Results for 'Aleksander BOŻEK'

281 found
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  1.  26
    O wieczności świata [recenzja] Św. Tomasz z Akwinu, Dzieła Wybrane, 1984.Aleksander BOŻEK - 1986 - Zagadnienia Filozoficzne W Nauce 8.
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  2.  18
    Metafizyka bez fizyki? [sprawozdanie].Aleksander BOŻEK - 1988 - Zagadnienia Filozoficzne W Nauce 10.
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  3.  21
    Aristotle's Laptop — Authors' Appreciation of Reviews.Igor Aleksander & Helen B. Morton - 2014 - International Journal of Machine Consciousness 6 (1):67-70.
    Igor Aleksander and Helen B. Morton, Int. J. Mach. Conscious. 06, 67 (2014). DOI: 10.1142/S1793843014400113.
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  4. Assessing Artificial Consciousness.Igor Aleksander, Susan Stuart, Tom Ziemke, Ron Chrisley & Uziel Awret - 2008 - Journal of Consciousness Studies 15 (7):95-110.
    While the recent special issue of JCS on machine consciousness (Volume 14, Issue 7) was in preparation, a collection of papers on the same topic, entitled Artificial Consciousness and edited by Antonio Chella and Riccardo Manzotti, was published. 1 The editors of the JCS special issue, Ron Chrisley, Robert Clowes and Steve Torrance, thought it would be a timely and productive move to have authors of papers in their collection review the papers in the Chella and Manzotti book, and include (...)
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  5.  26
    The World in My Mind, My Mind in the World.Igor L. Aleksander - 2005 - Thorverton UK: Imprint Academic.
    Ifeel that Iam apartof, but separatefrom an 'out there' world. 2. Ifeel that my perception of the world mingles with feelings of past experience. 3. My experienceof the world is selective and purposeful. 4. I am thinking ahead allthe timeintrying ...
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  6. Teaching the Divine Comedy's Understanding of Philosophy.Jason Aleksander - 2012 - Pedagogy: Critical Approaches to Teaching Literature, Language, Composition, and Culture 13 (1):67-76.
    This essay discusses five main topoi in the Divine Comedy through which teachers might encourage students to explore the question of the Divine Comedy’s treatment of philosophy. These topoi are: (1) The Divine Comedy’s representations in Inferno of noble pagans who are allegorically or historically associated with philosophy or natural reason; (2) its treatment of the relationship between faith and reason and that relationship’s consequences for the text’s understanding of the respective authoritativeness of theology and philosophy; (3) representations in the (...)
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  7. Providence, Temporal Authority, and the Illustrious Vernacular in Dante's Political Philosophy.Jason Aleksander - 2016 - In Nancy van Deusen & Leonard Michael Koff (eds.), Time: Sense, Space, Structure. Leiden: E.J. Brill. pp. 231-260.
    Drawing primarily upon Dante’s three major philosophical treatises (De vulgari eloquentia, Convivio, and Monarchia), this essay explores how Dante’s ethico-political philosophy operates within the crucial tension between the phenomenology of time as the condition for the possibility of human moral development and yet also as, metaphysically speaking, the privation and imitation of eternity. I begin by showing that, in the De vulgari eloquentia, Dante’s understanding of the poetic and rhetorical function of the illustrious vernacular is tied to his political philosophy (...)
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  8. Modern Paradoxes of Aristotle’s Logic.Jason Aleksander - 2004 - Epoché: A Journal for the History of Philosophy 9 (1):79-99.
    This paper intends to explain key differences between Aristotle’s understanding of the relationships between nous, epistêmê, and the art of syllogistic reasoning(both analytic and dialectical) and the corresponding modern conceptions of intuition, knowledge, and reason. By uncovering paradoxa that Aristotle’s understanding of syllogistic reasoning presents in relation to modern philosophical conceptions of logic and science, I highlight problems of a shift in modern philosophy—a shift that occurs most dramatically in the seventeenth century—toward a project of construction, a pervasive desire for (...)
