Search results for 'Metaphysics embodiment' (try it on Scholar)

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  1.  58
    Shimon Edelman (2011). The Metaphysics of Embodiment. International Journal of Machine Consciousness 3 (02):321-.
    Shanahan’s eloquently argued version of the global workspace theory fits well into the emerging understanding of consciousness as a computational phenomenon. His disinclination toward metaphysics notwithstanding, Shanahan’s book can also be seen as supportive of a particular metaphysical stance on consciousness — the computational identity theory.
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  2. Jaroslav Trnka (2010). Embodiment and Metaphysics. Deconstruction as Lying Between Good and Bad Dialectic. Filosoficky Casopis 58 (1):57-64.
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  3. R. M. Zaner (1964). The Problem Of Embodiment; Some Contributions To A Phenomenology Of The Body. The Hague: Nijhoff.
  4.  14
    Jeremy Walker (1969). Embodiment and Self-Knowledge. Dialogue 8 (June):44-67.
  5. Peter Reynaert (2001). A Phenomenology for Qualia and Naturalizing Embodiment. Communication and Cognition: An Interdisciplinary Quarterly Journal 34 (1-2):139-154.
  6. Shaun Gallagher (2005). How the Body Shapes the Mind. Oxford: Clarendon Press.
    How the Body Shapes the Mind is an interdisciplinary work that addresses philosophical questions by appealing to evidence found in experimental psychology, neuroscience, studies of pathologies, and developmental psychology. There is a growing consensus across these disciplines that the contribution of embodiment to cognition is inescapable. Because this insight has been developed across a variety of disciplines, however, there is still a need to develop a common vocabulary that is capable of integrating discussions of brain mechanisms in neuroscience, behavioral (...)
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  7.  49
    Christine Battersby (1998). The Phenomenal Woman: Feminist Metaphysics and the Patterns of Identity. Routledge.
    Christine Battersby rethinks questions of embodiment, essence, sameness and difference, self and "other", patriarchy and power. Using analyses of Kant, Adorno, Irigaray, Butler, Kierkegaard and Deleuze, she challenges those who argue that a feminist metaphysics is a a contradiction in terms. This book explores place for a metaphysics of fluidity in the current debates concerning postmodernism, feminism and identity politics.
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  8.  15
    Assya Pascalev, Mario Pascalev & James Giordano (2016). Head Transplants, Personal Identity and Neuroethics. Neuroethics 9 (1):15-22.
    The possibility of a human head transplant poses unprecedented philosophical and neuroethical questions. Principal among them are the personal identity of the resultant individual, her metaphysical and social status: Who will she be and how should the “new” person be treated - morally, legally and socially - given that she incorporates characteristics of two distinct, previously unrelated individuals, and possess both old and new physical, psychological, and social experiences that would not have been available without the transplant? We contend that (...)
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  9.  90
    Jack Reynolds (2004). Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity. Ohio.
    While there have been many essays devoted to comparing the work of Maurice Merleau-Ponty with that of Jacques Derrida, there has been no sustained book-length treatment of these two French philosophers. Additionally, many of the essays presuppose an oppositional relationship between them, and between phenomenology and deconstruction more generally. -/- Jack Reynolds systematically explores their relationship by analyzing each philosopher in terms of two important and related issues—embodiment and alterity. Focusing on areas with which they are not commonly associated (...)
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  10.  30
    Alex Levine (2011). Epistemic Objects as Interactive Loci. Axiomathes 21 (1):57-66.
    Contemporary process metaphysics has achieved a number of important results, most significantly in accounting for emergence, a problem on which substance metaphysics has foundered since Plato. It also faces trenchant problems of its own, among them the related problems of boundaries and individuation. Historically, the quest for ontology may thus have been largely responsible for the persistence of substance metaphysics. But as Plato was well aware, an ontology of substantial things raises serious, perhaps insurmountable problems for any (...)
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  11.  5
    Anna Mudde (2014). Embodied Disagreements. Phaenex 9 (2):99-111.
