Search results for 'symbol maipulation approach' (try it on Scholar)

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  1. Elena Semeka-Pankratov (1979). A Semiotic Approach to the Polysemy of the Symbol Nāga in Indian Mythology. Semiotica 27 (1-3).score: 72.0
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  2. Raj Kumar Arora (1988). The Sacred Scripture: Symbol of Spiritual Synthesis: A Comparative, Chronological, and Philosophical Approach to the Guru Grantha. Harman Pub. House.score: 72.0
     
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  3. Dafne Vidanec (2007). Critical-Analytical Approach to Gadamer's Notion of Art. Art as Game, Symbol and Festival. Filozofska Istraživanja 27 (1):143-161.score: 72.0
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  4. Stephane Savanah, Mirror Self-Recognition and Symbol-Mindedness. Biology and Philosophy.score: 54.0
    Abstract The view that mirror self-recognition (MSR) is a definitive demonstration of self-awareness is far from universally accepted, and those who do support the view need a more robust argument than the mere assumption that self-recognition implies a self-concept (e.g. Gallup in Socioecology and Psychology of Primates, Mouton, Hague, 1975 ; Gallup and Suarez in Psychological Perspectives on the Self, vol 3, Erlbaum, Hillsdale, 1986 ). In this paper I offer a new argument in favour of the view that MSR (...)
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  5. Andrew Wells (1996). Situated Action, Symbol Systems and Universal Computation. Minds and Machines 6 (1):33-46.score: 46.0
    Vera & Simon (1993a) have argued that the theories and methods known as situated action or situativity theory are compatible with the assumptions and methodology of the physical symbol systems hypothesis and do not require a new approach to the study of cognition. When the central criterion of computational universality is added to the loose definition of a symbol system which Vera and Simon provide, it becomes apparent that there are important incompatibilities between the two approaches such (...)
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  6. Evan Thompson (1997). Symbol Grounding: A Bridge From Artificial Life to Artificial Intelligence. Brain and Cognition 34 (1):48-71.score: 42.0
    This paper develops a bridge from AL issues about the symbol–matter relation to AI issues about symbol-grounding by focusing on the concepts of formality and syntactic interpretability. Using the DNA triplet-amino acid specification relation as a paradigm, it is argued that syntactic properties can be grounded as high-level features of the non-syntactic interactions in a physical dynamical system. This argu- ment provides the basis for a rebuttal of John Searle’s recent assertion that syntax is observer-relative (1990, 1992). But (...)
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  7. Peter beim Graben (2004). Incompatible Implementations of Physical Symbol Systems. Mind and Matter 2 (2):29-51.score: 42.0
    Classical cognitive science assumes that intelligently behaving systems must be symbol processors that are implemented in physical systems such as brains or digital computers. By contrast, connectionists suppose that symbol manipulating systems could be approximations of neural networks dynamics. Both classicists and connectionists argue that symbolic computation and subsymbolic dynamics are incompatible, though on different grounds. While classicists say that connectionist architectures and symbol processors are either incompatible or the former are mere implementations of the latter, connectionists (...)
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  8. Jacques Janssen & Theo Verheggen (1997). The Double Center of Gravity in Durkheim's Symbol Theory: Bringing the Symbolism of the Body Back In. Sociological Theory 15 (3):294-306.score: 42.0
    By studying Durkheim through a Schopenhauerian lens, the one-sidedly cognitivist and functionalist reception of his social theory can be balanced. Durkheim explicitly rejected such monistic interpretations. His dialectical approach was always aimed at an essentially dualistic perception of man and society, wherein the lower pole, the individual, is central. In Durkheim's symbol theory, this position leads to two kinds of symbols: those that are bound to the human body, here called "this and that" symbols, and those people can (...)
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  9. Christine Magerski (2012). Arnold Gehlen Modern Art as Symbol of Modern Society. Thesis Eleven 111 (1):81-96.score: 42.0
    Arnold Gehlen is one of the most controversial figures of German intellectual history. Gehlen’s commitment to National Socialism (a commitment he never disavowed) is mostly seen in close connection with his theoretical focus on institutions. According to Gehlen, what mankind requires above all is order and thus the protection of institutions. And yet, by reducing Gehlen’s sociology to the necessity of order one misses the analytical scope of his writings. As this article aims to show, the strength of Gehlen’s sociology (...)