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  9.  73
    Axioms and Tests for the Presence of Minimal Consciousness in Agents I: Preamble.Igor L. Aleksander & B. Dunmall - 2003 - Journal of Consciousness Studies 10 (4-5):7-18.
    This paper relates to a formal statement of the mechanisms that are thought minimally necessary to underpin consciousness. This is expressed in the form of axioms. We deem this to be useful if there is ever to be clarity in answering questions about whether this or the other organism is or is not conscious. As usual, axioms are ways of making formal statements of intuitive beliefs and looking, again formally, at the consequences of such beliefs. The use of this style (...)
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  10.  62
    Nicholas of Cusa.Jason Aleksander - 2016 - Oxford Bibliographies in Medieval Studies.
    Given the significance of Nicholas of Cusa’s ecclesiastical career, it is no surprise that a good deal of academic attention on Nicholas has focused on his role in the history of the church. Nevertheless, it would also be fair to say that a good deal of the attention that is focused on the life and thought of Nicholas of Cusa is the legacy of prior generations of scholars who saw in his theoretical work an opportunity to define the most salient (...)
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  11. The Problem of Temporality in the Literary Framework of Nicholas of Cusa’s De Pace Fidei.Jason Aleksander - 2014 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 1 (2):135-145.
    This paper explores Nicholas of Cusa’s framing of the De pace fidei as a dialogue taking place incaelo rationis. On the one hand, this framing allows Nicholas of Cusa to argue that all religious rites presuppose the truth of a single, unified faith and so temporally manifest divine logos in a way accommodated to the historically unique conventions of different political communities. On the other hand, at the end of the De pace fidei, the interlocutors in the heavenly dialogue are (...)
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  12. Machine Consciousness.Igor L. Aleksander - 2007 - In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. Blackwell.
  13.  4
    The Relationship Between Spirituality, Health-Related Behavior, and Psychological Well-Being.Agnieszka Bożek, Paweł F. Nowak & Mateusz Blukacz - 2020 - Frontiers in Psychology 11.
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  14.  83
    Why Axiomatic Models of Being Conscious?Igor L. Aleksander - 2007 - Journal of Consciousness Studies 14 (7):15-27.
    This paper looks closely at previously enunciated axioms that specifically include phenomenology as the sense of a self in a perceptual world. This, we suggest, is an appropriate way of doing science on a first-person phenomenon. The axioms break consciousness down into five key components: presence, imagination, attention, volition and emotions. The paper examines anew the mechanism of each and how they interact to give a single sensation. An abstract architecture, the Kernel Architecture, is introduced as a starting point for (...)
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  15.  10
    Accuracy and Performance of the State-Based Φ and Liveliness Measures of Information Integration.David Gamez & Igor Aleksander - 2011 - Consciousness and Cognition 20 (4):1403-1424.
  16.  61
    Book Review: Maria Luisa Ardizzone, Reading as the Angels Read: Speculation and Politics in Dante's Banquet. [REVIEW]Jason Aleksander - 2017 - Renaissance Quarterly 70 (4):1625.
    A review of Maria Luisa Ardizzone's Reading as the Angels Read: Speculation and Politics in Dante’s Banquet. Toronto: University of Toronto Press, 2016. xii 1 454 pp. $95.
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  17. Dante's Understanding of the Two Ends of Human Desire and the Relationship Between Philosophy and Theology.Jason Aleksander - 2011 - Journal of Religion 91 (2):158-187.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how this understanding defines philosophy’s and theology’s respective scopes of authority in guiding human conduct. I show that, while Dante devalues the philosophical authority associated with the traditional Aristotelian emphasis on the significance of contemplative activity, he does so in order to highlight philosophy’s ethico-political authority to guide human conduct toward its “earthly beatitude.” Moreover, I argue that, although Dante subordinates earthly beatitude to spiritual beatitude, he (...)
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  18.  50
    Faith as Poeisis in Nicholas of Cusa's Pursuit of Wisdom.Jason Aleksander - 2018 - In Thomas Izbicki, Jason Aleksander & Donald Duclow (eds.), Nicholas of Cusa in Ages of Transition. Leiden: E. J. Brill. pp. 197-218.
