Results for 'Expérience'

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  1. Thought Experiments and the Epistemology of Laws.Thought Experiments - 1992 - Canadian Journal of Philosophy 22:15-4.
     
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  2.  5
    Xunvvu Chen.Confucian Reflection On Experimenting - 1999 - Confucian Bioethics 1:211.
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  3. Ştefan afloroaei.Experience of Human Finitude - 2012 - Journal for the Study of Religions and Ideologies 11 (32):155-170.
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  4. Xiang Chen.Experiment Appraisal - 1994 - In Peter Achinstein & Laura J. Snyder (eds.), Scientific Methods: Conceptual and Historical Problems. Krieger Pub. Co.. pp. 45.
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  5. Livia G. suciu.Qui Se Confrontent Avec L'Experience - 2012 - Journal for Communication and Culture 2 (1):49-67.
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  6. African heritage and contemporary life.an Experience Of Epistemological - 2002 - In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: A text with readings 2nd Edition. Oxford University Press.
     
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  7. Conscious experience.Fred Dretske - 1993 - Mind 102 (406):263-283.
  8. Experience and Prediction: An Analysis of the Foundations and the Structure of Knowledge.Hans Reichenbach - 1938 - Chicago, IL, USA: University of Chicago Press.
    First published in 1949 expressly to introduce logical positivism to English speakers. Reichenbach, with Rudolph Carnap, founded logical positivism, a form of epistemofogy that privileged scientific over metaphysical truths.
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  9.  77
    Experience of agency and sense of responsibility.Giovanna Moretto, Eamonn Walsh & Patrick Haggard - 2011 - Consciousness and Cognition 20 (4):1847-1854.
    The experience of agency refers to the feeling that we control our own actions, and through them the outside world. In many contexts, sense of agency has strong implications for moral responsibility. For example, a sense of agency may allow people to choose between right and wrong actions, either immediately, or on subsequent occasions through learning about the moral consequences of their actions. In this study we investigate the relation between the experience of operant action, and responsibility for action outcomes (...)
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  10. The transparency of experience.Michael G. F. Martin - 2002 - Mind and Language 17 (4):376-425.
    A common objection to sense-datum theories of perception is that they cannot give an adequate account of the fact that introspection indicates that our sensory experiences are directed on, or are about, the mind-independent entities in the world around us, that our sense experience is transparent to the world. In this paper I point out that the main force of this claim is to point out an explanatory challenge to sense-datum theories.
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  11.  35
    The Given: Experience and its Content.Michelle Montague - 2016 - Oxford: Oxford University Press UK.
    What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions in addition to the fundamental notion of content: the notions (...)
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  12. Apparent mental causation: Sources of the experience of will.Daniel M. Wegner & T. Wheatley - 1999 - American Psychologist 54:480-492.
  13.  79
    Quine: Language, Experience, and Reality.Christopher Hookway - 1988 - Stanford, Calif.: Stanford University Press.
    Introduction Quine was born in. He studied as a graduate student at Harvard, and apart from short visits to Oxford, Paris and other centres of learning, ...
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  14. The Admissible Contents of Experience.Fiona Macpherson (ed.) - 2011 - Malden, MA: Wiley-Blackwell.
    Which objects and properties are represented in perceptual experience, and how are we able to determine this? The papers in this collection address these questions together with other fundamental questions about the nature of perceptual content. The book draws together papers by leading international philosophers of mind, including Alex Byrne (MIT), Alva Noë (University of California, Berkeley), Tim Bayne (St Catherine’s College, Oxford), Michael Tye (University of Texas, Austin), Richard Price (All Souls College, Oxford) and Susanna Siegel (Harvard University) Essays (...)
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  15.  50
    The experience of reading.Alan Tonnies Moore & Eric Schwitzgebel - 2018 - Consciousness and Cognition 62 (C):57-68.
    What do people consciously experience when they read? There has been almost no rigorous research on this question, and opinions diverge radically among both philosophers and psychologists. We describe three studies of the phenomenology of reading and its relationship to memory of textual detail and general cognitive abilities. We find three main results. First, there is substantial variability in reports about reading experience, both within and between participants. Second, reported reading experience varies with passage type: passages with dialogue prompted increased (...)
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  16. Conscious Experience.Thomas Metzinger (ed.) - 1995 - Paderborn: Ferdinand Schoningh.
