Skip to main content

Home/ philosophy/ Group items tagged Philosopher

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
Laurent P

Marcus Aurelius - Wikipedia, the free encyclopedia - 0 views

en.wikipedia.org/...Marcus_Aurelius

roman emperor philosophy

shared by Laurent P on 02 May 15 - No Cached
  • During his reign, the Empire defeated a revitalized Parthian Empire in the East; Aurelius' general Avidius Cassius sacked the capital Ctesiphon in 164. In central Europe, Aurelius fought the Marcomanni, Quadi, and Sarmatians with success during the Marcomannic Wars, with the threat of the Germanic tribes beginning to represent a troubling reality for the Empire. A revolt in the East led by Avidius Cassius failed to gain momentum and was suppressed immediately.
  • Marcus Aurelius' Stoic tome Meditations, written in Greek while on campaign between 170 and 180, is still revered as a literary monument to a philosophy of service and duty, describing how to find and preserve equanimity in the midst of conflict by following nature as a source of guidance and inspiration.
  • Most of the credit for the war's success must be ascribed to subordinate generals, the most prominent of which was C. Avidius Cassius, commander of III Gallica, one of the Syrian legions. Cassius was a young senator of low birth from the north Syrian town of Cyrrhus. His father, Heliodorus, had not been a senator, but was nonetheless a man of some standing: he had been Hadrian's ab epistulis, followed the emperor on his travels, and was prefect of Egypt at the end of Hadrian's reign. Cassius also, with no small sense of self-worth, claimed descent from the Seleucid kings.[241] Cassius and his fellow commander in the war, Martius Verus, still probably in their mid-thirties, took the consulships for 166. After their consulships, they were made governors: Cassius, of Syria; Martius Verus, of Cappadocia.[242]
  • ...8 more annotations...
  • On the return from the campaign, Lucius was awarded with a triumph; the parade was unusual because it included the two emperors, their sons and unmarried daughters as a big family celebration. Marcus Aurelius' two sons, Commodus, five years old, and Annius Verus, three, were elevated to the status of Caesar for the occasion.
  • The returning army carried with them a plague, afterwards known as the Antonine Plague, or the Plague of Galen, which spread through the Roman Empire between 165 and 180. The disease was a pandemic believed to be either of smallpox or measles, and would ultimately claim the lives of two Roman emperors—Lucius Verus, who died in 169, and Marcus Aurelius, whose family name, Antoninus, was given to the epidemic. The disease broke out again nine years later, according to the Roman historian Dio Cassius, and caused up to 2,000 deaths a day at Rome, one-quarter of those infected. Total deaths have been estimated at five million.
  • Like many emperors, Marcus spent most of his time addressing matters of law such as petitions and hearing disputes;[246] but unlike many of his predecessors, he was already proficient in imperial administration when he assumed power.[247] Marcus took great care in the theory and practice of legislation. Professional jurists called him "an emperor most skilled in the law"[248] and "a most prudent and conscientiously just emperor".[249] He shows marked interest in three areas of the law: the manumission of slaves, the guardianship of orphans and minors, and the choice of city councillors (decuriones).[250] In 168 he revalued the denarius, increasing the silver purity from 79% to 82% — the actual silver weight increasing from 2.57 grams to 2.67 grams. However, two years later Marcus reverted to the previous values because of the military crises facing the empire.[145]
  • Marcus Aurelius acquired the reputation of a philosopher king within his lifetime
  • In the first two centuries of the Christian era, it was local Roman officials who were largely responsible for persecution of Christians. In the second century, the emperors treated Christianity as a local problem to be dealt with by their subordinates.[263] The number and severity of persecutions of Christians in various locations of the empire seemingly increased during the reign of Marcus Aurelius. The extent to which Marcus Aurelius himself directed, encouraged, or was aware of these persecutions is unclear and much debated by historians.[264]
  • While on campaign between 170 and 180, Aurelius wrote his Meditations in Greek as a source for his own guidance and self-improvement. The title of this work was added posthumously—originally he titled his work simply: "To Myself". He had a logical mind and his notes were representative of Stoic philosophy and spirituality. Meditations is still revered as a literary monument to a government of service and duty. The book has been a favourite of Frederick the Great, John Stuart Mill, Matthew Arnold, Goethe, Wen Jiabao, and Bill Clinton.[267]
  • Marcus Aurelius acquired the reputation of a philosopher king within his lifetime, and the title would remain his after death; both Dio and the biographer call him "the philosopher".[259] Christians—Justin Martyr, Athenagoras, Melito—gave him the title, too.[260] The last named went so far as to call Marcus "more philanthropic and philosophic" than Antoninus Pius and Hadrian, and set him against the persecuting emperors Domitian and Nero to make the contrast bolder.[261] "Alone of the emperors," wrote the historian Herodian, "he gave proof of his learning not by mere words or knowledge of philosophical doctrines but by his blameless character and temperate way of life."[262]
  • Iain King concludes Marcus Aurelius' legacy is tragic, because the emperor's "Stoic philosophy – which is about self-restraint, duty, and respect for others – was so abjectly abandoned by the imperial line he anointed on his death."[263]
thinkahol *