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  10. Tanya de Villiers-Botha (2007). Why Peirce Matters: The Symbol in Deacon's Symbolic Species. Language Sciences 29 (1):88-108.score: 42.0
    In "Why brains matter: an integrational perspective on The Symbolic Species" Cowley (2002) [Language Sciences 24, 73-95] suggests that Deacon pictures brains as being able to process words qua tokens, which he identifies as the theory's Achilles' heel. He goes on to argue that Deacon's thesis on the co-evolution of language and mind would benefit from an integrational approach. This paper argues that Cowley's criticism relies on an invalid understanding of Deacon's use the concept of "symbolic reference", which he (...)
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  11. Cornelius Steckner (2004). Symbol Formation. Sign Systems Studies 32 (1-2):209-226.score: 42.0
    Symbol formation is a term used to unify the view on the interdependencies in the research of the Hamburg University before 1933: the Philosophical Institute (William Stern, Ernst Cassirer), the Psychological Institute (Stern) with its laboratory (Heinz Werner) in cooperation with the later joining Umwelt Institut (Jakob von Uexküll). The term, definitely used by Cassirer and Werner, is associated with the personalistic approach: “Keine Gestalt ohne Gestalter” (Stern), but also covers related terms like “melody of motion” (Uexküll), and (...)
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  12. Vicente Artuso & Fabrizio Zandonadi Catenassi (2012). A ambivalência do simbolismo da serpente em Nm 21,4-9: uma análise na ótica dos conflitos (The ambivalence of the serpent's symbolism in Numbers 21,4-9: an analysis through the conflicts' approach). DOI: 10.5752/P.2175-5841.2012v10n25p176. [REVIEW] Horizonte 10 (25):176-200.score: 42.0
    A perícope das serpentes no deserto destaca-se do conjunto de escritos que recorrem ao simbolismo da serpente, ao utilizar esse elemento potencialmente enganoso para a fé de Israel, ambivalente. Diante disso, o objetivo deste trabalho foi compreender o simbolismo da serpente em Nm 21,4-9, a partir de uma análise do texto e da possível influência por parte dos egípcios e povos do Antigo Oriente Próximo. A análise narrativa destacou o texto como um enredo de conflito-solução no drama vivido pelo povo. (...)
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  13. Susan Schneider (2009). LOT, CTM, and the Elephant in the Room. Synthese 170 (2):235 - 250.score: 36.0
    According to the language of thought (LOT) approach and the related computational theory of mind (CTM), thinking is the processing of symbols in an inner mental language that is distinct from any public language. Herein, I explore a deep problem at the heart of the LOT/CTM program—it has yet to provide a plausible conception of a mental symbol.
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  14. Eliano Pessa & Graziano Terenzi (2007). Semiosis in Cognitive Systems: A Neural Approach to the Problem of Meaning. [REVIEW] Mind and Society 6 (2):189-209.score: 36.0
    This paper deals with the problem of understanding semiosis and meaning in cognitive systems. To this aim we argue for a unified two-factor account according to which both external and internal information are non-independent aspects of meaning, thus contributing as a whole in determining its nature. To overcome the difficulties stemming from this approach we put forward a theoretical scheme based on the definition of a suitable representation space endowed with a set of transformations, and we show how it (...)
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  15. Derek Partridge (1995). On the Difficulty of Really Considering a Radical Novelty. Minds and Machines 5 (3):391-410.score: 36.0
    The fundamental assumptions in Dijkstra''s influential article on computing science teaching are challenged. Dijkstra''s paper presents the radical novelties of computing, and the consequent problems that we must tackle through a formal, logic-based approach to program derivation. Dijkstra''s main premise is that the algorithmic programming paradigm is the only one, in fact, the only possible one. It is argued that there is at least one other, the network-programming paradigm, which itself is a radical novelty with respect to the implementation (...)
