English summary: French description: Pensees du corps: se peut-il que le corps pense, qu'il ne soit pas un simple objet de reflexion, mais un sujet de pensee a part entiere?La demarche philosophique est ici confrontee a un corpus de pratiques et d'arts gestuels japonais (danse, theatre, arts martiaux). Une serie d'experiences significatives bousculent les idees recues et poussent le penseur a un renouvellement radical de ses methodes et de ses concepts. En resulte une philosophie de terrain, incarnee et immanente, qui (...) met en lumiere la profonde rationalite du corps. Y compris dans ses deploiements qui d'ordinaire resistent a l'analyse: sensation et action.Nul besoin d'avoir recours a un relativisme culturaliste friand d'exotisme, encore moins a un quelconque irrationalisme. Les pensees du corps dessinent un espace de publicite et d'intelligibilite, une forme d'universalite que chacun peut intimement eprouver et affiner. Loin de constituer un dehors, le corps apparait comme le lieu de production d'un savoir et d'une pensee universellement partageables. (shrink)

Teny Pinkard's discussion of explanation in science and history raises some issues important for social science generally, as well as for history. I would like to focus on his analysis of the relationship between explanation and understanding, with the aim of reopening an issue which his treatment appears to have closed. In doing so, I hope to encourage further analysis of the problem of how we ‘understand’. My own discussion of this issue will be brief, moving only a little beyond (...) Pinkard's. Primarily. I hope to show that ‘understanding’ is in fact a problem, and one that cannot merely be viewed as secondary to an analysis of ‘explanation’. (shrink)

Excerpt from The Discovery of God Generally speaking, this progress is made through some individual pioneer Of truth who gathers into himself the best in what previous generations have handed down to him, and goes on to richer understandings. These adventures occur all through the Bible's reflection Of the soul of man, and we shall pause at but a few of them. It shall be at such times as when to some sensitive spirit new qualities in God became evi dent, (...) as radium to Madame Curie, or to New ton the law Of gravitation. The experiences Of men like Abraham, Moses, Isaiah, St. Paul, are SO akin to discovery that there is no forcing Of language in the use Of the term. Developing their own insight into the Divine, they Opened up the way by which others could follow their example. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

To provlēma tēs philosophias -- Hē pneumatikē physē tou anthrōpou -- Hē paideia, to noēma tēs.

Mainstream cognitive neuroscience typically ignores the role of quantum physical effects in the neural processes underlying cogni¬tion and consciousness. However, many unsolved problems remain, suggesting the need to consider new approaches. We propose that quantum theory, especially through an ontological interpretation due to Bohm and Hiley, provides a fruitful framework for addressing the neural correlates of cognition and consciousness. In particular, the ontological interpretation suggests that a novel type of 'active information', connected with a novel type of 'quantum potential energy', (...) plays a key role in quantum physical processes. After introducing the ontological interpretation we illustrate its value for cognitive neuroscience by discussing it in the light of a proposal by Beck and Eccles about how quantum tunneling could play a role in controlling the frequency of synaptic exocytosis. In this proposal, quantum tunneling would enable the 'self' to control its brain without violating the energy conservation law. We argue that the ontological interpretation provides a sharper picture of what actually could be taking place in quantum tunneling in general and in synaptic exocytosis in particular. Based on the notions of active information and quantum potential energy, we propose a coherent way of understanding how mental processes (understood as involving non-classical physical processes) can act on traditional, classically describable neural processes without violating the energy conservation law. (shrink)

This book represents part of an ongoing effort to understand the rules, practices, agencies and agents which shape and change the social construction of pedagogic discourse. It draws together and re-examines the findings of the author's earlier work.