American Philosopher | Watch Free Documentary Online - 0 views

topdocumentaryfilms.com/american-philosopher

American Philosopher | Watch Free Documentary Online

shared by thinkahol * on 20 Apr 11 - No Cached
  • thinkahol * on 20 Apr 11
     
    Who dares think a nation? What is the status of philosophy in a nation founded by philosophers? What are the risks of practicing philosophy in America? Does America have a native philosophy? Eight short films about philosophy in America and American philosophy by Phillip McReynolds. The author is a philosophy lecturer and amateur filmmaker. He has recorded hundreds of hours of interviews with professional philosophers and other people and he's interested in different ways to bring philosophy to film.
thinkahol *

Sam Harris - The Great Debate: Can Science Tell us Right From Wrong? (1) - YouTube - 0 views

www.youtube.com/watch

Sam Harris - The Great Debate: Can Science Tell us Right From Wrong? (1) YouTube

shared by thinkahol * on 19 Oct 11 - No Cached
  • thinkahol * on 19 Oct 11
     
    The Great Debate On November 6th, 2010 a panel of renowned scientists, philosophers, and public intellectuals gathered to discuss what impact evolutionary theory and advances in neuroscience might have on traditional concepts of morality. If human morality is an evolutionary adaptation and if neuroscientists can identify specific brain circuitry governing moral judgment, can scientists determine what is, in fact, right and wrong? The panelists were psychologist Steven Pinker, author Sam Harris, philosopher Patricia Churchland, physicist Lawrence Krauss, philosopher Simon Blackburn, bioethicist Peter Singer and The Science Network's Roger Bingham.  Recorded live at the Arizona State University Gammage auditorium.  "The Great Debate" was sponsored by the ASU Origins Project in collaboration with the ASU Sandra Day O'Connor College of Law Center for Law, Science and Innovation; the Faculty of Philosophy at the University of Cambridge; and The Science Network. ------ Sam Harris is the author of the New York Times bestsellers "The Moral Landscape: How Science Can Determine Human Values," "The End of Faith" and "Letter to a Christian Nation." "The End of Faith" won the 2005 PEN Award for Nonfiction. Harris has a doctorate in neuroscience from UCLA and a degree in philosophy from Stanford University. He is a co-founder and CEO of Project Reason, a nonprofit foundation devoted to spreading scientific knowledge and secular values in society.
thinkahol *

A Philosophical Orientation Toward Solving Our Collective Problems As a Species | Think... - 0 views

thinkahol.wordpress.com/...llective-problems-as-a-species

Philosophical Orientation Toward Solving Our Collective Problems As a Species | Thinkahol's Blog

shared by thinkahol * on 29 Dec 10 - No Cached
  • thinkahol * on 29 Dec 10
     
    To know what the most important virtue of our age is we need to have at least a basic understanding of our age. Our era is becoming increasingly characterized by uncertainty. Fortunately or unfortunately, more than a cursory elucidation of our situation is beyond the scope of this essay. There are geopolitical, economic, technological and environmental trends worth mentioning. When the more philosophical portion of this  discourse arrives I will argue that the virtue of wisdom underlies the meaningfulness and efficacy of all other virtues, and this in broad strokes is primarily due to (1) the aforementioned instability in our surroundings ; (2) the relationship between the deontological and virtue; and (3) the nature of agency itself.  Whether uncertainty itself can provide an ethical foundation for us to elaborate on will be a separate question, and finally I speculate on where wisdom leads us in the context of a philosophy that is politically active and not doomed to irrelevance to and by the larger population.
Amira .

