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  1. Self Across Time: The Diachronic Unity of Bodily Existence.Thomas Fuchs - 2017 - Phenomenology and the Cognitive Sciences 16 (2):291-315.
    The debate on personal persistence has been characterized by a dichotomy which is due to its still Cartesian framwork: On the one side we find proponents of psychological continuity who connect, in Locke’s tradition, the persistence of the person with the constancy of the first-person perspective in retrospection. On the other side, proponents of a biological approach take diachronic identity to consist in the continuity of the organism as the carrier of personal existence from a third-person-perspective. Thus, what accounts for (...)
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  • Constructive Realism: In Defense of the Objective Reality of Perspectives.Roman Madzia - 2013 - Human Affairs 23 (4):645-657.
    The paper proposes an outline of a reconciliatory approach to the perennial controversy between epistemological realism and anti-realism. My main conceptual source in explaining this view is the philosophy of pragmatism, more specifically, the epistemological theories of George H. Mead, John Dewey, and also William James’ radical empiricism. First, the paper analyzes the pragmatic treatment of the goal-directedness of action, especially with regard to Mead’s notion of attitudes, and relates it to certain contemporary epistemological theories provided by the cognitive sciences. (...)
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  • The Circularity of the Embodied Mind.Thomas Fuchs - 2020 - Frontiers in Psychology 11.
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  • Because They Can: The Basis for the Moral Obligations of (Certain) Collectives.Kendy M. Hess - 2014 - Midwest Studies in Philosophy 38 (1):203-221.
  • Review of C. Koopman, Pragmatism as Transition. Historicity and Hope in James, Dewey, and Rorty. [REVIEW]Roberto Frega - 2009 - European Journal of Pragmatism and American Philosophy 1 (1).
  • Pluralism and the Mind: Consciousness, Worldviews, and the Limits of Science by Matthew Colborn.Stan McDaniel - 2012 - Journal of Scientific Exploration 26 (3).
    Matthew Colborn’s book on what might seem a topic radically unrelated to the above quote nevertheless might have used Rodney King’s much-cited comment as its theme. In the areas of cognitive science and philosophy of mind, there is plenty of conceptual head-bashing going on as multiple views contend. The conflict is more acute than in typical disputes among philosophical positions. Where science stands in relation to this conflict of ideas lies in the advent of neuroscience transformed by the marriage of (...)
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  • Essay/Book Reviews.Henry H. Bauer & Michael Grosso - 2010 - Journal of Scientific Exploration 24 (4).
    “Denialism”: The New “Pseudo-Science” Reflections on Frederic Myers’ Romantic Psychology.
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  • Extending the Psychology of Religion: A Call for Exploration of Psychological Universals, More Inclusive Approaches, and Comprehensive Models.Helmut K. Reich - 2008 - Archive for the Psychology of Religion / Archiv für Religionspychologie 30 (1):115-134.
  • O Que É Behaviorismo Sobre a Mente?Filipe Lazzeri - 2019 - Principia: An International Journal of Epistemology 23 (2):249-277.
    It is common to find depictions of behaviorist approaches to the mind as approaches according to which mental events are “dispositions for behavior.” Moreover, it is sometimes said that for these approaches the dispositions are for publicly observable behaviors, or even “purely physical movements,” thereby excluding from being constitutive of mental events any internal bodily happening, besides any movement not taken as “purely physical.” In this paper I aim to pinpoint problems in such widespread depictions of behaviorism about the mind, (...)
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  • Reseñas de Libros.Joshua R. Bott, Paulina Morales Aguilera & Victor Paramo Valero - 2016 - Recerca.Revista de Pensament I Anàlisi 18:135-149.
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  • El error neurocientífico de Descartes, entre Spinoza y Aquinas. El debate entre Damasio y Stump sobre el carácter eliminativo o vitalista del materialismo en la neuroética, neuropolítica y neuroeconomía.Carlos Ortiz de Landázuri - 2016 - Recerca. Revista de Pensament 18:107-133.
    Se analiza el debate entre Eleonore Stump y Antonio Damasio a propósito de dos posibles estrategias a la hora de superar el “error” neurocientífico del dualismo cartesiano respecto de la correlación entre mente y cerebro, a saber: o bien se corrige el “error” neurocientífico de Descartes desde un modelo híbrido de tipo monista como el de Spinoza que ahora también se utiliza para justificar un materialismo eliminativo aún más radicalizado, a pesar de seguir manteniendo de un modo meramente heurístico las (...)
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  • Root-Brains: The Frontiers of Cognition in the Light of John Dewey’s Philosophy of Nature.Roman Madzia - 2017 - Contemporary Pragmatism 14 (1):93-111.