    In this paper, I suggest that embodied metaphysical experience underlies many of our everyday judgements, which are expressed in our bodily comportments and actions, through which disagreements in our ontological experiences are highlighted. I propose attending to such concrete, situated disagreements as a way of challenging the tradition of metaphysics as an enterprise of objective and universal theory, and as a way of promoting feminist, anti-racist, and queer practices of responsibility.
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  12. Thomas W. Busch (1999). Circulating Being: From Embodiment to Incorporation: Essays on Late Existentialism. Fordham University Press.
    Existentialism has come to be identified as a critical, reactionary way of thinking, celebrating the individual, freedom, embodiment, and the limits of rationality and systematic theorizing. For the most part this assessment is true of the early and, by now, “classical” works of existentialism, those that first burst upon the philosophical and cultural scene. Circulating Being centers on the later works of several well-known French existentialists (Camus, Marcel, Sartre, Merleau-Ponty) to trace out the development of their existential thinking about (...)
     
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  13. John Sutton (2006). Introduction: Memory, Embodied Cognition, and the Extended Mind. Philosophical Psychology 19 (3):281-289.
    I introduce the seven papers in this special issue, by Andy Clark, Je´roˆme Dokic, Richard Menary, Jenann Ismael, Sue Campbell, Doris McIlwain, and Mark Rowlands. This paper explains the motivation for an alliance between the sciences of memory and the extended mind hypothesis. It examines in turn the role of worldly, social, and internalized forms of scaffolding to memory and cognition, and also highlights themes relating to affect, agency, and individual differences.
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  14.  99
    Sara Heinämaa (2003). Merleau-Ponty’s Dialogue with Descartes: The Living Body and its Position in Metaphysics. In Dan Zahavi, Sara Heinämaa & Hans Ruin (eds.), Metaphysics, Facticity, Interpretation: Phenomenology in the Nordic Countries. Kluwer 23-48.
  15. Søren Overgaard (2006). The Problem of Other Minds: Wittgenstein's Phenomenological Perspective. [REVIEW] Phenomenology and the Cognitive Sciences 5 (1):53-73.
    This paper discusses Wittgenstein's take on the problem of other minds. In opposition to certain widespread views that I collect under the heading of the “No Problem Interpretation,” I argue that Wittgenstein does address some problem of other minds. However, Wittgenstein's problem is not the traditional epistemological problem of other minds; rather, it is more reminiscent of the issue of intersubjectivity as it emerges in the writings of phenomenologists such as Husserl, Merleau-Ponty, and Heidegger. This is one sense in which (...)
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  16.  98
    Andy Clark (2011). Précis of Supersizing the Mind: Embodiment, Action, and Cognitive Extension (Oxford University Press, NY, 2008). [REVIEW] Philosophical Studies 152 (3):413 - 416.
    Précis of Supersizing the mind: embodiment, action, and cognitive extension (Oxford University Press, NY, 2008) Content Type Journal Article DOI 10.1007/s11098-010-9597-x Authors Andy Clark, Philosophy, University of Edinburgh, Dugald Stewart Building, 3 Charles Street, Edinburgh, EH8 9AD Scotland (UK) Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  17. Richard Menary (2006). Radical Enactivism: Intentionality, Phenomenology and Narrative: Focus on the Philosophy of Daniel D. Hutto. Amsterdam: J Benjamins.
    This collection is a much-needed remedy to the confusion about which varieties of enactivism are robust yet viable rejections of traditional representionalism...
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  18. Douglas C. Long (1977). Disembodied Existence, Physicalism, and the Mind-Body Problem. Philosophical Studies 31 (May):307-316.
    The idea that we may continue to exist in a bodiless condition after our death has long played an important role in beliefs about immortality, ultimate rewards and punishments, the transmigration of souls, and the like. There has also been long and heated disagreement about whether the idea of disembodied existence even makes sense, let alone whether anybody can or does survive dissolution of his material form. It may seem doubtful that anything new could be added to the debate at (...)
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  19.  28
    Murray Shanahan (2005). Global Access, Embodiment, and the Conscious Subject. Journal of Consciousness Studies 12 (12):46-66.
