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(Meta-Philosophy) Philosophers and their lack of Meta-cognition Philosopher think about your own thinking ABSTRACT I explore the meta-cognitive nature, tools, self-reflection of philosophers and in so doing present the Socratic Method, Critical Thinking, Cognitive Bias/es and Fallacies. The first do are dealt with in the text, lists of types of the last two are found in the Appendix, as well as a number of diagrams and data the reader must try to look at and digest in his/her own way. Buster Benson sums up causes of or reasons for cognitive bias as: too much information (data bombardment), not enough meaning (making sense), constraint by time and information (time and data limitations) and what to remember (selective memory) - my words in (brackets). https://betterhumans.coach.me/cognitive-bias-cheat-sheet-55a472476b18#.ah90rpmw3 Everyone, including philosophers have cognitive survival techniques to cope with these things and consequently developed individual coping mechanisms (for example crutch ideas: mine are meta-philosophy, -cognition, multiverse and intersubjectivity – or reflecting on everything and how I do this in a multiverse by means of intersubjective tools). How do and did philosophers cope and what are their individual cognitive biases, of which they usually are unaware (thus showing a lack of meta-cognition and limited self-reflection)? What are the consequences of this for the socio-cultural practice, discipline and discourse of philosophy and the doing of philosophy or philosophizing?
ABSTRACT So far in my books and articles I have dealt with the following (I hope I do not commit self-plagiarism by referring to my previous work and ideas expressed therein! Lol): My own discussions or ‘philosophizing’ follow right at the end after the numerous and very lengthy quotes from philosophers. The nature of the subject-matter of philosophy, the methodology, methods, techniques and tools of doing philosophy or philosophizing, the nature of the different steps or stages of the process/es of theorizing, the fact that doing philosophy are some of the stages of theorizing, the fact that philosophers lack meta-cognition and/or meta-reflection of these things. If they had awareness of what and how they are doing philosophy they might not become involved in quibbling over concepts and the differentiations of these concepts. It is as if philosophers are blind to what they are doing and have been doing for thousands of years, with the result that they continue repeating the same thing – arguing with words over the use of words and in the process creating more and more –isms. They are seemingly unable to escape from such –isms and their implications. Instead of getting or going anywhere they way they conceive (of) problems and express their questions they end up with conceiving of notions that cannot be solved or dissolved. They enclose themselves in an insular world or bubble of their own making, compared to sciences investigating humans and the different features and systems of the human body who find irrelevant the problems that philosophers have with things such as the brain, cognition, mind, consciousness, perception, thinking, etc. Sciences deal with these things on many levels and multi-dimensional while philosophers try to restrict them to a single level in one dimension by their words and the way they use those words. Consequently they lose sight of their objects and are unable to question them or express questions about them in a meaningful manner. In my articles and books on the subject-matter I dealt with the traditional branches of philosophy and that with the differentiation of other disciplines and discourses the discourse of philosophy lost subject-matter. I mentioned newer areas of ‘philosophy’, such as X-Phi, Philosophy’s interdisciplinary involvement in for example cognitive sciences, that there exists a philosophy of every discipline possible (eg philosophy of science, art, music, sport, social sciences, etc), that discourses such as Logic, Critical Thinking, Argumentation and argument maps, Reasoning, etc are relevant to and employed by many if not all disciplines and many discourses and are not uniquely subject-matter of the discourse of philosophy and does not have to form part of or be taught as subject-matter of philosophy. I identified and discussed the methodology, methods, techniques and tools of doing philosophy and some underlying or implicit transcendentals such as pre-suppositions, suppositions and assumptions. I explore the nature of the different features, aspects, characteristics, steps and stages of the processes of theorizing. I showed that doing philosophy or philosophizing employ and/or consist of some of these features, steps and stages of theorizing. As I involuntary have (am), seemingly endless (a stream of consciousness like) philosophically- (question or problem and insight) related ‘intuitions’, it is difficult, painful and frustrating to me for that to be interrupted by social interaction, talking to people, phones, executing all sorts of mundane activities, etc. To understand or cope with this ‘mental state’ is one of the reasons why I need to explore meta-cognition or thinking about thinking, especially one’s own thinking and related ‘activities’.
Issues in Interdisciplinary Studies
Metacognition and Reflection by Interdisciplinary Experts: Insights from Cognitive Science and Philosophy2017 •
Interdisciplinary understanding requires integration of insights from different perspectives, yet it appears questionable whether disciplinary experts are well prepared for this. Indeed, psychological and cognitive scientific studies suggest that expertise can be disadvantageous because experts are often more biased than non-experts, for example, or fixed on certain approaches, and less flexible in novel situations or situations outside their domain of expertise. An explanation is that experts’ conscious and unconscious cognition and behavior depend upon their learning and acquisition of a set of mental representations or knowledge structures. Compared to beginners in a field, experts have assembled a much larger set of representations that are also more complex, facilitating fast and adequate perception in responding to relevant situations. This article argues how metacognition should be employed in order to mitigate such disadvantages of expertise: By metacognitively monitoring and regulating their own cognitive processes and representations, experts can prepare themselves for interdisciplinary understanding. Interdisciplinary collaboration is further facilitated by team metacognition about the team, tasks, process, goals, and representations developed in the team. Drawing attention to the need for metacognition, the article explains how philosophical reflection on the assumptions involved in different disciplinary perspectives must also be considered in a process complementary to metacognition and not completely overlapping with it. (Disciplinary assumptions are here understood as determining and constraining how the complex mental representations of experts are chunked and structured.) The article concludes with a brief reflection on how the process of Reflective Equilibrium should be added to the processes of metacognition and philosophical reflection in order for experts involved in interdisciplinary collaboration to reach a justifiable and coherent form of interdisciplinary integration. An Appendix of “Prompts or Questions for Metacognition” that can elicit metacognitive knowledge, monitoring, or regulation in individuals or teams is included at the end of the article.