    This article endeavors to interpret certain facets of Dewey’s philosophy in light of an underinvestigated research program in contemporary situated cognition, namely, plant cognition. I argue that Dewey’s views on situated cognition go substantially further than most philosophers of embodied mind are ready to admit. Building on the background of current research in plant cognition, and adding conceptual help of Dewey, I contend that plants can be seen as full-blown cognitive organisms, although they do not have what one would normally (...)
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  • Dewey on the Brain: Dopamine, Digital Devices, and Democracy.Tibor Solymosi - 2017 - Contemporary Pragmatism 14 (1):5-34.
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  • Embodied Cognition and Perception: Dewey, Science and Skepticism.Crippen Matthew - 2017 - Contemporary Pragmatism 14 (1):112-134.
    This article examines how Modern theories of mind remain even in some materialistic and hence ontologically anti-dualistic views; and shows how Dewey, anticipating Merleau-Ponty and 4E cognitive scientists, repudiates these theories. Throughout I place Dewey’s thought in the context of scientific inquiry, both recent and historical and including the cognitive as well as traditional sciences; and I show how he incorporated sciences of his day into his thought, while also anticipating enactive cognitive science. While emphasizing Dewey’s continued relevance, my main (...)
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  • Cooking Up Consciousness.Tibor Solymosi - 2013 - Contemporary Pragmatism 10 (2):173-191.
  • Inquiries Into Cognition: L. Wittgenstein’s Language-Games and C. S. Peirce’s Semeiosis for the Philosophy of Cognition.Andrey Pukhaev - 2013 - Dissertation, Gregorian University
    SUMMARY Major theories of philosophical psychology and philosophy of mind are examined on the basis of the fundamental questions of ontology, metaphysics, epistemology, semantics and logic. The result is the choice between language of eliminative reductionism and dualism, neither of which answers properly the relation between mind and body. In the search for a non–dualistic and non–reductive language, Wittgenstein’s notion of language–games as the representative links between language and the world is considered together with Peirce’s semeiosis of cognition. The result (...)
     
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  • Fisicismo Não-Reducionista: Uma Atitude Sem Conteúdo Cognitivo? Sobre o Desafio de Bas van Fraassen.Wilson Mendonça - 2007 - Principia: An International Journal of Epistemology 11 (1):171-186.
    According to the dominant view on causation, particular, spatial-temporally locatable events, which can be designated by singular terms and definite descriptions, are the only genuine relata of the causal relation. This supports and is supported by the accepted dicothomy between explanation, conceived of as an intensional relation between facts or truths, and the natural, extensional relation of causation. The paper takes issue with this view and makes a case for the legitimacy of the notion of fact-causation: the relata of many (...)
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  • Extending the Psychology of Religion: A Call for Exploration of Psychological Universals, More Inclusive Approaches, and Comprehensive Models.Helmut K. Reich - 2008 - Archive for the Psychology of Religion 30 (1):115-134.
    Extensions of ongoing research identified in the introduction to this special issue are discussed here with farther reaching objectives: researching more intensely psychological universals thought to underlie religion, taking a more inclusive approach to psychology of religion, and constructing more comprehensive models. All three involve conscious experience, to which some observations are devoted. Remarks about the relationships between these research areas conclude the article.
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  • Quo Vadis Psychology of Religion? Introduction to the Special Section.Helmut K. Reich & Peter C. Hill - 2008 - Archive for the Psychology of Religion / Archiv für Religionspychologie 30 (1):5-18.
    After a brief review of the history of the psychology of religion and its nature, we introduce this special section by presenting various themes of ongoing research and pointing out differentially the desirability of continued efforts in these areas. We then assess the field, its growth, increased interdisciplinary opportunities, lesser marginalization, and improved research methodology but also the challenge of arriving at theoretical coherence, studying all types of religious and spiritual understanding and experience, and researching the richness and complexity of (...)
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  • Prince of Networks: Bruno Latour and Metaphysics.Graham Harman - 2009 - re.press.
    Prince of Networks is the first treatment of Bruno Latour specifically as a philosopher. It has been eagerly awaited by readers of both Latour and Harman since their public discussion at the London School of Economics in February 2008. Part One covers four key works that display Latour’s underrated contributions to metaphysics: Irreductions, Science in Action, We Have Never Been Modern, and Pandora’s Hope. Harman contends that Latour is one of the central figures of contemporary philosophy, with a highly original (...)
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  • Review of Disability Bioethics: Moral Bodies, Moral Difference by Jackie Leach Scully. [REVIEW]Andrew Fenton & Timothy Krahn - 2011 - Hypatia 26 (3):651-655.