    This article discusses how Nicholas of Cusa’s speculative philosophy harbors an ecumenical spirit that is deeply entwined and in tension with his commitment to incarnational mystical theology. On the basis of my discussion of this tension, I intend to show that Nicholas understands “faith” as a poietic activity whose legitimacy is rooted less in the independent veracity of the beliefs in question than in the potential of particular religious conventions to aid intellectual processes of self-interpretation. In undertaking this analysis, the (...)
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  19.  49
    Book Review: Paul Stern, Dante's Philosophical Life: Politics and Human Wisdom in Purgatorio. [REVIEW]Jason Aleksander - 2018 - The Medieval Review 12 (6).
    A review of Paul Stern's Dante's Philosophical Life: Politics and Human Wisdom in Purgatorio (University of Pennsylvania Press, 2018).
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  20. Nicholas of Cusa’s De Pace Fidei and the Meta-Exclusivism of Religious Pluralism.Scott F. Aikin & Jason Aleksander - 2013 - International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own meta-exclusivism.
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  21. All Philosophers Go to Hell: Dante and the Problem of Infernal Punishment.Scott Aikin & Jason Aleksander - 2014 - Sophia 53 (1):19-31.
    We discuss the philosophical problems attendant to the justice of eternal punishments in Hell, particularly those portrayed in Dante’s Inferno. We conclude that, under Dante’s description, a unique version of the problem of Hell (and Heaven) can be posed.
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  22.  49
    Time, History, and Providence in the Philosophy of Nicholas of Cusa.Jason Aleksander - 2014 - Mirabilia 19 (2).
    Although Nicholas of Cusa occasionally discussed how the universe must be understood as the unfolding of the absolutely infinite in time, he left open questions about any distinction between natural time and historical time, how either notion of time might depend upon the nature of divine providence, and how his understanding of divine providence relates to other traditional philosophical views. From texts in which Cusanus discussed these questions, this paper will attempt to make explicit how Cusanus understood divine providence. The (...)
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  23.  48
    The Divine Comedy’s Construction of its Audience in Paradiso 2.1-18.Jason Aleksander - 2015 - Essays in Medieval Studies 30:1-10.
    Paradiso 2’s sustained direct address warns readers unprepared for its complexities to “turn back to see your shores again…for perhaps losing me, you would be lost,” but then offers the “other few” who crave “the bread of angels” the promise of a marvel that would rival the deeds of the mythological hero Jason. I will argue that, by appearing to impose this choice on its readers, this direct address in fact activates the craving for the bread of angels (for who, (...)
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  24.  46
    'But Following the Literal Sense, the Jews Refuse to Understand': Hermeneutic Conflicts in the Nicholas of Cusa's De Pace Fidei.Jason Aleksander - 2014 - American Cusanus Society Newsletter 31:13-19.
    In the midst of the De pace fidei’s imagined heavenly conference on the theme of the possibility of religious harmony, Nicholas of Cusa has Saint Peter acknowledge to the Persian interlocutor that it will be difficult to bring Jews to the acceptance of Christ’s divine nature because they refuse to accept the implicit meaning of their own history of revelation. What is peculiar about this line in the dialogue is not merely that it flies in the face of what Cusanus (...)
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  25.  40
    The Future of Cusanus Research and the Modern Legacy of Renaissance Philosophy and Theology.Jason Aleksander - 2008 - American Cusanus Society Newsletter 25 (1):45-48.
    With respect to the issue of the future of Cusanus research, the paper seeks to motivate questions about the degree to which dominant concerns of modern philosophy exhibit an often unacknowledged relationship to those of Renaissance philosophy and theology. Although the author has no wish to “modernize” Nicholas of Cusa, he contends that Cusanus research may be uniquely capable of providing insights into the question of the extent to which dominant habits of modern philosophy are significantly constituted by major commitments (...)