I am convinced that, among adults of normal intellectual abilities and development, all thoughts merge two currents, one that relates to the meaning of the issue at hand, and another that considers how best to express the thoughts that belong to the first current. The thoughts that belong to the latter current are what I call metathoughts. Metathoughts can be defined as thoughts about thoughts. They are governed by a different set of rules from those that apply to what we might call “usual thoughts.” Nonetheless, the two currents are glued together in the single, inseparable entity of thinking.
Meta-Philosophical Ideas ;Why and How do Philosophy
Meta-Philosophical Ideas Why and How to do Philosophy2020 •
ABSTRACT It can be summarized as the Why of Doing philosophy and the How of Doing Philosophy. For this purpose I deal with the notion of Consciousness. Not, to develop or advocate yet another idea about this notion, nor to present another speculation about how everything is conscious or that all thinI deal with a number of meta-philosophical issues and ideas. gs are physical, or any of the possible positions in between these two poles. I merely mention this issue so as to illustrate what and how philosophy will deal with it. I then deal with some of the possible reasons and factors why certain individuals feel the intense need, motivation and obligation to philosophize. I focus on the Western tradition of philosophy and on original- and creative philosophers. In other words, I do not deal with those involved in academic institutions and professionals. The reason for this being that they teach, study, criticize and use the ideas of other thinkers and for academic related reasons, rather than those of original- and creative thinkers. I then deal with ideas about the nature and origins of our universe, as one possible universe, in a possible multiverse. Again, the reason for this is not to support or advocate any of the models, but to try and identify what is philosophically involved and to show how one will deal with them philosophically by questioning, argumentation and reasoning. Many people think when they talk about their every day lives, relationships and other aspects of their minute, little worlds, they are doing philosophy. Some of the fashionable issues that are favoured at the moment are: racism, gender, feminism, men and colonialism. Such people think their attitudes, beliefs and opinions about these flavour of the month topics are philosophy. Let them have their obsessions and concerns, let them turn them into academic subjects and qualifications, let them do post-doctorate research and write endless books about them, but do not involve me. How can I do philosophy as - there are things I do not know, there are things that I do notknow of and there are things that will be know and thought in future that I will never be aware of. Multi-sensory, embodied, consciousness (or mind) and minded or conscioussed, multi-sensory bodies of living organisms can said to be poles of a continuum (2 perspectives). Mind and body are often viewed in isolation, as unintegrated, dualistic phenomena, thus leading to false problems and -isms. I deal with issues concerning the origins of our universe for examplethe mediocrity principle and the anthropic principle, fine-tuning hypothesis. These three ideas, principles or hypotheses are of interest for a number of philosophical reasons, so I will mention what they are about.
Critical thinking, metacognition, and epistemological beliefs
This paper proposes the construct of metacognition as a potential bridge between the concerns of educators and the concerns of researchers who study cognitive development. In so doing, it highlights, as another bridging construct, the phenomenon of transfer, or, more precisely, the absence of transfer. The difficulty of achieving transfer of learning from one context to another is a problem that cognitive development researchers and educational practitioners are both aware of and appreciate as fundamental to their respective concerns. The two constructs are connected, in that a key to transfer lies in metacognition. In inquiry learning research, students display the intra-individual variability in strategy use that microgenetic studies have found to be the norm. Development consists of shifts in the frequencies with which different strategies are chosen for application. To explain developments, it is necessary to turn to the meta-level of functioning. If nothing has been done to inf...
Informal Logic
Critical Thinking and Cognitive Bias2015 •
Teaching critical thinking skill is a central pedagogical aim in many courses. These skills, it is hoped, will be both portable (applicable in a wide range of contexts) and durable (not forgotten quickly). Yet, both of these virtues are challenged by pervasive and potent cognitive biases, such as motivated reasoning, false consensus bias and hindsight bias. In this paper, I argue that a focus on the development of metacognitive skill shows promise as a means to inculcate debiasing habits in students. Such habits will help students become more critical reasoners. I close with suggestions for implementing this strategy.
2013 •
We argue that psychological research can enhance the identification of reasoning errors and the development of an appropriate pedagogy to instruct people in how to avoid these errors. In this paper we identify some of the findings of psychologists that help explain some common fallacies, give examples of fallacies identified in the research that have not been typically identified in philosophy, and explore ways in which this research can enhance critical thinking instruction.
Contemporary Buddhism
WHAT IS META COGNITIVE SKILL KINDLING A CONVERSATION BETWEEN CULADASA AND CONTEMPORARY PHILOSOPHY OF PSYCHOLOGY.pdf2019 •
ABSTRACT I explore affinities and tensions between Culadasa’s model of meta-cognitive skill, in his recent The Mind Illuminated, and theories of skill and metacognition in contemporary philosophy of psychology. I find that, while there are many assumptions that these different approaches share, for the most part, contemporary philosophy of psychology has ignored the possibility that meta-cognitive skills can be cultivated through practice, as Culadasa persuasively argues. The one exception is Joëlle Proust’s recent The Philosophy of Metacognition. This work defends a model of procedural meta-cognition with some striking similarities to Culadasa’s notion of ‘meta-cognitive introspective awareness’, which he views as an important step in the development of śamatha. This is noteworthy, as they have clearly arrived at these notions completely independently, drawing on strikingly different kinds of evidence and argument. I conclude with some thoughts on distinctive puzzles that arise for Culadasa’s conception of meta-cognitive skill.
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2022 •
International Journal of Electrical and Computer Engineering (IJECE)
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