. Personality trait theory posits that an individual’s level of EI affects their cognitive-affective-behavioural reaction towards students with emotional behavioural disorders (EBDs) and influences the level of difficult behaviour. EI would be an essential element in fostering supportive interactions with students as a way of preventing and/or managing disruptive behaviours. The author explores which individuals are more predisposed to discriminate against EBD students using an attribution model framework and identifies the most effective and supportive EI traits. Two hundred and sixty-one teachers from 51 Victorian schools completed self-report questionnaires, including the Trait Emotional Intelligence Questionnaire. A quantitative survey methodology used vignettes (depicting a student with either mild or severe EBD symptoms), with 50/50 surveys randomly distributed. Teacher EI predicted the behaviour towards students with EBDs, whilst bypassing or biasing conscious thought processing. Combinations of EI traits were identified that produced the most desirable outcomes, demonstrating EI’s propensity to direct reactions towards a more effective or dysfunctional helping approach. The findings suggest that the most effective approaches towards helping EBD students are the innate dispositional reactions that establish the necessary psychological foundations for any successful interaction or outcome. The development of an assessment tool (Assessment Screen for Emotionally Intelligent Teachers (ASET)) lays a sound foundation for profiling teachers with these ideal qualities.
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Gorham, Geoffrey. "Descartes on the Innateness of All Ideas." Canadian Journal of Philosophy 32, no. 3 (September 2002): 355–88. http://dx.doi.org/10.1080/00455091.2002.10716523.
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Though Descartes is traditionally associated with the moderately nativist doctrine that our ideas of God, of eternal truths, and of true and immutable natures are innate, on two occasions he explicitly argued that all of our ideas, even sensory ideas, are innate in the mind (AT 8B 358, AT 3 418; CSM 1 304, CSMK 187). One reason it is surprising to find Descartes endorsing universal innateness is that such a view seems to leave no role for bodies in the production of our ideas of them.
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Et. al., Jagadeesh Peddapudi,. "Generate Various Parameters Of Trv Envelope Synthetic Test Circuit." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (April 11, 2021): 1348–56. http://dx.doi.org/10.17762/turcomat.v12i2.1345.
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The most basic transient a circuit breaker needs to suffer during its activity is the transient recovery voltage (TRV), started by the electric force system as a characteristic response on flow interference. To test high voltage CBs, direct testing utilizing the force system or short out alternators are not practical. The testing of high voltage Circuit Breakers (CBs) of bigger limit requires huge limit of testing station. An equal infusion of short out current and transient voltage to medium and high voltage circuit breaker (CB) by a synthetic model is examined. Transient recovery voltage is made by a capacitor bank and is applied to CB. An optical set off spark gap has been utilized to interrupt short circuit and to introduce of transient recovery voltage that is applied across the contacts of circuit breaker. Transient recovery voltage examination can never be done totally, as the advancement of circuit breaker development and organization configuration goes on. The most widely recognized way to deal with TRV examination is concerning the supposed planned TRV, in which a suspicion of dismissing association between circuit breaker itself and the innate system recovery voltage is being made. Notwithstanding, it actually is by all accounts qualified to examine what circuit breaker means for transient recovery voltage. An ideal grouping to open/close of reinforcement test article and helper circuit breakers inside suitable chance to infuse of recovery voltage. The impact of reactance of inductive flaw current limiter just as distance to blame in short line issue condition on pace of ascent of recovery voltage. A 4-boundaries TRV synthetic test circuit dependent on equal current infusion technique is planned and mimicked for testing 145kV rating circuit-breakers according to new TRV prerequisites given in IEC 62271-100.
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Yacouba, Coulibaly. "Critique of John Locke Objection to the Innate Ideas." Open Journal of Philosophy 06, no. 04 (2016): 302–10. http://dx.doi.org/10.4236/ojpp.2016.64030.
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Stewart-Williams, Steve. "Innate Ideas as a Naturalistic Source of Metaphysical Knowledge." Biology & Philosophy 20, no. 4 (September 2005): 791–814. http://dx.doi.org/10.1007/s10539-004-6835-7.