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  16. Maristela Oliveira de Andrade (2010). A dimensão simbólica e espiritual da biodiversidade nas cosmologias indígenas e abordagens filosóficas (The symbolic and spiritual dimension of biological diversity in indigenous cosmologies approaches) - DOI: 10.5752/P.2175-5841.2010v8n17p11. [REVIEW] Horizonte 8 (17):11-25.score: 32.0
    Este trabalho propõe uma reflexão em torno da biodiversidade, a partir da crítica à política de conservação da diversidade biológica, estabelecida pela Convenção sobre Biodiversidade, considerando que ela se encontra impregnada de uma lógica utilitária e econômica. Mesmo reconhecendo os efeitos dos saberes e práticas das comunidades tradicionais como forma de manejo sustentável da biodiversidade, ela é omissa em relação à dimensão simbólica e espiritual presente nas cosmologias indígenas e seu papel conservacionista. A abordagem proposta aqui foi norteada por uma (...)
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  17. William F. Brewer (1999). Perceptual Symbols: The Power and Limitations of a Theory of Dynamic Imagery and Structured Frames. Behavioral and Brain Sciences 22 (4):611-612.score: 30.0
    The perceptual symbol approach to knowledge representation combines structured frames and dynamic imagery. The perceptual symbol approach provides a good account of the representation of scientific models, of some types of naive theories held by children and adults, and of certain reconstructive memory phenomena. The ontological status of perceptual symbols is unclear and this form of representation does not succeed in accounting for all forms of human knowledge.
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  18. Mark Textor (2008). Samples as Symbols. Ratio 21 (3):344-359.score: 30.0
    Nelson Goodman and, following him, Catherine Z. Elgin and Keith Lehrer have claimed that sometimes a sample is a symbol that stands for the property it is a sample of. The relation between the sample and the property it stands for is called 'exemplification' (Goodman, Elgin) or 'exemplarisation' (Lehrer). Goodman and Lehrer argue that the notion of exemplification sheds light on central problems in aesthetics and the philosophy of mind. However, while there seems to be a phenomenon to be (...)
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  19. Ron Sun (2013). Autonomous Generation of Symbolic Representations Through Subsymbolic Activities. Philosophical Psychology 26 (6):888 - 912.score: 30.0
    This paper explores an approach for autonomous generation of symbolic representations from an agent's subsymbolic activities within the agent-environment interaction. The paper describes a psychologically plausible general framework and its various methods for autonomously creating symbolic representations. The symbol generation is accomplished within, and is intrinsic to, a generic and comprehensive cognitive architecture for capturing a wide variety of psychological processes (namely, CLARION). This work points to ways of obtaining more psychologically/cognitively realistic symbolic and subsymbolic representations within the (...)
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  20. Stevan Harnad, Grounding Symbols in the Analog World with Neural Nets a Hybrid Model.score: 30.0
    1.1 The predominant approach to cognitive modeling is still what has come to be called "computationalism" (Dietrich 1990, Harnad 1990b), the hypothesis that cognition is computation. The more recent rival approach is "connectionism" (Hanson & Burr 1990, McClelland & Rumelhart 1986), the hypothesis that cognition is a dynamic pattern of connections and activations in a "neural net." Are computationalism and connectionism really deeply different from one another, and if so, should they compete for cognitive hegemony, or should they (...)
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  21. Stevan Harnad (1987). Category Induction and Representation. In [Book Chapter].score: 28.0
    A provisional model is presented in which categorical perception (CP) provides our basic or elementary categories. In acquiring a category we learn to label or identify positive and negative instances from a sample of confusable alternatives. Two kinds of internal representation are built up in this learning by "acquaintance": (1) an iconic representation that subserves our similarity judgments and (2) an analog/digital feature-filter that picks out the invariant information allowing us to categorize the instances correctly. This second, categorical representation is (...)
