During an out-of-body experience (OBE), one sees the world and one's own body from an extracorporeal visuospatial perspective. OBEs reflect disturbances in brain systems dedicated to multisensory integration and self-processing. However, they have traditionally been interpreted as providing evidence for a soul that can depart the body after death. This mystical view is consistent with Bering's proposal that psychological immortality is the cognitive default.

According to the popular Grounded Cognition Model (GCM), the sensory and motor features of concepts, including word meanings, are stored directly within neural systems for perception and action. More precisely, the core claim is that these concrete conceptual features reuse some of the same modality-specific representations that serve to categorize experiences involving the relevant kinds of objects and events. Research in semantic typology, however, has shown that word meanings vary significantly across the roughly 6500 languages in the world. I argue (...) that this crosslinguistic semantic diversity has significant yet previously unrecognized theoretical consequences for the GCM. In particular, to accommodate the typological data, the GCM must assume that the concrete features of word meanings are not merely stored within sensory/motor brain systems, but are represented there in ways that are, to a nontrivial degree, language-specific. Moreover, it must assume that these conceptual representations are also activated during the nonlinguistic processing of the relevant kinds of objects and events (e.g., during visual perception and action planning); otherwise, they would not really be grounded, which is to say, embedded inside sensory/motor systems. Crucially, however, such activations would constitute what is traditionally called linguistic relativity—that is, the influence of language-specific semantic structures on other forms of cognition. The overarching aim of this paper is to elaborate this argument more fully and explore its repercussions. To that end, I discuss in greater detail the key aspects of the GCM, the evidence for crosslinguistic semantic diversity, pertinent work on linguistic relativity, the central claim that the GCM entails linguistic relativity, some initial supporting results, and some important limitations and future directions. (shrink)

According to the popular Grounded Cognition Model (GCM), the sensory and motor features of concepts, including word meanings, are stored directly within neural systems for perception and action. More precisely, the core claim is that these concrete conceptual features reuse some of the same modality-specific representations that serve to categorize experiences involving the relevant kinds of objects and events. Research in semantic typology, however, has shown that word meanings vary significantly across the roughly 6500 languages in the world. I argue (...) that this crosslinguistic semantic diversity has significant yet previously unrecognized theoretical consequences for the GCM. In particular, to accommodate the typological data, the GCM must assume that the concrete features of word meanings are not merely stored within sensory/motor brain systems, but are represented there in ways that are, to a nontrivial degree, language-specific. Moreover, it must assume that these conceptual representations are also activated during the nonlinguistic processing of the relevant kinds of objects and events (e.g., during visual perception and action planning); otherwise, they would not really be grounded, which is to say, embedded inside sensory/motor systems. Crucially, however, such activations would constitute what is traditionally called linguistic relativity—that is, the influence of language-specific semantic structures on other forms of cognition. The overarching aim of this paper is to elaborate this argument more fully and explore its repercussions. To that end, I discuss in greater detail the key aspects of the GCM, the evidence for crosslinguistic semantic diversity, pertinent work on linguistic relativity, the central claim that the GCM entails linguistic relativity, some initial supporting results, and some important limitations and future directions. (shrink)

Many languages grammatically distinguish between alienable and inalienable possessions. The latter are sometimes restricted to body parts, but they often include other kinds of personally significant entities too. These cross-linguistic patterns suggest that one's most precious owned objects tend to fall within a complex self system that includes not only the core (corporeal) self, but also the extended (noncorporeal) self.