What is it like to be a bat by Thomas Nagel | Athenaeum Library of Philosophy - 0 views

evans-experientialism.freewebspace.com/nagel.htm

Consciousness philosophy cognitive science

shared by Amira . on 15 Jan 11 - Cached
  • the fact that an organism has conscious experience at all means, basically, that there is something it is like to be that organism. There may be further implications about the form of the experience; there may even (though I doubt it) be implications about the behavior of the organism. But fundamentally an organism has conscious mental states if and only if there is something that it is to be that organism—something it is like for the organism. We may call this the subjective character of experience. It is not captured by any of the familiar, recently devised reductive analyses of the mental, for all of them are logically compatible with its absence. It is not analyzable in terms of any explanatory system of functional states, or intentional states, since these could be ascribed to robots or automata that behaved like people though they experienced nothing.
  • I assume we all believe that bats have experience. After all, they are mammals, and there is no more doubt that they have experience than that mice or pigeons or whales have experience. I have chosen bats instead of wasps or flounders because if one travels too far down the phylogenetic tree, people gradually shed their faith that there is experience there at all. Bats, although more closely related to us than those other species, nevertheless present a range of activity and a sensory apparatus so different from ours that the problem I want to pose is exceptionally vivid (though it certainly could be raised with other species). Even without the benefit of philosophical reflection, anyone who has spent some time in an enclosed space with an excited bat knows what it is to encounter a fundamentally alien form of life.
  • My realism about the subjective domain in all its forms implies a belief in the existence of facts beyond the reach of human concepts. Certainly it is possible for a human being to believe that there are facts which humans never will possess the requisite concepts to represent or comprehend. Indeed, it would be foolish to doubt this, given the finiteness of humanity's expectations. After all there would have been transfinite numbers even if everyone had been wiped out by the Black Death before Cantor discovered them. But one might also believe that there are facts which could not ever be represented or comprehended by human beings, even if the species lasted for ever—simply because our structure does not permit us to operate with concepts of the requisite type. This impossibility might even be observed by other beings, but it is not clear that the existence of such beings, or the possibility of their existence, is a precondition of the significance of the hypothesis that there are humanly inaccessible facts. (After all, the nature of beings with access to humanly inaccessible facts is presumably itself a humanly inaccessible fact.) Reflection on what it is like to be a bat seems to lead us, therefore, to the conclusion that there are facts that do not consist in the truth of propositions expressible in a human language. We can be compelled to recognize the existence of such facts without being able to state or comprehend them.
  • ...11 more annotations...
  • I have said that the essence of the belief that bats have experience is that there is something that it is like to be a bat. Now we know that most bats (the microchiroptera, to be precise) perceive the external world primarily by sonar, or echolocation, detecting the reflections, from objects within range, of their own rapid, subtly modulated, high-frequency shrieks. Their brains are designed to correlate the outgoing impulses with the subsequent echoes, and the information thus acquired enables bats to make precise discriminations of distance, size, shape, motion, and texture comparable to those we make by vision. But bat sonar, though clearly a form of perception, is not similar in its operation to any sense that we possess, and there is no reason to suppose that it is subjectively like anything we can experience or imagine. This appears to create difficulties for the notion of what it is like to be a bat. We must consider whether any method will permit us to extrapolate to the inner life of the bat from our own case, 5 and if not, what alternative methods there may be for understanding the notion.
  • This bears directly on the mind-body problem. For if the facts of experience—facts about what it is like for the experiencing organism—are accessible only from one point of view, then it is a mystery how the true character of experiences could be revealed in the physical operation of that organism. The latter is a domain of objective facts par excellence—the kind that can be observed and understood from many points of view and by individuals with differing perceptual systems. There are no comparable imaginative obstacles to the acquisition of knowledge about bat neurophysiology by human scientists, and intelligent bats or Martians might learn more about the human brain than we ever will.
  • Martian scientist with no understanding of visual perception could understand the rainbow, or lightning, or clouds as physical phenomena, though he would never be able to understand the human concepts of rainbow, lightning, or cloud, or the place these things occupy in our phenomenal world. The objective nature of the things picked out by these concepts could be apprehended by him because, although the concepts themselves are connected with a particular point of view and a particular visual phenomenology, the things apprehended from that point of view are not: they are observable-from the point of view but external to it; hence they can be comprehended from other points of view also, either by the same organisms or by others. Lightning has an objective character that is not exhausted by its visual appearance, and this can be investigated by a Martian without vision.