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  22. Michael Ramscar (2010). Computing Machinery and Understanding. Cognitive Science 34 (6):966-971.score: 28.0
    How are natural symbol systems best understood? Traditional “symbolic” approaches seek to understand cognition by analogy to highly structured, prescriptive computer programs. Here, we describe some problems the traditional computational metaphor inevitably leads to, and a very different approach to computation (Ramscar, Yarlett, Dye, Denny, & Thorpe, 2010; Turing, 1950) that allows these problems to be avoided. The way we conceive of natural symbol systems depends to a large degree on the computational metaphors we use to understand (...)
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  23. Paul Vogt (2002). The Physical Symbol Grounding Problem. .score: 28.0
    This paper presents an approach to solve the symbol grounding problem within the framework of embodied cognitive science. It will be argued that symbolic structures can be used within the paradigm of embodied cognitive science by adopting an alternative definition of a symbol. In this alternative definition, the symbol may be viewed as a structural coupling between an agent's sensorimotor activations and its environment. A robotic experiment is presented in which mobile robots develop a symbolic structure (...)
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  24. Edward M. Bruner (1973). The Missing Tins of Chicken: A Symbolic Interactionist Approach to Culture Change. Ethos 1 (2):219-238.score: 28.0
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  25. Ralph Wayne Kraft (1975). Symbols, Systems, Science, and Survival: A Presentation of the Systems Approach From a Teilhardian Perspective. Vantage Press.score: 28.0
     
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  26. Reiner Keller (2011). The Sociology of Knowledge Approach to Discourse (SKAD). Human Studies 34 (1):43-65.score: 26.0
    The article presents the sociology of knowledge approach to discourse (SKAD). SKAD, which has been in the process of development since the middle of the 1990s, is now a widely used framework among social scientists in discourse research in the German-speaking area. It links arguments from the social constructionist tradition, following Berger and Luckmann, with assumptions based in symbolic interactionism, hermeneutic sociology of knowledge, and the concepts of Michel Foucault. It argues thereby for a consistent theoretical and methodological grounding (...)
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  27. Tim van Gelder (1999). Defending the Dynamic Hypothesis. In Wolfgang Tschacher & J-P Dauwalder (eds.), Dynamics, Synergetics, Autonomous Agents: Nonlinear Systems Approaches to Cognitive Psychology and Cognitive Science. Singapore: World Scientific.score: 26.0
    Cognitive science has always been dominated by the idea that cognition is _computational _in a rather strong and clear sense. Within the mainstream approach, cognitive agents are taken to be what are variously known as _physical symbol_ _systems, digital computers_, _syntactic engines_, or_ symbol manipulators_. Cognitive operations are taken to consist in the shuffling of symbol tokens according to strict rules (programs). Models of cognition are themselves digital computers, implemented on general purpose electronic machines. The basic mathematical (...)
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  28. David J. Chalmers (1993). Connectionism and Compositionality: Why Fodor and Pylyshyn Were Wrong. Philosophical Psychology 6 (3):305-319.score: 24.0
    This paper offers both a theoretical and an experimental perspective on the relationship between connectionist and Classical (symbol-processing) models. Firstly, a serious flaw in Fodor and Pylyshyn’s argument against connectionism is pointed out: if, in fact, a part of their argument is valid, then it establishes a conclusion quite different from that which they intend, a conclusion which is demonstrably false. The source of this flaw is traced to an underestimation of the differences between localist and distributed representation. It (...)
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  29. Susan Schneider, The Central System as a Computational Engine.score: 24.0
    The Language of Thought program has a suicidal edge. Jerry Fodor, of all people, has argued that although LOT will likely succeed in explaining modular processes, it will fail to explain the central system, a subsystem in the brain in which information from the different sense modalities is integrated, conscious deliberation occurs, and behavior is planned. A fundamental characteristic of the central system is that it is “informationally unencapsulated” -- its operations can draw from information from any cognitive domain. The (...)
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  30. Johan de Smedt & Helen de Cruz (2011). A Cognitive Approach to the Earliest Art. Journal of Aesthetics and Art Criticism 69 (4):379-389.score: 24.0
    This paper takes a cognitive perspective to assess the significance of some Late Palaeolithic artefacts (sculptures and engraved objects) for philosophicalconcepts of art. We examine cognitive capacities that are necessary to produceand recognize objects that are denoted as art. These include the ability toattribute and infer design (design stance), the ability to distinguish between themateriality of an object and its meaning (symbol-mindedness), and an aesthetic sensitivity to some perceptual stimuli. We investigate to what extent thesecognitive processes played a role (...)