David Bohm is one of the foremost scientific thinkers of today and one of the most distinguished scientists of his generation. His challenge to the conventional understanding of quantum theory has led scientists to reexamine what it is they are going and his ideas have been an inspiration across a wide range of disciplines. _Quantum Implications_ is a collection of original contributions by many of the world' s leading scholars and is dedicated to David Bohm, his work and the issues (...) raised by his ideas. The contributors range across physics, philosophy, biology, art, psychology, and include some of the most distinguished scientists of the day. There is an excellent introduction by the editors, putting Bohm's work in context and setting right some of the misconceptions that have persisted about the work of David Bohm. (shrink)

b /b b i Quantum Implications /i /b is dedicated to David Bohm, his work, and the issues raised by his ideas.

Theodore the Studite resolved the logical problem posed by the second Iconoclasm in an explicitly paraconsistent way, when he applied to Jesus the definition of the human hypostasis while stating that there is no human hypostasis in Jesus. Methodologically he was following, albeit without knowing, Eulogius of Alexandria. He, in turn, was apparently followed by Photius, but in a confused manner.

In this paper, the aim is to explore how there can be a role for expression of affect in illocution, drawing upon some ideas about expression put forward by Karl Bühler. In a first part of the paper, I map some active discussions and open questions surrounding phenomena that seem to involve “expression of affect”. Second, I home in on a smaller piece of that larger puzzle; namely, a consideration of how there may be non-conventional expression of affect. I provide (...) some examples of what I take that to involve and set out some premises for approaching it. In a third section, I motivate such an interest by pointing to a question in speech act theory concerning ‘force conventionalism’. This is whether and how illocution can be performed non-conventionally—that is, whether (at least some) utterances can be communicated with illocutionary force without need of convention. I propose that where expression of affect may occur non-conventionally, it may in turn constitute one important route through which at least some kinds of illocution are achieved. In the fourth part of the paper, I sketch an account of such non-conventional expression of affect for the purposes of illocution, by exploring a broadly Bühlerian account of some affects; namely, that some affects are teleological in character, that coordinations may be involved in their satisfactional states, and that uptake of the expressed affect constitutes one subset of such satisfactional states. That exposition points to the contemporary relevance of the “action theory of expression” proposed by Bühler. (shrink)

? This article is reproduced by kind permission of the author and O.E.C.D. (Paris) who are publishing the material in the series Studies in the Learning Sciences (Paris, O.E.C.D., 1975).

This paper explores how Wundt’s and Bühler’s respective conceptions of gestural expression have implications for how each conceives of what, in broad terms, may be understood as a ‘grammar of gestures’: that is, the rules for the formation and performance of gestures with and without speech. Unlike previous scholarship that has looked at the relationship of Wundt and Bühler, the aim here will be to give particular attention to the relevance of their respective accounts for current philosophical and linguistic research (...) on gesture. Building off of Bühler, we can offer an alternative to the psychologistic and solipsistic model of gestural expression that can be found in Wundt and that seems to be resurgent today in work by McNeil and others. Via Bühler’s notions of diacrisis and of the underlying functions that guide human communication, we propose an understanding of the relationship between gestures and speech that aims to render accurately both the highly contextualised and the highly structured conditions of their mutual employment. (shrink)

The Conquest of Fear is an explanation of King's hard-won insights, which are as relevant today as when the book was written in 1921.

This is not such a book. It suggests no simple recipe for the conquest of fear.

Robert Nozick famously asks us whether we would plug in to an experience machine, or whether we would insist upon ‘living in contact with reality’. Felipe De Brigard, after conducting a series of empirical ‘inverted’ experience machine studies, suggests that this is a false dilemma. Rather, he says, ’…the fact is that people tend to prefer the state of affairs they are in currently,’ or the status quo. In this paper, I argue that these studies are a test case for (...) ‘experimental philosophy’ as such. Specifically, I argue that De Brigard offers a series of faulty studies, and so, reaches unfounded conclusions. More generally, I argue that certain philosophical thought experiments cannot be tested empirically at all, and this limits what experimental philosophy can do. (shrink)