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  26.  40
    The Significance Of The Erosion Of The Prohibition Against Metabasis To The Success And Legacy Of The Copernican Revolution.Jason Aleksander - 2011 - Annales Philosophici 3:9-21.
    Although one would not wish to classify Copernicus’ own intentions as belonging to the late-medieval and Renaissance tradition of nominalist philosophy, if we are to turn our consideration to what was responsible for the eventual success of the Copernican Revolution, we must also attend to other features of the dialectical context in relation to which the views of Copernicus and his followers were articulated, interpreted, and evaluated. Accordingly, this paper discusses the significance of the erosion of the Aristotelian prohibition against (...)
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  27.  41
    World-Related Integrated Information: Enactivist and Phenomenal Perspectives.Mike Beaton & Igor Aleksander - 2012 - International Journal of Machine Consciousness 4 (2):439-455.
  28. The Problem of Theophany in Paradiso 33.Jason Aleksander - 2011 - Essays in Medieval Studies 27:61-78.
    One widely discussed feature of Paradiso 33 is Dante’s emphasis on his failure to represent in words and memory his pilgrim’s exalted vision of the Trinity. Against other interpretations of this canto, I will discuss why, despite the fact that the language of failure seeks to reinforce the poetic illusion that revelation’s authority is grounded in an unmediated access to divine truth, the theophantic moment “represented” in Paradiso 33 instead shows that revelatory experience is nothing but a product of the (...)
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  29.  42
    The Potential Impact of Machine Consciousness in Science and Engineering.Igor Aleksander - 2009 - International Journal of Machine Consciousness 1 (1):1-9.
  30.  38
    Phenomenal Consciousness and Biologically Inspired Systems.Igor Aleksander - 2013 - International Journal of Machine Consciousness 5 (1):3-9.
  31.  71
    Machine Consciousness.Igor L. Aleksander - 2006 - In Steven Laureys (ed.), Boundaries of Consciousness. Elsevier.
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  32. Conscious Machines.Igor Aleksander - 2010 - The Philosophers' Magazine 50 (50):18-19.
  33.  68
    Guillelmus de Aragonia, De Nobilitate Animi., Ed. And Trans., William D. Paden and Mario Trovato. Cambridge, MA: Harvard University Press, 2012. Pp. Xvi, 193. $40. ISBN: 978-0-674-06812-4. [REVIEW]Jason Aleksander - 2015 - Speculum 90 (2):548-549.
    Review of: Guillelmus de Aragonia, De nobilitate animi, ed. and trans. William D. Paden and Mario Trovato. (Harvard Studies in Medieval Latin 2.) Cambridge, MA: Harvard University Press, 2012. Pp. xvi, 193. $40. ISBN: 978-0-674-06812-4.
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  34. Depictive Architectures for Synthetic Phenomenology.Igor Aleksander & Helen Morton - 2007 - In Antonio Chella & Riccardo Manzotti (eds.), Artificial Consciousness. Imprint Academic. pp. 67-81.
  35.  71
    Design and the Singularity: The Philosophers Stone of AI?Igor Aleksander - 2012 - Journal of Consciousness Studies 19 (7-8):7-8.
    Much discussion on the singularity is based on the assumption that the design ability of a human can be transferred into an AI system, then rendered autonomous and self-improving. I argue here that this cannot be foreseen from the current state of the art of automatic or evolutionary design. Assuming that this will happen 'some day' is a doubtful step andmay be in the class of 'searching for the Philosopher's Stone'.
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  36.  20
    Modélisation de la conscience dans les machines informatiques virtuelles. Fonctionnalisme et Phénoménologie.Igor Aleksander - 2007 - Synthesis Philosophica 22 (2):447-454.
    L’article décrit les efforts employés par ceux qui travaillent sur des machines et des analyses informationnelles afin de fournir des clés de compréhension de la conscience et des hypothèses sur les moyens nécessaires à la fabrication d’une machine consciente. Le texte mentionne certaines origines de ces considérations et fait le compte rendu des contributions de plusieurs chercheurs. Une distinction est établie entre les approches fonctionnelles et phénoménologiques. Les premières mènent aux méthodes algorithmiques fondées sur la programmation conventionnelle, tandis que les (...)