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  31. Arthur B. Markman & Eric Dietrich (2000). Extending the Classical View of Representation. Trends in Cognitive Sciences 4 (12):470-475.score: 24.0
    Representation is a central part of models in cognitive science, but recently this idea has come under attack. Researchers advocating perceptual symbol systems, situated action, embodied cognition, and dynamical systems have argued against central assumptions of the classical representational approach to mind. We review the core assumptions of the dominant view of representation and the four suggested alternatives. We argue that representation should remain a core part of cognitive science, but that the insights from these alternative approaches must (...)
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  32. J. L. Bell (1986). A New Approach to Quantum Logic. British Journal for the Philosophy of Science 37 (1):83-99.score: 24.0
    The idea of a 'logic of quantum mechanics' or quantum logic was originally suggested by Birkhoff and von Neumann in their pioneering paper [1936]. Since that time there has been much argument about whether, or in what sense, quantum 'logic' can be actually considered a true logic (see, e.g. Bell and Hallett [1982], Dummett [1976], Gardner [1971]) and, if so, how it is to be distinguished from classical logic. In this paper I put forward a simple and natural semantical framework (...)
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  33. Arthur B. Markman & Eric Dietrich, Something Old, Something New: Extending the Classical View of Representation.score: 24.0
    Representation is a central part of models in cognitive science, but recently this idea has come under attack. Researchers advocating perceptual symbol systems, situated action, embodied cognition, and dynamical systems have argued against central assumptions of the classical representational approach to mind. We review the core assumptions of the dominant view of representation and the four suggested alternatives. We argue that representation should remain a core part of cognitive science, but that the insights from these alternative approaches must (...)
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  34. Roberto Cordeschi & Marcello Frixione (2007). Computationalism Under Attack. In M. Marraffa, M. De Caro & F. Ferretti (eds.), Cartographies of the Mind: Philosophy and Psychology in Intersection. Springer.score: 24.0
    Since the early eighties, computationalism in the study of the mind has been “under attack” by several critics of the so-called “classic” or “symbolic” approaches in AI and cognitive science. Computationalism was generically identified with such approaches. For example, it was identified with both Allen Newell and Herbert Simon’s Physical Symbol System Hypothesis and Jerry Fodor’s theory of Language of Thought, usually without taking into account the fact ,that such approaches are very different as to their methods and aims. (...)
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  35. Stevan Harnad, Psychophysical and Cognitive Aspects of Categorical Perception:A Critical Overview.score: 24.0
    There are many entry points into the problem of categorization. Two particularly important ones are the so-called top-down and bottom-up approaches. Top-down approaches such as artificial intelligence begin with the symbolic names and descriptions for some categories already given; computer programs are written to manipulate the symbols. Cognitive modeling involves the further assumption that such symbol-interactions resemble the way our brains do categorization. An explicit expectation of the top-down approach is that it will eventually join with the bottom-up (...)
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  36. Itay Shani (2005). Computation and Intentionality: A Recipe for Epistemic Impasse. [REVIEW] Minds and Machines 15 (2):207-228.score: 24.0
    Searle’s celebrated Chinese room thought experiment was devised as an attempted refutation of the view that appropriately programmed digital computers literally are the possessors of genuine mental states. A standard reply to Searle, known as the “robot reply” (which, I argue, reflects the dominant approach to the problem of content in contemporary philosophy of mind), consists of the claim that the problem he raises can be solved by supplementing the computational device with some “appropriate” environmental hookups. I argue that (...)