  • To be precise, it has a more objective character than is revealed in its visual appearance. In speaking of the move from subjective to objective characterization, I wish to remain noncommittal about the existence of an end point, the completely objective intrinsic nature of the thing, which one might or might not be able to reach. It may be more accurate to think of objectivity as a direction in which the understanding can travel. And in understanding a phenomenon like lightning, it is legitimate to go as far away as one can from a strictly human viewpoint.
  • We appear to be faced with a general difficulty about psychophysical reduction. In other areas the process of reduction is a move in the direction of greater objectivity, toward a more, accurate view of the real nature of things. This is accomplished by reducing our dependence on individual or species-specific points of view toward the object of investigation. We describe it not in terms of the impressions it makes on our senses, but in terms of its more general effects and of properties detectable by means other than the human senses. The less it depends on a specifically human viewpoint, the more objective is our description. It is possible to follow this path because although the concepts and ideas we employ in thinking about the external world are initially applied from a point of view that involves our perceptual apparatus, they are used by us to refer to things beyond themselves—toward which we have the phenomenal point of view. Therefore we can abandon it in favor of another, and still be thinking about the same things.
  • Experience itself however, does not seem to fit the pattern. The idea of moving from appearance to reality seems to make no sense here. What is the analogue in this case to pursuing a more objective understanding of the same phenomena by abandoning the initial subjective viewpoint toward them in favour of another that is more objective but concerns the same thing? Certainly it appears unlikely that we will get closer to the real nature of human experience by leaving behind the particularity of our human point of view and striving for a description in terms accessible to beings that could not imagine what it was like to be us. If the subjective character of experience is fully comprehensible only from one point of view, then any shift to greater objectivity—that is, less attachment to a specific viewpoint—does not take us nearer to the real nature of the phenomenon: it takes us farther away from it.
  • In a sense, the seeds of this objection to the reducibility of experience are already detectable in successful cases of reduction; for in discovering sound to be, in reality, a wave phenomenon in air or other media, we leave behind one viewpoint to take up another, and the auditory, human or animal viewpoint that we leave behind remains unreduced. Members of radically different species may both understand the same physical events in objective terms, and this does not require that they understand the phenomenal forms in which those events appear to the senses of members of the other species. Thus it is a condition of their referring to a common reality that their more particular viewpoints are not part of the common reality that they both apprehend. The reduction can succeed only if the species-specific viewpoint is omitted from what is to be reduced.
  • But while we are right to leave this point of view aside in seeking a fuller understanding of the external world, we cannot ignore it permanently, since it is the essence of the internal world, and not merely a point of view on it. Most of the neobehaviorism of recent philosophical psychology results from the effort to substitute an objective concept of mind for the real thing, in order to have nothing left over which cannot be reduced. If we acknowledge that a physical theory of mind must account for the subjective character of experience, we must admit that no presently available conception gives us a clue how this could be done. The problem is unique. If mental processes are indeed physical processes, then there is something it is like, intrinsically, 11 to undergo certain physical processes. What it is for such a thing to be the case remains a mystery.
  • What could be clearer than the words 'is' and 'are'? But I believe it is precisely this apparent clarity of the word 'is' that is deceptive. Usually, when we are told that X is Y we know how it is supposed to be true, but that depends on a conceptual or theoretical background and is not conveyed by the 'is' alone. We know how both "X" and "Y " refer, and the kinds of things to which they refer, and we have a rough idea how the two referential paths might converge on a single thing, be it an object, a person, a process, an event or whatever. But when the two terms of the identification are very disparate it may not be so clear how it could be true. We may not have even a rough idea of how the two referential paths could converge, or what kind of things they might converge on, and a theoretical framework may have to be supplied to enable us to understand this. Without the framework, an air of mysticism surrounds the identification.
  • Setting aside temporarily the relation between the mind and the brain, we can pursue a more objective understanding of the mental in its own right. At present we are completely unequipped to think about the subjective character of experience without relying on the imagination—without taking up the point of view of the experiential subject. This should be regarded as a challenge to form new concepts and devise a new method—an objective phenomenology not dependent on empathy or the imagination. Though presumably it would not capture everything, its goal would be to describe, at least in part, the subjective character of experiences in a form comprehensible to beings incapable of having those experiences.
  • it seems unlikely that any physical theory of mind can be contemplated until more thought has been given to the general problem of subjective and objective. Otherwise we cannot even pose the mind-body problem without sidestepping it.
  • Amira . on 15 Jan 11
     