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  37.  80
    The Aporetic Ground of Revelation’s Authority in the Divine Comedy and Dante’s Demarcation and Defense of Philosophical Authority.Jason Aleksander - 2010 - Essays in Medieval Studies 26:1-14.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how, for Dante, this understanding defines philosophy’s and revelation’s respective scopes of authority in guiding human conduct. Specifically, I show that, although Dante subordinates our earthly beatitude to spiritual beatitude in a way that seems to suggest the subordination of the authority of philosophy to that of revelation, he in fact limits philosophy’s scope to an arena in which its authority is not only legitimate but also (...)
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  38.  13
    Dante Alighieri.Winthrop Wetherbee & Jason Aleksander - 2008 - Stanford Encyclopedia of Philosophy.
    Dante’s engagement with philosophy cannot be studied apart from his vocation as a writer, in which he sought to raise the level of public discourse by educating his countrymen and inspiring them to pursue happiness in the contemplative life. He was one of the most learned Italian laymen of his day, intimately familiar with Aristotelian logic and natural philosophy, theology, and classical literature. He is, of course,most famous for having written the Divine Comedy, but in his poetry as well as (...)
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  39.  2
    Developmental Transcriptional Enhancers: A Subtle Interplay Between Accessibility and Activity.Marta Bozek & Nicolas Gompel - 2020 - Bioessays 42 (4):1900188.
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  40.  40
    Modeling Consciousness in Virtual Computational Machines. Functionalism and Phenomenology.Igor Aleksander - 2007 - Synthesis Philosophica 22 (2):447-454.
    This paper describes the efforts of those who work with informational machines and with informational analyses to provide a basis for understanding consciousness and for speculating on what it would take to make a conscious machine. Some of the origins of these considerations are covered and the contributions of several researchers are reviewed. A distinction is drawn between functional and phenomenological approaches showing how the former lead to algorithmic methods based on conventional programming, while the latter lead to neural network (...)
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  41.  38
    Bekanntes Erkennen: Informationen Zur Frauenforschung Ost.Karin Aleksander - 1995 - Die Philosophin 6 (11):74-93.
  42.  9
    Mowa I Rzeczjnvistość W Trzecim Tysiącleciu: Dziedzictwo Eugena Rosenstocka-Huessy, Michaiła Bachtina, Martina Bubera I Franza Rosenzweiga.Harold M. Stahmer & Miroslaw Bożek - 1998 - Forum Philosophicum: International Journal for Philosophy 3:137-154.
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  43. Consciousness and Neural Cognizers: A Review of Some Recent Approaches. [REVIEW]C. Browne, Robert W. Evans, N. Sales & Igor L. Aleksander - 1997 - Neural Networks 10:1303-1316.
  44.  27
    Sprzeczność logiczna a konflikt nauki i wiary.Bartosz BOŻEK - 2001 - Zagadnienia Filozoficzne W Nauce 29.
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  45.  41
    Workspace Theories Are Alive and Well.Igor Aleksander - 2011 - International Journal of Machine Consciousness 3 (02):309-312.
  46.  27
    Rola paradoksu kłamcy w konstrukcji logicznych teorii prawdy.Bartosz BOŻEK - 2002 - Zagadnienia Filozoficzne W Nauce 30.
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  47.  28
    Czas fizyczny, filozoficzny i egzystencjalny.Anna BOŻEK - 2002 - Zagadnienia Filozoficzne W Nauce 31.
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  48.  35
    Informational Minds: From Aristotle to Laptops (Book Extract).Igor Aleksander & Helen B. Morton - 2011 - International Journal of Machine Consciousness 3 (02):383-397.
  49.  35
    Information or Logic in Modeling Conscious Systems?Igor Aleksander, David Gamez & Helen Morton - 2009 - International Journal of Machine Consciousness 1 (2):185-192.
  50.  20
    Reflexes and Reality.Igor Aleksander - 2001 - Trends in Cognitive Sciences 5 (1):42.
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