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Vanzo, Alberto. "Leibniz on Innate Ideas and Kant on the Origin of the Categories." Archiv für Geschichte der Philosophie 100, no. 1 (March 7, 2018): 19–45. http://dx.doi.org/10.1515/agph-2018-0002.
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Abstract: In his essay against Eberhard, Kant denies that there are innate concepts. Several scholars take Kant’s statement at face value. They claim that Kant did not endorse concept innatism, that the categories are not innate concepts and that Kant’s views on innateness are significantly different from Leibniz’s. This paper takes issue with those claims. It argues that Kant’s views on the origin of intellectual concepts are remarkably similar to Leibniz’s. Given two widespread notions of innateness, the dispositional notion and the input/output notion, intellectual concepts are innate for Kant no less than for Leibniz.
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Hausman, Alan, and David Hausman. "Descartes’s Secular Semantics." Canadian Journal of Philosophy 22, no. 1 (March 1992): 81–104. http://dx.doi.org/10.1080/00455091.1992.10717272.
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… if we bear well in mind the scope of our senses and what it is exactly that reaches our faculty of thinking by way of them, we must admit that in no case are the ideas of things presented to us by the senses just as we form them in our thinking. So much so that there is nothing in our ideas which is not innate to the mind or the faculty of thinking, with the sole exception of those circumstances which relate to experience, such as the fact that we judge that this or that idea which we now have immediately before our mind refers to a certain thing situated outside us. We make such a judgment not because these things transmit the ideas to our mind through the sense organs, but because they transmit something which, at exactly that moment, gives the mind occasion to form these ideas by means of the faculty innate to it. Nothing reaches our mind from external objects through the sense organs except certain corporeal motions… in accordance with my own principles. But neither the motions themselves nor the figures arising from them are conceived by us exactly as they occur in the sense organs, as I have explained at length in my Optics. Hence it follows that the very ideas of the motions themselves and of the figures are innate in us. The ideas of pains, colors, sounds and the like must be all the more innate if, on the occasion of certain corporeal motions, our mind is to be capable of representing them to itself, for there is no similarity between these ideas and the corporeal motions.
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AnandaSagar, B. "HAS LOCKES EMPIRICISM SUCCESSFULLY REFUTED BOTH INNATE IDEAS AND SKEPTICISM." International Journal of Advanced Research 7, no. 8 (August 31, 2019): 428–32. http://dx.doi.org/10.21474/ijar01/9520.
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VALIAN, VIRGINIA. "Arguing about innateness." Journal of Child Language 41, S1 (July 2014): 78–92. http://dx.doi.org/10.1017/s0305000914000336.
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ABSTRACTThis paper lays out the components of a language acquisition model, the interconnections among the components, and the differing stances of nativism and empiricism about syntax. After demonstrating that parsimony cannot decide between the two stances, the paper analyzes nine examples of evidence that have been used to argue for or against nativism, concluding that most pieces of evidence are either irrelevant or suggest that language is special but need not invoke innate ideas. Two pieces of evidence – the development of home sign languages and the acquisition of Determiners – do show not just that language is special but that the child has innate syntactic content. The existential claim that nativism makes – there is at least one innate syntactic idea – is an easier claim to verify than the universal claim that empiricism makes – there are no innate syntactic ideas.
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Armour, Leslie. "Newman's Theory of Ideas." Paideusis 3, no. 2 (November 16, 2020): 3–16. http://dx.doi.org/10.7202/1073396ar.
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Niksirat, Abdoallah. "Platonic Theory of Ideas." Beytulhikme An International Journal of Philosophy 10, no. 10:1 (January 1, 2020): 01–12. http://dx.doi.org/10.18491/beytulhikme.1557.
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Watson, Richard. "Descartes' Theory of Ideas." British Journal for the History of Philosophy 17, no. 3 (June 2009): 638–40. http://dx.doi.org/10.1080/09608780902986789.
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Chepeleva, Natalia Yu. "Schopenhauer’s theory of ideas." Philosophy Journal 14, no. 2 (2021): 95–110. http://dx.doi.org/10.21146/2072-0726-2021-14-2-95-110.