    The objectives of this article are twofold. First, by denying the dualism inherent in attempts to load metaphysical significance on the inner/outer distinction, it defends the view that scientific investigation can approach consciousness in itself, and is not somehow restricted in scope to the outward manifestations of a private and hidden realm. Second, it provisionally endorses the central tenets of global workspace theory, and recommends them as a possible basis for the sort of scientific understanding of consciousness thus legitimised. However, (...)
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  20. Klaus Mainzer (2005). The Embodied Mind: On Computational, Evolutionary, and Philosophical Interpretations of Cognition. Synthesis Philosophica 2 (40):389-406.
    Modern cognitive science cannot be understood without recent developments in computer science, artificial intelligence , robotics, neuroscience, biology, linguistics, and psychology. Classic analytic philosophy as well as traditional AI assumed that all kinds of knowledge must eplicitly be represented by formal or programming languages. This assumption is in contradiction to recent insights into the biology of evolution and developmental psychology of the human organism. Most of our knowledge is implicit and unconscious. It is not formally represented, but embodied knowledge which (...)
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  21.  35
    Max O. Hocutt (1974). Armstrong and Strawson on 'Disembodied Existence'. Philosophy and Phenomenological Research 35 (September):46-59.
  22.  29
    Anton Lethin (2002). How Do We Embody Intentionality? In Martin Hahn & B. Ramberg (eds.), Journal of Consciousness Studies. MIT Press 36-44.
    The enactive view states that mental processes are embodied in the sensorimotor activity of the organism. This paper seeks to show how it is possible to be conscious of intentions in an embodied way, by adding detail about muscle spindle action to a theory put forward by Damasio. Consciousness is here understood as the awareness of our intentionality. This is a motor plan to interact with the environment, and is expressed in the body. As the body prepares the muscles to (...)
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  23. Eric Saidel (1999). Critical Notice of Andy Clark, Being There. Canadian Journal of Philosophy 29 (2):299-317.
  24. Adrian Cussins (1992). Content, Embodiment, and Objectivity: The Theory of Cognitive Trails. Mind 101 (404):651-88.
  25.  33
    Sebastian Gardner (1994). Other Minds and Embodiment. Proceedings of the Aristotelian Society 94:35-52.
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  26.  23
    Michael O'Donovan-Anderson (1997). Content and Comportment: On Embodiment and the Epistemic Availability of the World. Lanham: Rowman &Amp; Littlefield.
    "Content and Comportment argues persuasively that the answer to some long-standing questions in epistemology and metaphysics lies in taking up the neglected question of the role of our bodily activity in establishing connections between representational states—knowledge and belief in particular—and their objects in the world. It takes up these ideas from both current mainstream analytic philosophy—Frege, Dummett, Davidson, Evans—and from mainstream continental work—Heidegger and his commentators and critics—and bings them together successfully in a way that should surprise only those (...)
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  27.  7
    Sebastian Luft (2015). Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity. [REVIEW] Review of Metaphysics 69 (2):415-418.
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  28.  24
    E. A. R. (1966). The Problem of Embodiment. Review of Metaphysics 19 (3):604-605.
  29.  5
    A. R. E. (1966). The Problem of Embodiment: Some Contributions to a Phenomenology of the Body. [REVIEW] Review of Metaphysics 19 (3):604-605.
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  30.  15
    Gregory R. Johnson (1997). Shell, Susan Meld. The Embodiment of Reason: Kant on Spirit, Generation, and Community. Review of Metaphysics 50 (4):918-920.
  31.  8
    Erich P. Schellhammer (1999). O'Donovan,-Anderson, Michael. Content and Comportment: On Embodiment and the Epistemic Availability of the World. Review of Metaphysics 53 (2):468-470.
  32.  37
    Michael L. Anderson (1997). Content and Comportment: On Embodiment and the Epistemic Availability of the World. Rowman and Littlefield.
    "Content and Comportment argues persuasively that the answer to some long-standing questions in epistemology and metaphysics lies in taking up the neglected question of the role of our bodily activity in establishing connections between representational states?knowledge and belief in particular?and their objects in the world. It takes up these ideas from both current mainstream analytic philosophy?Frege, Dummett, Davidson, Evans?and from mainstream continental work?Heidegger and his commentators and critics?and bings them together successfully in a way that should surprise only those (...)