According to the popular Grounded Cognition Model (GCM), the sensory and motor features of concepts, including word meanings, are stored directly within neural systems for perception and action. More precisely, the core claim is that these concrete conceptual features reuse some of the same modality-specific representations that serve to categorize experiences involving the relevant kinds of objects and events. Research in semantic typology, however, has shown that word meanings vary significantly across the roughly 6500 languages in the world. I argue (...) that this crosslinguistic semantic diversity has significant yet previously unrecognized theoretical consequences for the GCM. In particular, to accommodate the typological data, the GCM must assume that the concrete features of word meanings are not merely stored within sensory/motor brain systems, but are represented there in ways that are, to a nontrivial degree, language-specific. Moreover, it must assume that these conceptual representations are also activated during the nonlinguistic processing of the relevant kinds of objects and events (e.g., during visual perception and action planning); otherwise, they would not really be grounded, which is to say, embedded inside sensory/motor systems. Crucially, however, such activations would constitute what is traditionally called linguistic relativity—that is, the influence of language-specific semantic structures on other forms of cognition. The overarching aim of this paper is to elaborate this argument more fully and explore its repercussions. To that end, I discuss in greater detail the key aspects of the GCM, the evidence for crosslinguistic semantic diversity, pertinent work on linguistic relativity, the central claim that the GCM entails linguistic relativity, some initial supporting results, and some important limitations and future directions. (shrink)

Müller's goal of bringing neuroscience to bear on controversies in linguistics is laudable. However, some of his specific proposals about innateness and autonomy are misguided. Recent studies on the neurobiology of regular and irregular inflectional morphology indicate that these two linguistic processes are subserved by anatomically and physiologically distinct neural subsystems, whose functional organization is likely to be under direct genetic control rather than assembled by strictly epigenetic factors.

Jackendoff (2002) argues that grammatically relevant and irrelevant components of meaning do not occupy distinct levels of the semantic system. However, neuropsychological studies have found that the two components doubly dissociate in brain-damaged subjects, suggesting that they are in fact segregated. Neural regionalization of these multidimensional semantic subsystems might take place during language development.

Among the many lines of research that have been exploring how embodiment contributes to cognition, one focuses on how the neural substrates of language may be shared, or at least closely coupled, with those of action. This paper revisits a particular proposal that has received considerable attention—namely, that the forms of hierarchical sequencing that characterize both linguistic syntax and goal-directed action are underpinned partly by common mechanisms in left Brodmann area (BA) 44, a cortical region that is not only classically (...) regarded as part of Broca’s area, but is also a core component of the human Mirror Neuron System. First, a recent multi-participant, multi-round debate about this proposal is summarized together with some other relevant findings. This review reveals that while the proposal is supported by a variety of theoretical arguments and empirical results, it still faces several challenges. Next, a narrower application of the proposal is discussed, specifically involving the basic word order of subject (S), object (O), and verb (V) in simple transitive clauses. Most languages are either SOV or SVO, and, building on prior work, it is argued that these strong syntactic tendencies derive from how left BA44 represents the sequential-hierarchical structure of goal-directed actions. Finally, with the aim of clarifying what it might mean for syntax and action to have “common” neural mechanisms in left BA44, two different versions of the main proposal are distinguished. Hypothesis 1 states that the very same neural mechanisms in left BA44 subserve some aspects of hierarchical sequencing for syntax and action, whereas Hypothesis 2 states that anatomically distinct but functionally parallel neural mechanisms in left BA44 subserve some aspects of hierarchical sequencing for syntax and action. Although these two hypotheses make different predictions, at this point neither one has significantly more explanatory power than the other, and further research is needed to elaborate and test them. (shrink)

Dunbar (1993) emphasizes the role of cooperative language use in the evolution of human linguistic capacity and neglects to consider the role that manipulative language use would have played. I argue that as group size and neocortieal size increased during human evolution, the adaptive value of using language to benefit oneself at the expense of others would also have increased. I discuss how selection pressures for manipulative language use would have operated in the contexts of mating, status striving, and social (...) exchange. (shrink)

Metamorphoses of the Zoo marshals a unique compendium of critical interventions that envision novel modes of authentic encounter that cultivate humanity's biophilic tendencies without abusing or degrading other animals. These take the form of radical restructurings of what were formerly zoos or map out entirely new, post-zoo sites or experiences. The result is a volume that contributes to moral progress on the inter-species front and eco-psychological health for a humankind whose habitats are now mostly citified or urbanizing.

One of Hume's most well-known works and a masterpiece of philosophy, A Treatise of Human Nature is indubitably worth taking the time to read.