The hard problem of consciousness is the problem of explaining how and why physical processes give rise to consciousness (Chalmers 1995). Regardless of many attempts to solve the problem, there is still no commonly agreed solution. It is thus very likely that some radically new ideas are required if we are to make any progress. In this paper we turn to quantum theory to find out whether it has anything to offer in our attempts to understand the place of mind (...) and conscious experience in nature. In particular we will be focusing on the ontological interpretation of quantum theory proposed by Bohm and Hiley (1987, 1993), its further development by Hiley (Hiley and Callaghan 2012; Hiley, Dennis and de Gosson 2021), and its philosophical interpretation by Pylkkänen (2007, 2020). The ontological interpretation makes the radical proposal that quantum reality includes a new type of potential energy which contains active information. This proposal, if correct, constitutes a major change in our notion of matter. We are used to having in physics only mechanical concepts, such as position, momentum and force. Our intuition that it is not possible to understand how and why physical processes can give rise to consciousness is partly the result of our assuming that physical processes (including neurophysiological processes) are always mechanical. If, however, we are willing to change our view of physical reality by allowing non-mechanical, organic and holistic concepts such as active information to play a fundamental role, this, we argue, makes it possible to understand the relationship between physical and mental processes in a new way. It might even be a step toward solving the hard problem. (shrink)

Philosophical work on the concept of consent in the past few decades has got to grips with it as a rich notion. We are increasingly sensitive to consent not as a momentary, atomic, transactional thing, but as a complex idea admitting of various qualities and dimensions. In this paper we note that the recognition of this complexity demands a theoretical framework quite different to those presently extant, and we suggest that the enactive approach is one which offers significant value in (...) this regard. In consonance with arguments made by Laurie Penny about how consent is a continuous and dynamic process, we outline how an enactive approach identifies consent as temporally extended (rather than momentarily transactional), and as affected by the skilfulness of the agents involved, the fitness of community provided resources to negotiate the consensual relationship over time, and the unfolding of circumstances in the situation in which the joint action is taking place. We argue that the value of an enactive perspective on consent is in highlighting these complexities, and providing resources to articulate and theorise them in ways that are not open to other current approaches. (shrink)

The author proceeds from empirical basis to show how far the two Rawls's principles of justice can be implemented in Africa. Positions not only of Rawls but also of other philosophers are presented, reconstructed and commented. They are also opposed with critiques and other theories, so that the appropriate position for Africa can be explained. The author comes to the conclusion that the fundamental liberties are still in the making in Africa. A long colonial past and Aparthied have deprived Africa (...) from its blossoming. However, a groping democracy of full hope is pointing ahead. So that freedom and democracy gain more room the author suggests the establishment of federalism based on ethnic groups. To speak of democracy and freedom without a substantial economic support seems illusive. In order to improve the lot of the least advantaged the author proposes betterment of education and health. (shrink)

Summary Liberals, from Mill to Rawls see personal autonomy as paramount in civil society. They see human dignity to consist essentially in personal autonomy, that is, ?in the ability of each person to determine for himself or herself a view of the good life? (Taylor, C. (1992) p. 27). Multiculturalism and ?The Politics of Recognition? p. 57 (Princeton, Princeton University Press). This emphasis on personal autonomy underlies much of liberal emphasis on freedom of conscience, justice, rights and fairness. Its core (...) thesis is that a just society seeks not to promote any particular view of the good life, but enables its citizens to pursue their own ends consistent with a similar liberty for all others. Yet, when some citizens in America attempted to pursue their own view of the good life, they came up against head?on conflict with the liberal state. These groups saw civic education with its emphasis on individual choice, on reflecting and weighing of alternative viewpoints and on personal autonomy, as threatening to their way of life and to their fundamental religious beliefs, and consequently they challenged the state in the courts. What ensued raised profound educational problems for educating children, parental rights, and the right of the State in a liberal democratic society, which are discussed in this paper. (shrink)

Printed in Great Britain. Erratum slip inserted.