    From The Philosophical Review LXXXIII, 4 (October 1974): 435-50
thinkahol *

The Uses of Philosophy in Today's World - 0 views

www.garlikov.com/...uses.htm

The Uses of Philosophy in Today's World

shared by thinkahol * on 15 May 11 - Cached
  • thinkahol * on 15 May 11
     
     the tools of philosophy can be important to everyone because it potentially helps one think better, more clearly, and with greater perspective about almost everything.  There are numerous specific topic areas in academic philosophy, many of interest only to a few, even among philosophers, but there are features and techniques common to all of them, and it is those features and techniques which also can apply to almost anything in life.  These features have to do with reasoning and with understanding concepts, and, to some small extent, with creativity.  Normally, all other things being equal, the better one understands anything and can think clearly and logically about it, the better off one will be, and the better one will be able to act on that understanding and reasoning. (It is my view, for example, that better conceptual understanding by NCAA and NFL administrators would lead to a far more workable and acceptable "instant replay review" policy.) Furthermore, philosophy in many cases is about deciding which goals and values are worthy to pursue -- what ends are important.  One can be scientific or pragmatic about pursuing one's goals in the most efficient manner, but it is important to have the right or most reasonable goals in the first place.  Philosophy is a way of scrutinizing ideas about which goals are the most worthy one.  A healthy philosophical debate about what is ideal or which ideals ought to be sought and pursued, is important.  Efficiency in the pursuit of the wrong values or ends is not a virtue. President John F. Kennedy, in speaking at Amherst College on a day honoring poet Robert Frost, said: "The men who create power make an indispensable contribution to the nation's greatness, but the men who question power make a contribution just as indispensable, especially when that questioning is disinterested, for they determine whether we use power or power uses us."  And "When power leads man towards arrogance, poetry reminds him of his limi
thinkahol *