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  33. Alexander Bird (2007). Nature's Metaphysics: Laws and Properties. Oxford University Press.
    Professional philosophers and advanced students working in metaphysics and the philosophy of science will find this book both provocative and stimulating.
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  34. James Ladyman (2007). Every Thing Must Go: Metaphysics Naturalized. Oxford University Press.
    Every Thing Must Go aruges that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it ...
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  35. Tim Maudlin (2007). The Metaphysics Within Physics. Oxford University Press.
    A modest proposal concerning laws, counterfactuals, and explanations - - Why be Humean? -- Suggestions from physics for deep metaphysics -- On the passing of time -- Causation, counterfactuals, and the third factor -- The whole ball of wax -- Epilogue : a remark on the method of metaphysics.
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  36. P. F. Strawson (1959). Individuals: An Essay in Descriptive Metaphysics. Routledge.
    The classic, influential essay in 'descriptive metaphysics' by the distinguished English philosopher.
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  37.  48
    George Molnar (2003). Powers: A Study in Metaphysics. Oxford University Press.
    George Molnar came to see that the solution to a number of the problems in contemporary philosophy lay in the development of an alternative to Hume's metaphysics, with real causal powers at its center. Molnar's eagerly anticipated book setting out his theory of powers was almost complete when he died, and has been prepared for publication by Stephen Mumford, who provides a context-setting introduction.
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  38.  76
    Jason M. Costanzo (2015). Subjectivity and the Encounter with Being. Review of Metaphysics 68 (3):593-614.
    Following the Kantian critique of metaphysics, the conscious subject is discovered to be an insurmountable obstacle with respect to knowledge of things themselves. For this reason, Kant concludes that metaphysics as the science of being as being is impossible. In this essay, the possibilities of metaphysics in light of the problem of subjectivity are reexamined. The nature and relationship between the conscious subject and the embodiment of the subject is first examined. Following this, the subject’s “encounter (...)
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  39. Timothy O'Connor (2000). Persons and Causes: The Metaphysics of Free Will. Oxford University Press.
    This provocative book refurbishes the traditional account of freedom of will as reasons-guided "agent" causation, situating its account within a general metaphysics. O'Connor's discussion of the general concept of causation and of ontological reductionism v. emergence will specially interest metaphysicians and philosophers of mind.
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  40. Howard Caygill (2002). Levinas and the Political. Routledge.
    Howard Caygill systematically explores for the first time the relationship between Levinas' thought and the political. From Levinas' early writings in the face of National Socialism to controversial political statements on Israeli and French politics, Caygill analyses themes such as the deconstruction of metaphysics, embodiment, the face and alterity. He also examines Levinas' engagement with his contemporaries Heidegger and Bataille, and the implications of his rethinking of the political for an understanding of the Holocaust.
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  41.  98
    David K. Lewis (1999). Papers in Metaphysics and Epistemology. Cambridge, Uk ;Cambridge University Press.
    This volume is devoted to Lewis's work in metaphysics and epistemology. Topics covered include properties, ontology, possibility, truthmaking, probability, the mind-body problem, vision, belief, and knowledge. The purpose of this collection, and the volumes that precede and follow it, is to disseminate more widely the work of an eminent and influential contemporary philosopher. The volume will serve as a useful work of reference for teachers and students of philosophy.
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  42. Theodore Sider, John Hawthorne & Dean W. Zimmerman (eds.) (2008). Contemporary Debates in Metaphysics. Blackwell Pub..
    This anthology introduces advanced undergraduates and beginning graduate students to today's debates in metaphysics. The book consists of essays by contemporary metaphysicians, and all but one appear here for the first time. For each of nine topics, there are two essays, one "pro-" and one "con-".
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  43. Matteo Morganti & Tuomas E. Tahko (forthcoming). Moderately Naturalistic Metaphysics. Synthese:1-24.
    The present paper discusses different approaches to metaphysics and defends a specific, non-deflationary approach that nevertheless qualifies as scientifically-grounded and, consequently, as acceptable from the naturalistic viewpoint. By critically assessing some recent work on science and metaphysics, we argue that such a sophisticated form of naturalism, which preserves the autonomy of metaphysics as an a priori enterprise yet pays due attention to the indications coming from our best science, is not only workable but recommended.