Oxford Philosophical Texts Series Editor: John Cottingham The Oxford Philosophical Texts series consists of authoritative teaching editions of canonical texts in the history of philosophy from the ancient world down to modern times. Each volume provides a clear, well laid out text together with a comprehensive introduction by a leading specialist, giving the student detailed critical guidance on the intellectual context of the work and the structure and philosophical importance of the main arguments. Endnotes are supplied which provide further commentary (...) on the arguments and explain unfamiliar references and terminology, and a full bibliography and index are also included. The series aims to build up a definitive corpus of key texts in the Western philosophical tradition, which will form a reliable and enduring resource for students and teachers alike. David Hume's aim in writing An Enquiry concerning Human Understanding was to introduce his philosophy to a European culture in which many educated people read original works of philosophy. He gives an elegant and accessible presentation of strikingly original and challenging views about the limited powers of human understanding, the attractions of scepticism, the compatibility of free will and determinism, and weaknesses in the foundations of religion. Hume's philosophy was highly controversial in the eighteenth century and remains so today. The text printed in this edition is that of the Clarendon critical edition of Hume's works. A substantial introduction by the editor explains the intellectual background to the work and surveys its main themes. The volume also includes detailed explanatory notes on the text, a glossary of terms, a full list of references, and a section of supplementary readings. (shrink)

From religion to philosophy to science, all human systems of definition are formed by human brains. The nature and limits of the human brain are the nature and limits of those systems. This essay shows how the human brain works normally then unusually, and what this reveals about the limits of human knowledge. There are many conditions and instances where the brain processes information unusually, including mental disorders, physical events, and drug use. This essay focuses on the neurological events called (...) mystical experiences. (shrink)

This short peer-reviewed text is a concise look at the psychology of how human beings make decisions, including how they form their worldviews and make arguments.

This paper aims to provide two abductive considerations adducing in favor of the thesis of Necessitism in modal ontology. I demonstrate how instances of the Barcan formula can be witnessed, when the modal operators are interpreted 'naturally' -- i.e., as including geometric possibilities -- and the quantifiers in the formula range over a domain of natural, or concrete, entities and their contingently non-concrete analogues. I argue that, because there are considerations within physics and metaphysical inquiry which corroborate modal relationalist claims (...) concerning the possible geometric structures of spacetime, and dispositional properties are actual possible entities, the condition of being grounded in the concrete is consistent with the Barcan formula; and thus -- in the geometric setting -- merits adoption by the Necessitist. (shrink)

Part of the appeal of the biological approach to personal identity is that it does not have to countenance spatially coincident entities. But if the termination thesis is correct and the organism ceases to exist at death, then it appears that the corpse is a dead body that earlier was a living body and distinct from but spatially coincident with the organism. If the organism is identified with the body, then the unwelcome spatial coincidence could perhaps be avoided. It is (...) argued that such an identification would be a mistake. A living organism has a different part/whole relationship and persistence conditions than the alleged body. A case will be made that the concept ‘human body’ is a conceptual mess, vague in an unprincipled manner, and that an eliminativist stance towards dead bodies is the appropriate response. CiteULike Connotea Del.icio.us What's this? (shrink)

Various U.S. laws, such as the Clean Air Act and the Food Quality Protection Act, require additional protections for susceptible subpopulations who face greater environmental health risks. The main ethical rationale for providing these protections is to ensure that environmental health risks are distributed fairly. In this article, we (1) consider how several influential theories of justice deal with issues related to the distribution of environmental health risks; (2) show that these theories often fail to provide specific guidance concerning policy (...) choices; and (3) argue that an approach to public decision making known as accountability for reasonableness can complement theories of justice in establishing acceptable environmental health risks for the general population and susceptible subpopulations. Since accountability for reasonableness focuses on the fairness of the decision-making process, not the outcome, it does not guarantee that susceptible subpopulations will receive a maximum level of protection, regardless of costs or other morally relevant considerations. (shrink)

This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true.

Originally published: Oxford: Clarendon Press, 1932.