TEDxRheinMain - Prof. Dr. Thomas Metzinger - The Ego Tunnel - YouTube - 0 views

www.youtube.com/watch

TEDxRheinMain - Prof. Dr. Thomas Metzinger The Ego Tunnel YouTube

shared by thinkahol * on 19 Oct 11 - No Cached
  • thinkahol * on 19 Oct 11
     
    Brain, bodily awareness, and the emergence of a conscious self: these entities and their relations are explored by Germanphilosopher and cognitive scientist Metzinger. Extensively working with neuroscientists he has come to the conclusion that, in fact, there is no such thing as a "self" -- that a "self" is simply the content of a model created by our brain - part of a virtual reality we create for ourselves. But if the self is not "real," he asks, why and how did it evolve? How does the brain construct the self? In a series of fascinating virtual reality experiments, Metzinger and his colleagues have attempted to create so-called "out-of-body experiences" in the lab, in order to explore these questions. As a philosopher, he offers a discussion of many of the latest results in robotics, neuroscience, dream and meditation research, and argues that the brain is much more powerful than we have ever imagined. He shows us, for example, that we now have the first machines that have developed an inner image of their own body -- and actually use this model to create intelligent behavior. In addition, studies exploring the connections between phantom limbs and the brain have shown us that even people born without arms or legs sometimes experience a sensation that they do in fact have limbs that are not there. Experiments like the "rubber-hand illusion" demonstrate how we can experience a fake hand as part of our self and even feel a sensation of touch on the phantom hand form the basis and testing ground for the idea that what we have called the "self" in the past is just the content of a transparent self-model in our brains. Now, as new ways of manipulating the conscious mind-brain appear on the scene, it will soon become possible to alter our subjective reality in an unprecedented manner. The cultural consequences of this, Metzinger claims, may be immense: we will need a new approach to ethics, and we will be forced to think about ourselves in a fundamentally new way. At
thinkahol *

"Examined Lives": The secret lives of philosophers - Philosophy - Salon.com - 1 views

www.salon.com/...index.html

Examined Lives : The secret lives of philosophers - Philosophy Salon.com

shared by thinkahol * on 25 Jan 11 - No Cached
  • Bertrand Russell said, "Most people would rather die than think, and most people do
  • a philosopher was someone who sought to live a reason-guided, ethically consistent life based on self-knowledge and a clear understanding of the world's false blandishments.
  • thinkahol * on 25 Jan 11
     
    A new book looks at the personal stories behind some of history's best-known thinkers, with fascinating results
Laurent P

"Taking Notes on Philosophical Texts" - 0 views

www.earlham.edu/...notes.htm

notetaking philosophy thinkingskills

shared by Laurent P on 02 May 15 - Cached
  • make your question explicit in your notes.
  • Making your conjectures explicit in your notes can be as beneficial as making your questions explicit
  • Don't limit yourself to what you know. Write down what you don't understand but hope to understand. Write down your questions and your conjectures. Put your finger on interpretation problems, not just on interpretation results. Make note of passages to reread.
  • ...6 more annotations...
  • shouldn't merely record the results of your understanding, but should become part of the process of understanding.
  • John Newman method. Let the top of page 10 be 10.1, the bottom 10.9, and the middle 10.5, and so on for other intermediate positions on the page
  • Take notes on the similarities and differences between the author you are now reading and authors you have previously read.
  • I use my initials to label my own intrusions on the author's position.
  • If your notes on a book are generally thorough, but your notes for a particular chapter are skimpy, then jot an explicit warning to yourself about the skimpy coverage of that chapter
  • Consider keeping a philosophical journal. This is not a diary about daily events or a notebook for reading and class notes. It's a laboratory where your own thoughts can grow. It will help your note-taking in many ways. First, it will give you an outlet for thoughts that might not belong among your reading notes. Second, it will give you practice in articulation and analysis that will pay off in your note-taking and all your other writing. Third, it will raise your consciousness about issues that you might well encounter in your reading.
thinkahol *

The Usefulness of Anger: A Response - Opinionator Blog - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...usefulness-of-anger-a-response

Philosophy

shared by thinkahol * on 29 Jun 10 - Cached
  • thinkahol * on 29 Jun 10
     
    The Stone is a forum for contemporary philosophers on issues both timely and timeless.
thinkahol *

YouTube - Slavoj Žižek - What does it mean to be a revolutionary today? Marxi... - 0 views

www.youtube.com/watch

YouTube - What does it mean to be a revolutionary today? Marxism 2009 slavoj Zizek Žižek Philosophy

shared by thinkahol * on 19 Sep 10 - Cached
  • thinkahol * on 19 Sep 10
     
    to be a free citizen is to be truly self-ruled. To rule (wisely) is to be an informed political philosopher.
thinkahol *