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The article is devoted to the Arthur Schopenhauer’s contradictory doctrines of ideas. The analysis is accompanied by a discussion of historical and philosophical mysteries directly related to Schopenhauer’s doctrines of ideas. His theory of ideas is explored in its ontological and aesthetic aspects as well as in its relation to Schopenhauer’s ethics. In the article, Schopenhauer’s definition of idea is analyzed in comparison with that of Plato and Kant. Despite the fact that Schopenhauer himself claimed that he understood the notion of idea in its true, Platonic sense, the article claims that he largely departed from Plato. Since the idea is enriched by the properties of thing-in-itself, it remains a representation accessible to cognition and becomes an intermediate link between the will and the individual. The article discusses the place of ideas in Schopenhauer’s ontology. The article distinguishes and characterizes the stages of objectification of the will, which Schopenhauer calls ideas. The ambivalent status of the idea gives rise to many other historical and philosophical problems. One of them is the determination of the status of a comprehensible (intelligible) character, which Schopenhauer declares to be another direct objectification of the will, besides ideas. Further, the article investigates the process of cognizing an idea. The author discusses Schopenhauer’s aesthetic teaching in connection to the fact that Schopenhauer declares that cognition of the world of ideas is the goal of art. The article examines Schopenhauer’s classification of arts and separately problematizes the status of music. The relationship between the philosophy of art and Schopenhauer’s ethical doctrines, in which he offers two ways to salvation, is discussed. The concepts of asceticism and genius are compared. The article suggests that Schopenhauer's ethical doctrine can be presented as a complement to his doctrine of ideas. The final part of the article briefly formulates the main problems of Schopenhauer’s theory of ideas and discusses their possible solutions.
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Patterson, Sarah. "Descartes on the Errors of the Senses." Royal Institute of Philosophy Supplement 78 (July 2016): 73–108. http://dx.doi.org/10.1017/s135824611600031x.
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AbstractDescartes first invokes the errors of the senses in the Meditations to generate doubt; he suggests that because the senses sometimes deceive, we have reason not to trust them. This use of sensory error to fuel a sceptical argument fits a traditional interpretation of the Meditations as a work concerned with finding a form of certainty that is proof against any sceptical doubt. If we focus instead on Descartes's aim of using the Meditations to lay foundations for his new science, his appeals to sensory error take on a different aspect. Descartes's new science is based on ideas innate in the intellect, ideas that are validated by the benevolence of our creator. Appeals to sensory error are useful to him in undermining our naïve faith in the senses and guiding us to an appreciation of innate ideas. However, the errors of the senses pose problems in the context of Descartes's appeals to God's goodness to validate innate ideas and natural propensities to belief. A natural tendency to sensory error is hard to reconcile with the benevolence of our creator. This paper explores Descartes's responses to the problems of theodicy posed by various forms of sensory error. It argues that natural judgements involved in our visual perception of distance, size and shape pose a problem of error that resists his usual solutions.
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Jackson-McCabe, Matt. "The Stoic Theory of Implanted Preconceptions." Phronesis 49, no. 4 (2004): 323–47. http://dx.doi.org/10.1163/1568528043066998.
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AbstractA number of late Stoic sources describe either ethical concepts or a supposed universal belief in gods as being innate in the human animal. Though Chrysippus himself is known to have spoken of "implanted preconceptions" (ε¨μϕυτοιπρολν´ψειζ) of good and bad, scholars have typically argued that the notion of innate concepts of any kind would have been entirely incompatible with his theory of knowledge. Both Epictetus' notion of innate concepts of good and bad and the references to an innate belief in gods by other philosophers of the Roman era are thus generally held to be later developments, probably owing to a Platonist-Stoic syncretism. Review of the evidence, however, shows that Chrysippus, like Epictetus, held ethical concepts to represent a special category of conception in that their formation was guaranteed by oikeiôsis. Unlike other concepts, that is, these represent a formal conceptualization of an innate tendency to distinguish between things fitting for one's constitution and things not fitting that all animals, according to the Stoics, bring to their empirical experiences. While the notion that human belief in gods is similarly innate does seem to have been a later development, it too was explained with reference to oikeiôsis rather than resulting from a simple "syncretism."