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  44. E. J. Lowe (1998). The Possibility of Metaphysics: Substance, Identity, and Time. Oxford University Press.
    Lowe argues in this fascinating new study that metaphysics should be restored to centrality in philosophy, as the most fundamental form of inquiry, whose findings underpin those of all other disciplines. He portrays metaphysics as charting the possibilities of existence, by identifying the categories of being and the relations between them. He then sets out his own metaphysical system, with which he seeks to answer many of the most vexed questions in philosophy.
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  45.  57
    Andrew Brenner (forthcoming). Simplicity as a Criterion of Theory Choice in Metaphysics. Philosophical Studies:1-21.
    Metaphysicians frequently appeal to the idea that theoretical simplicity is truth conducive in metaphysics, in the sense that, all other things being equal, simpler metaphysical theories are more likely to be true. In this paper I defend the notion that theoretical simplicity is truth conducive in metaphysics, against several recent objections. I do not give any direct arguments for the thesis that simplicity is truth conducive in metaphysics, since I am aware of no such arguments. I do (...)
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  46. Uriah Kriegel (forthcoming). Metaphysics and Conceptual Analysis: Experimental Philosophy's Place Under the Sun. In D. Rose (ed.), Experimental Metaphysics. Bloomsbury
    What is the rationale for the methodological innovations of experimental philosophy? This paper starts from the contention that common answers to this question are implausible. It then develops a framework within which experimental philosophy fulfills a specific function in an otherwise traditionalist picture of philosophical inquiry. The framework rests on two principal ideas. The first is Frank Jackson’s claim that conceptual analysis is unavoidable in ‘serious metaphysics’. The second is that the psychological structure of concepts is extremely intricate, much (...)
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  47.  22
    Charles T. Wolfe & Philippe Huneman (forthcoming). “Man-Machines and Embodiment: From Cartesian Physiology to Claude Bernard’s ‘Living Machine’”. In Justin E. H. Smith (ed.), Embodiment, Oxford Philosophical Concepts. Oxford
    A common and enduring early modern intuition is that materialists reduce organisms in general and human beings in particular to automata. Wasn’t a famous book of the time entitled L’Homme-Machine? In fact, the machine is employed as an analogy, and there was a specifically materialist form of embodiment, in which the body is not reduced to an inanimate machine, but is conceived as an affective, flesh-and-blood entity. We discuss how mechanist and vitalist models of organism exist in a more (...)
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  48.  54
    Jussi Backman (2015). Towards a Genealogy of the Metaphysics of Sight: Seeing, Hearing, and Thinking in Heraclitus and Parmenides. In Antonio Cimino & Pavlos Kontos (eds.), Phenomenology and the Metaphysics of Sight. Brill 11-34.
    The paper outlines a tentative genealogy of the Platonic metaphysics of sight by thematizing pre-Platonic thought, particularly Heraclitus and Parmenides. By “metaphysics of sight” it understands the features of Platonic-Aristotelian metaphysics expressed with the help of visual metaphors. It is argued that the Platonic metaphysics of sight can be regarded as the result of a synthesis of the Heraclitean and Parmenidean approaches. In pre-Platonic thought, the visual paradigm is still marginal. For Heraclitus, the basic structure of (...)
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  49.  99
    Michael A. E. Dummett (1991). The Logical Basis of Metaphysics. Harvard University Press.
    Such a conception, says Dummett, will form "a base camp for an assault on the metaphysical peaks: I have no greater ambition in this book than to set up a base ...
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  50. Amie L. Thomasson (1998). Fiction and Metaphysics. Cambridge University Press.
    This challenging study places fiction squarely at the center of the discussion of metaphysics. Philosophers have traditionally treated fiction as involving a set of narrow problems in logic or the philosophy of language. By contrast Amie Thomasson argues that fiction has far-reaching implications for central problems of metaphysics. The book develops an 'artifactual' theory of fiction, whereby fictional characters are abstract artifacts as ordinary as laws or symphonies or works of literature. By understanding fictional characters we come to (...)
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