YouTube - Living in the End Times According to Slavoj Zizek - 0 views

www.youtube.com/watch

YouTube - Living in the End Times According to Slavoj Zizek

shared by thinkahol * on 30 Nov 10 - No Cached
  • thinkahol * on 30 Nov 10
     
    Slovenian philosopher Slavoj Zizek, akaThe Elvis of cultural theory, is given the floor to show of his polemic style and whirlwind-like performance. The Giant of Ljubljana is bombarded with clips of popular media images and quotes by modern-day thinkers revolving around four major issues: the economical crisis, environment, Afghanistan and the end of democracy. Zizek grabs the opportunity to ruthlessly criticize modern capitalism and to give his view on our common future. We communists are back! is the closing remark of Slavoj Zižeks provocative performance. Our current capitalist system, that everyone believed would be smoothly spread around the globe, is untenable. We find ourselves on the brink of big problems that call for big solutions. Whatever is left of the left, has been hedged in by western liberal democracy and seems to lack the energy to come up with radical solutions. Not Zižek. Interview: Chris Kijne Director: Marije Meerman Production: Mariska Schneider /Pepijn Boonstra Research: Marijntje Denters/Maren Merckx Commissioning editors: Henneke Hagen/Jos de Putter
Amira .

You are not a self! Bodies, brains and the nature of consciousness by prof Thomas Metzi... - 0 views

www.abc.net.au/...2705963.htm

Consciousness mind & brain Neuroscience science philosophy psychology

shared by Amira . on 23 Jan 10 - Cached
  • Amira . on 23 Jan 10
     
    German philosopher of mind Thomas Metzinger is one of the world's top researchers on consciousness, instrumental in its renaissance as a respectable problem for scientific enquiry. From out-of-body experiences to lucid dreaming, anarchic hand syndrome to phantom limbs, his investigations have taken him to places few dare to go. Be spooked, bewildered and amazed.
Joe Brenneman

The Philosophy Index - 0 views

www.philosophy-index.com

philosophy repository

shared by Joe Brenneman on 09 Jan 11 - No Cached
  • Joe Brenneman on 09 Jan 11
     
    A site devoted to various schools of philosophical thought, containing a number of works by famous thinkers.
thinkahol *

Genuinely collective emotions - 1 views

www.springerlink.com/...1426224732537256

Genuinely collective emotions

shared by thinkahol * on 05 Feb 11 - No Cached
  • thinkahol * on 05 Feb 11
     
    It is received wisdom in philosophy and the cognitive sciences that individuals can be in emotional states but groups cannot. But why should we accept this view? In this paper, I argue that there is substantial philosophical and empirical support for the existence of collective emotions. Thus, while there is good reason to be skeptical about many ascriptions of collective emotion, I argue that some groups exhibit the computational complexity and informational integration required for being in genuinely emotional states.
thinkahol *

Status Anxiety | Watch Free Documentary Online - 1 views

topdocumentaryfilms.com/status-anxiety

Status Anxiety | Watch Free Documentary Online

shared by thinkahol * on 28 Jul 11 - No Cached
  • thinkahol * on 28 Jul 11
     
    Why doesn't money (usually) buy happiness? Alain de Botton breaks new ground for most of us, offering reasons for something our grandparents may well have told us, as children. It is rare, and pleasing, to see a substantial philosophical argument sustained as well as it is in this documentary. De Botton claims that we are more anxious about our own importance and achievements than our grandparents were. This is status anxiety.
thinkahol *

YouTube - RSA Animate - First as Tragedy, Then as Farce - 0 views

www.youtube.com/watch

YouTube - RSA Animate First as Tragedy Then Farce

shared by thinkahol * on 25 Apr 11 - No Cached
  • thinkahol * on 25 Apr 11
     
    In this short RSA Animate, renowned philosopher Slavoj Zizek investigates the surprising ethical implications of charitable giving.
thinkahol *

Slavoj Zizek: 'Now the field is open' - Talk to Al Jazeera - Al Jazeera English - 0 views

english.aljazeera.net/...2011102813360731764.html

Slavoj Zizek: 'Now the field is open' - Talk to Al Jazeera English

shared by thinkahol * on 01 Nov 11 - No Cached
  • thinkahol * on 01 Nov 11
     
    The philosopher discusses the momentous changes taking place in the global financial and political system.
1 - 20 of 31 Next ›
Showing 20▼ items per page