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Ahmed, Amel Ben. ""A World Against Itself": The Dynamics of Good Nature and Virtue in Henry Fielding's Plays." Labyrinth 21, no. 2 (March 3, 2020): 177. http://dx.doi.org/10.25180/lj.v21i2.200.
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In the eighteenth-century England, the aesthetic vision of most contemporary writers of the time was closely related to the social, political and religious system of belief. Augustan writers, satirists particularly, sought to reclaim for literature the morally privileged status, they thought, it supposedly held in the context of the Latitudinarian system of thought; the very rationale behind the ethic of good nature that distinguishes major writings of the time, namely the dramatic, journalistic and fictional works of the major eighteenth century novelist and satirist Henry Fielding. His major dramatic works not only display the influence of the Latitudinarian philosophy but mainly Shaftesbury’s moral theory of innate goodness, which Fielding revokes, offering then a representation of a more universal moral frame which rather reflects and criticizes the society of the author’s time. The providential pattern that Fielding creates in his plays valorizes indeed the principle of good-nature and the triumph of virtue against all apparent social evils. Most significantly, it has positioned Henry Fielding himself in a “comedic” tradition in which characters are not ultimately responsible for themselves. In the present paper, and with reference to Earl of Shaftesbury’s assumptions about the ideal good-natured man, I intend to evince that Fielding uses the value of good-nature and virtue not as pure moral abstractions, but rather as nodal points around which he organizes, and through which he presents a broad cultural and historical vision. With reference to his major regular comedies, and a through a close study of his most representative characters, I will attempt to evince that this underlying moral vision is more than an abstract rumination of the relative power of good and evil. When we view and consider such concepts as virtue, good-nature and ill-nature in the immediate contexts of his plays, we conceive a picture of a broad cultural landscape in which ethical values become nodal points of meaning, in which Fielding represents both the most basic, traditional values and the most sordid everyday events and attitudes of his society.
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Mantovani, Mattia. "Herbert of Cherbury, Descartes and Locke on Innate Ideas and Universal Consent." Journal of Early Modern Studies 8, no. 1 (2019): 83–115. http://dx.doi.org/10.5840/jems2019814.
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The present paper investigates the seventeenth-century debate on whether the agreement of all human beings upon certain notions—designated as the “common” ones—prove these notions to be innate. It does so by focusing on Descartes’ and Locke’s rejections of the philosophy of Herbert of Cherbury, one of the most important early modern proponents of this view. The paper opens by considering the strategy used in Herbert’s arguments, as well as the difficulties involved in them. It shows that Descartes’ 1638 and 1639 reading of Herbert’s On Truth—both the 1633 second Latin edition and Mersenne’s 1639 translation—was instrumental in shaping Descartes’ views on the issue. The arguments of Locke’s Essay opposing Herbert’s case for innatism are thus revealed to be ineffective against the case which Descartes makes for this same doctrine, since Descartes had in fact framed his conception of innateness in opposition to the very same theses as Locke was arguing against. The paper concludes by explaining how two thinkers as antithetical as Locke and Descartes came to agree on at least one point, and a truly crucial one: namely, that universal consent counts as a criterion neither for innatism nor for truth.
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Baillargeon, Renée. "Innate Ideas Revisited: For a Principle of Persistence in Infants' Physical Reasoning." Perspectives on Psychological Science 3, no. 1 (January 2008): 2–13. http://dx.doi.org/10.1111/j.1745-6916.2008.00056.x.
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Mousavian, Seyed N. "Did Suhrawardi Believe in Innate Ideas as A Priori Concepts? A Note." Philosophy East and West 64, no. 2 (2014): 473–80. http://dx.doi.org/10.1353/pew.2014.0028.
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de Reuse, Willem J., Eric Schiller, Elisa Steinberg, and Barbara Need. "Autolexical Theory: Ideas and Methods." Language 74, no. 3 (September 1998): 629. http://dx.doi.org/10.2307/417801.
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Weiss, Benjamin. "ALGEBRAIC IDEAS IN ERGODIC THEORY." Bulletin of the London Mathematical Society 24, no. 5 (September 1992): 505. http://dx.doi.org/10.1112/blms/24.5.505.
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