How should one react when one has a belief, but knows that other people—who have roughly the same evidence as one has, and seem roughly as likely to react to it correctly—disagree? This paper argues that the disagreement of other competent inquirers often requires one to be much less confident in one’s opinions than one would otherwise be.

The singularity hypothesis is a radical hypothesis about the future of artificial intelligence on which self-improving artificial agents will quickly become orders of magnitude more intelligent than the average human. Despite the ambitiousness of its claims, the singularity hypothesis has been defended at length by leading philosophers and artificial intelligence researchers. In this paper, I argue that the singularity hypothesis rests on scientifically implausible growth assumptions. I show how leading philosophical defenses of the singularity hypothesis (Chalmers 2010, Bostrom 2014) fail (...) to overcome the case for skepticism. I conclude by drawing out philosophical implications of this discussion for our understanding of consciousness, personal identity, digital minds, existential risk, and ethical longtermism. GPI Working Paper No . 19-2022. (shrink)

In the Garden of Eden, we had unmediated contact with the world. We were directly acquainted with objects in the world and with their properties. Objects were simply presented to us without causal mediation, and properties were revealed to us in their true intrinsic glory.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

What happens when machines become more intelligent than humans? One view is that this event will be followed by an explosion to ever-greater levels of intelligence, as each generation of machines creates more intelligent machines in turn. This intelligence explosion is now often known as the “singularity”. The basic argument here was set out by the statistician I.J. Good in his 1965 article “Speculations Concerning the First Ultraintelligent Machine”: Let an ultraintelligent machine be defined as a machine that can far (...) surpass all the intellectual activities of any man however clever. Since the design of machines is one of these intellectual activities, an ultraintelligent machine could design even better machines; there would then unquestionably be an “intelligence explosion”, and the intelligence of man would be left far behind. Thus the first ultraintelligent machine is the last invention that man need ever make. The key idea is that a machine that is more intelligent than humans will be better than humans at designing machines. So it will be capable of designing a machine more intelligent than the most intelligent machine that humans can design. So if it is itself designed by humans, it will be capable of designing a machine more intelligent than itself. By similar reasoning, this next machine will also be capable of designing a machine more intelligent than itself. If every machine in turn does what it is capable of, we should expect a sequence of ever more intelligent machines. This intelligence explosion is sometimes combined with another idea, which we might call the “speed explosion”. The argument for a speed explosion starts from the familiar observation that computer processing speed doubles at regular intervals. Suppose that speed doubles every two years and will do so indefinitely. Now suppose that we have human-level artificial intelligence 1 designing new processors. Then faster processing will lead to faster designers and an ever-faster design cycle, leading to a limit point soon afterwards. The argument for a speed explosion was set out by the artificial intelligence researcher Ray Solomonoff in his 1985 article “The Time Scale of Artificial Intelligence”.1 Eliezer Yudkowsky gives a succinct version of the argument in his 1996 article “Staring at the Singularity”: “Computing speed doubles every two subjective years of work.. (shrink)

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.

Religion, science, and naturalism -- Perception and religious experience -- Panexperientialism, freedom, and the mind-body relation -- Naturalistic, dipolar theism -- Natural theology based on naturalistic theism -- Evolution, evil, and eschatology -- The two ultimates and the religions -- Religion, morality, and civilization -- Religious language and truth -- Religious knowledge and common sense.

David Heyd's study will stimulate philosophers to recognise the importance of the rather neglected topic of the distinctiveness of supererogation and the ...