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  37. Gordana Dodig-Crnkovic (2011). Significance of Models of Computation, From Turing Model to Natural Computation. Minds and Machines 21 (2):301-322.score: 24.0
    The increased interactivity and connectivity of computational devices along with the spreading of computational tools and computational thinking across the fields, has changed our understanding of the nature of computing. In the course of this development computing models have been extended from the initial abstract symbol manipulating mechanisms of stand-alone, discrete sequential machines, to the models of natural computing in the physical world, generally concurrent asynchronous processes capable of modelling living systems, their informational structures and dynamics on both symbolic (...)
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  38. Andreas Weber (2002). Feeling the Signs. Sign Systems Studies 30 (1):183-199.score: 24.0
    This paper describes the semiotic approach to organism in two proto-biosemiotic thinkers, Susanne K. Langer and Hans Jonas. Both authors develop ideas that have become central terms of biosemiotics: the organism as subject, the realisation of the living as a closed circular self, the value concept, and, in the case of Langer, the concept of symbol. Langer tries to develop a theory of cultural symbolism based on a theory of organism as a self-realising entity creating meaning and value. (...)
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  39. Charles Wei-hsun Fu (1973). Lao Tzu's Conception of Tao. Inquiry 16 (1-4):367 – 394.score: 24.0
    This article attempts a new interpretation of Lao Tzu's metaphysics of Tao by employing a combined method of linguistic and philosophical analyses. This new methodological approach involves the following basic assumptions: (1) Lao Tzu's metaphysics of Tao can be characterized as a kind of non?dualistic and non?conceptual metaphysics sub specie aeternitatis; (2) Tao is not an entity, substance, God, Idee, or anything hypostatized or conceptualized, but is rather a metaphysical symbol unifying various dimensions of Nature as the totality (...)
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  40. Paul Moyaert (2007). In Defense of Praying with Images. American Catholic Philosophical Quarterly 81 (4):595-612.score: 24.0
    The paper argues for a notion of religion that is based on a strong human sense for symbols. Symbols are the natural milieu for religion. I distinguish symbolsfrom signs through the fact that the symbol brings together the elements kept separate in the sign. A symbol does contain something of the force of the realitywhich it represents. With this approach we can look at fides quaerens intellectum in a new light. Moreover, religious images and icons can gain (...)
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  41. Monroe C. Beardsley (1970). Book Review:Languages of Art: An Approach to a Theory of Symbols Nelson Goodman. [REVIEW] Philosophy of Science 37 (3):458-.score: 24.0
  42. Suzanne Stern-Gillet (2000). Le Principe Du Beau Chez Plotin: Réflexions sur Enneas VI.7.32 et 33. Phronesis 45 (1):38-63.score: 24.0
    The status of beauty in Plotinus' metaphysics is unclear: is it a Form in Intellect, the Intelligible Principle itself, or the One? Basing themselves on a number of well-known passages in the "Enneads," and assuming that Plotinus' Forms are similar in function and status to Plato's, many scholars hold that Plotinus theorized beauty as a determinate entity in Intellect. Such assumptions, it is here argued, lead to difficulties over self-predication, the interpretation of Plotinus's rich and varied aesthetic terminology and, most (...)
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  43. Kuan-Hung Chen (2011). Cognition, Language, Symbol, and Meaning Making: A Comparative Study of the Epistemic Stances of Whitehead and the Book of Changes. Asian Philosophy 19 (3):285-300.score: 24.0
    The epistemic stances of both Whitehead and the Book of Changes are founded on the assumption that process is reality; there are important resonances with respect to perception, meaning and significance. Such a process-oriented approach is productive for developing non-representational and non-dualistic theories in the fields of epistemology, philosophy of language and philosophy of mind. An exploration of these resonances will further provide an appropriate foundation for dialogue between the philosophy of the Book of Changes and that of contemporary (...)
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  44. Subash Durlabhji (2004). The Tao of Organization Behavior. Journal of Business Ethics 52 (4):401 - 409.score: 24.0
    Well-known concepts in Organization Behavior are viewed in this paper through a Taoist lens, in particular through the perspective enshrined in the famous yin–yang symbol. Since Tao purports to be a fundamental Law of Nature, it should be possible to find Taoist principles operating within, or at least behind, concepts and theories presented in the field of Organization Behavior as having some degree of truth value. Concepts from personality theory, learning, motivation, leadership, and organization culture are found indeed to (...)