  • Continuities, Discontinuities, Interactions: Values, Education, and Neuroethics.Inna Semetsky - 2009 - Ethics and Education 4 (1):69-80.
    This article begins by revisiting the current model of values education (moral education) which has recently been set up in Australian schools. This article problematizes the pedagogical model of teaching values in the direct transmission mode from the perspective of the continuity of experience as central to the philosophies of John Dewey and Charles S. Peirce. In this context experience is to be understood as a collective (going beyond the realm of private) and continuous (importantly, non-atomistic) space. As such, human (...)
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  • A Buddhist Take on Gilbert Ryle’s Theory of Mind.Chien-Te Lin - 2014 - Asian Philosophy 24 (2):178-196.
    Gilbert Ryle?s The Concept of Mind (1949/2002. Chicago, IL: University of Chicago Press) is generally considered a landmark in the quest to refute Cartesian dualism. The work contains many inspirational ideas and mainly posits behavioral disposition as the referent of mind in order to refute mind?body dualism. In this article, I show that the Buddhist theory of ?non-self? is also at odds with the belief that a substantial soul exists distinct from the physical body and further point out similarities between (...)
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  • Neuropragmatism, Old and New.Tibor Solymosi - 2011 - Phenomenology and the Cognitive Sciences 10 (3):347-368.
    Recent work in neurophilosophy has either made reference to the work of John Dewey or independently developed positions similar to it. I review these developments in order first to show that Dewey was indeed doing neurophilosophy well before the Churchlands and others, thereby preceding many other mid-twentieth century European philosophers’ views on cognition to whom many present day philosophers refer (e.g., Heidegger, Merleau-Ponty). I also show that Dewey’s work provides useful tools for evading or overcoming many issues in contemporary neurophilosophy (...)
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  • Rethinking Mind-Body Dualism: A Buddhist Take on the Mind-Body Problem.Chien-Te Lin - 2013 - Contemporary Buddhism 14 (2):239-264.
    This paper is an effort to present the mind-body problem from a Buddhist point of view. Firstly, I show that the Buddhist distinction between mind and body is not absolute, but instead merely employed as a communicative tool to aid the understanding of human beings in a holistic light. Since Buddhism acknowledges a mind-body distinction only on a conventional level, it would not be fair to claim that the tradition necessarily advocates mind-body dualism. Secondly, I briefly discuss a response to (...)
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  • The Brain and the Meaning of Life.Liz Stillwaggon Swan - 2011 - International Studies in the Philosophy of Science 25 (3):297 - 299.
    International Studies in the Philosophy of Science, Volume 25, Issue 3, Page 297-299, September 2011.
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  • From Modeling to Implementing the Perception Loop in Self-Conscious Systems.Valeria Seidita & Massimo Cossentino - 2010 - International Journal of Machine Consciousness 2 (2):289-306.
  • Pragmatic Interventions Into Enactive and Extended Conceptions of Cognition.Shaun Gallagher - 2014 - Philosophical Issues 24 (1):110-126.
    Clear statements of both extended and enactive conceptions of cognition can be found in John Dewey and other pragmatists. In this paper I'll argue that we can find resources in the pragmatists to address two ongoing debates: in contrast to recent disagreements between proponents of extended vs enactive cognition, pragmatism supports a more integrative view—an enactive conception of extended cognition, and pragmatist views suggest ways to answer the main objections raised against extended and enactive conceptions—specifically objections focused on constitution versus (...)
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  • Brain–Computer Interfaces and Dualism: A Problem of Brain, Mind, and Body.Joseph Lee - 2016 - AI and Society 31 (1):29-40.
  • Minds, Intrinsic Properties, and Madhyamaka Buddhism.Teed Rockwell - 2009 - Zygon 44 (3):659-674.
    Certain philosophers and scientists have noticed that there are data that do not seem to fit with the traditional view known as the Mind/Brain Identity theory. This has inspired a new theory about the mind known as the Hypothesis of Extended Cognition. Now there is a growing controversy over whether these data actually require extending the mind out beyond the brain. Such arguments, despite their empirical diversity, have an underlying form. They all are disputes over where to draw the line (...)
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  • A Problem for Representationalist Versions of Extended Cognition.Pierre Steiner - 2013 - Philosophical Psychology (2):1-19.
    In order to account for how organisms can apprehend the contents of the external representations they manipulate in cognizing, the endorsement of representationalism fosters a situation of what I call cognitive overdetermination. I argue that this situation is problematic for the inclusion of these external representations in cognitive processing, as the hypothesis of extended cognition would like to have it. Since that situation arises from a commitment to representationalism (even minimal), it only affects the viability of representationalist versions of extended (...)
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