A number of philosophers endorse, without argument, the view that there’s something it’s like consciously to think that p, which is distinct from what it’s like consciously to think that q. This thesis, if true, would have important consequences for philosophy of mind and cognitive science. In this paper I offer an argument for it, and attempt to induce examples of it in the reader. The argument claims it would be impossible introspectively to distinguish conscious thoughts with respect to their (...) content if there weren’t something it’s like to think them. This argument is defended against several objections. Then I use what I call “minimal pair” experiences—sentences read without and with understanding—to induce in the reader an experience of the kind I claim exists. Further objections are considered and rebutted. (shrink)

According to the grounding theory of powers, fundamental physical properties should be thought of as qualities that ground dispositions. Although this view has recently been defended by many different philosophers, there is no consensus for how the view should be developed within a broader metaphysics of properties. Recently, Tugby has argued that the view should be developed in the context of a Platonic theory of properties, where properties are abstract universals. I will argue that the view should not be developed (...) within such a framework. Either the view should be developed with an ontology of Aristotelian properties, or it should be developed in a Nominalist framework that contains no properties at all. (shrink)

Conceptual engineering is the design, implementation, and evaluation of concepts. Conceptual engineering includes or should include de novo conceptual engineering (designing a new concept) as well as conceptual re-engineering (fixing an old concept). It should also include heteronymous (different-word) as well as homonymous (same-word) conceptual engineering. I discuss the importance and the difficulty of these sorts of conceptual engineering in philosophy and elsewhere.

"My work has had nothing to do with gay liberation," Michel Foucault reportedly told an admirer in 1975. And indeed there is scarcely more than a passing mention of homosexuality in Foucault's scholarly writings. So why has Foucault, who died of AIDS in 1984, become a powerful source of both personal and political inspiration to an entire generation of gay activists? And why have his political philosophy and his personal life recently come under such withering, normalizing scrutiny by commentators as (...) diverse as Camille Paglia, Richard Mohr, Bruce Bawer, Roger Kimball, and biographer James Miller? David M. Halperin's Saint Foucault is an uncompromising and impassioned defense of the late French philosopher and historian as a galvanizing thinker whose career as a theorist and activist will continue to serve as a model for other gay intellectuals, activists, and scholars. A close reading of both Foucault and the increasing attacks on his life and work, it explains why straight liberals so often find in Foucault only counsels of despair on the subject of politics, whereas gay activists look to him not only for intellectual inspiration but also for a compelling example of political resistance. Halperin rescues Foucault from the endless nature-versus-nurture debate over the origins of homosexuality ("On this question I have absolutely nothing to say," Foucault himself once remarked) and argues that Foucault's decision to treat sexuality not as a biological or psychological drive but as an effect of discourse, as the product of modern systems of knowledge and power, represents a crucial political breakthrough for lesbians and gay men. Halperin explains how Foucault's radical vision of homosexuality as a strategic opportunity for self-transformation anticipated the new anti-assimilationist, anti-essentialist brand of sexual identity politics practiced by contemporary direct-action groups such as ACT UP. Halperin also offers the first synthetic account of Foucault's thinking about gay sex and the future of the lesbian and gay movement, as well as an up-to-the-minute summary of the most recent work in queer theory. "Where there is power, there is resistance," Michel Foucault wrote in The History of Sexuality, Volume I. Erudite, biting, and surprisingly moving, Saint Foucault represents Halperin's own resistance to what he views as the blatant and systematic misrepresentation of a crucial intellectual figure, a misrepresentation he sees as dramatic evidence of the continuing personal, professional, and scholarly vulnerability of all gay activists and intellectuals in the age of AIDS. (shrink)

An ethnographer's account of his study of jazz-piano playing, which led to discoveries concerning the ways his hands learned about the keyboard and improvisation, sheds light on the nature and range of improvised conduct.

*[[This paper appears in _Toward a Science of Consciousness II: The Second Tucson Discussions and Debates_ (S. Hameroff, A. Kaszniak, and A.Scott, eds), published with MIT Press in 1998. It is a transcript of my talk at the second Tucson conference in April 1996, lightly edited to include the contents of overheads and to exclude some diversions with a consciousness meter. A more in-depth argument for some of the claims in this paper can be found in Chapter 6 of my (...) book _The Conscious Mind_ (Chalmers, 1996). ]]. (shrink)

Confronted with the apparent explanatory gap between physical processes and consciousness, there are many possible reactions. Some deny that any explanatory gap exists at all. Some hold that there is an explanatory gap for now, but that it will eventually be closed. Some hold that the explanatory gap corresponds to an ontological gap in nature.