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  45. Robert M. Ellis (2013). Middle Way Philosophy 3: The Integration of Meaning. Lulu.score: 24.0
    This third volume of the Middle Way Philosophy series applies the revolutionary view, taken from cognitive science, that meaning is found in our bodies rather than in a relationship between language and reality. Cognitive and emotive meaning cannot be separated. This approach reveals the basic error of the metaphysical views that depend on absolute cognitive meaning. It also provides the basis for an account of how we can integrate meaning. Each new time we connect an experience to a (...) we extend meaning in a way that gives us more resources to develop more adequate beliefs. The practice of integrating meaning can be promoted by the arts, meditation and focusing, and can also involve working to resolve archetypes. (shrink)
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  46. Suzanne Stern-Gillet (2000). Le Principe Du Beau Chez Plotin: Réflexions sur "Enneas" VI.7.32 et 33. Phronesis 45 (1):38 - 63.score: 24.0
    The status of beauty in Plotinus' metaphysics is unclear: is it a Form in Intellect, the Intelligible Principle itself, or the One? Basing themselves on a number of well-known passages in the "Enneads," and assuming that Plotinus' Forms are similar in function and status to Plato's, many scholars hold that Plotinus theorized beauty as a determinate entity in Intellect. Such assumptions, it is here argued, lead to difficulties over self-predication, the interpretation of Plotinus's rich and varied aesthetic terminology and, most (...)
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  47. Hector Zenil, Fernando Soler-Toscano & Joost J. Joosten (2012). Empirical Encounters with Computational Irreducibility and Unpredictability. Minds and Machines 22 (3):149-165.score: 24.0
    The paper presents an exploration of conceptual issues that have arisen in the course of investigating speed-up and slowdown phenomena in small Turing machines, in particular results of a test that may spur experimental approaches to the notion of computational irreducibility. The test involves a systematic attempt to outrun the computation of a large number of small Turing machines (3 and 4 state, 2 symbol) by means of integer sequence prediction using a specialized function for that purpose. The experiment (...)
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  48. Lorraine McCune (1999). Development, Consciousness, and the Perception/Mental Representation Distinction. Behavioral and Brain Sciences 22 (4):627-628.score: 24.0
    Perceptual symbol systems provide a welcome alternative to amodal encapsulated means of cognitive processing. However, the relations between perceived reality and internal mentation require a more differentiated approach, reflecting both developmental differences between infant and adult experience and qualitative differences between consciously perceived and mentally represented contents. Neurological evidence suggests a developmental trajectory from initial perceptual states in infancy to a more differentiated consciousness from two years of age on. Children's processing of and verbal expressions regarding motion events (...)
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  49. Anna Aragno (2013). Phenomenology of Psychoanalytic Data. A Biosemiotic Framework. Biosemiotics 6 (3):473-488.score: 24.0
    In my continuing efforts to build a bridge between psychoanalytic findings and biosemiotics here, as in previous works, ‘biosemiotic’ refers to the hierarchy of meaning-forms (from biological to semiotic-organizations) underlying an updated psychoanalytic model of mind. Within this framework I present a broad range of bio-semiotic phenomena, processes, dynamics, defenses, and universal and unique internalized interpersonal patterns, that in psychoanalysis all commonly fall under the broad heading of the “Unconscious.” Reconceptualized as interpretive data within the purview of a psychoanalytic discourse-semantic (...)
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  50. Eduardo de la Fuente (2013). 'Profane' Rather Than 'Secular' Daniel Bell as Cultural Sociologist and Critic of Modern Culture. Thesis Eleven 118 (1):105-115.score: 24.0
    Daniel Bell’s writings are often cast as offering a contemporary jeremiad regarding the corrosive effects of culture upon the modern economic and social order. In this paper, I take the opposite approach and argue that Bell is a sensitive cultural analyst who is claiming that human experience ought not to be deprived of culture – understood as symbol and myth that tap into the felt need for human transcendence. Bell could therefore be seen as a strong advocate for (...)
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