    The contributions to this book are original articles, representing a cross-section of current philosophical work on consciousness and thereby allowing students and readers from other disciplines to acquaint themselves with the very latest debate, so that they can then pursue their own research interests more effectively. The volume includes a bibliography on consciousness in philosophy, cognitive science and brain research, covering the last 25 years and consisting of over 1000 entries in 18 thematic sections, compiled by David Chalmers and Thomas (...)
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  17. The Experience of Emotion: An Intentionalist Theory.Michael Tye - 2008 - Revue Internationale de Philosophie 62 (1):25--50.
    The experience of emotion is a fundamental part of human consciousness. Think, for example, of how different our conscious lives would be without such experiences as joy, anger, fear, disgust, pity, anxiety, and embarrassment. It is uncontroversial that these experiences typically have an intentional content. Anger, for example, is normally directed at someone or something. One may feel angry at one=s stock broker for provid- ing bad advice or angry with the cleaning lady for dropping the vase. But it is (...)
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  18. Experience and Evidence.Susanna Schellenberg - 2013 - Mind 122 (487):699-747.
    I argue that perceptual experience provides us with both phenomenal and factive evidence. To a first approximation, we can understand phenomenal evidence as determined by how our environment sensorily seems to us when we are experiencing. To a first approximation, we can understand factive evidence as necessarily determined by the environment to which we are perceptually related such that the evidence is guaranteed to be an accurate guide to the environment. I argue that the rational source of both phenomenal and (...)
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  19. Moral Experience: Perception or Emotion?James Hutton - 2022 - Ethics 132 (3):570-597.
    One solution to the problem of moral knowledge is to claim that we can acquire it a posteriori through moral experience. But what is a moral experience? When we examine the most compelling putative cases, we find features which, I argue, are best explained by the hypothesis that moral experiences are emotions. To preempt an objection, I argue that putative cases of emotionless moral experience can be explained away. Finally, I allay the worry that emotions are an unsuitable basis for (...)
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  20. Subjects of Experience.E. J. Lowe - 1996 - New York: Cambridge University Press.
    In this innovative study of the relationship between persons and their bodies, E. J. Lowe demonstrates the inadequacy of physicalism, even in its mildest, non-reductionist guises, as a basis for a scientifically and philosophically acceptable account of human beings as subjects of experience, thought and action. He defends a substantival theory of the self as an enduring and irreducible entity - a theory which is unashamedly committed to a distinctly non-Cartesian dualism of self and body. Taking up the physicalist challenge (...)
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  21. The puzzle of conscious experience.David J. Chalmers - 1995 - Scientific American 273 (6):80-86.
    Conscious experience is at once the most familiar thing in the world and the most mysterious. There is nothing we know about more directly than consciousness, but it is extraordinarily hard to reconcile it with everything else we know. Why does it exist? What does it do? How could it possibly arise from neural processes in the brain? These questions are among the most intriguing in all of science.
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  22. The Epistemology of Emotional Experience.Jonathan Mitchell - 2017 - Dialectica 71 (1):57-84.
    This article responds to two arguments against ‘Epistemic Perceptualism’, the view that emotional experiences, as involving a perception of value, can constitute reasons for evaluative belief. It first provides a basic account of emotional experience, and then introduces concepts relevant to the epistemology of emotional experience, such as the nature of a reason for belief, non-inferentiality, and prima facie vs. conclusive reasons, which allow for the clarification of Epistemic Perceptualism in terms of the Perceptual Justificatory View. It then challenges two (...)
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  23.  10
    The aesthetic experience according to Abhinavagupta. Abhinavagupta & Raniero Gnoli - 1968 - Varanasi,: Chowkhamba Sanskrit Series Office. Edited by Raniero Gnoli.
    Indian poetics and aesthetics; comprises the part of his Abhinavabhāratī which comments on the sutra 'Vibhāvānubhāvavyabhicārisaṃyogādrasaniṣpattiḥ' from the larger work entitled Nāṭya Śāstra by Bharata; Sanskrit text in roman script with English translation.
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  24.  18
    Gregory Clark.John Dewey & Art as Experience - 2010 - In Greg Dickinson, Carole Blair & Brian L. Ott (eds.), Places of Public Memory: The Rhetoric of Museums and Memorials. University of Alabama Press. pp. 113.
  25.  13
    Reasons and Experience.Alan Millar - 1991 - Oxford, GB: Oxford University Press.
    There is a tendency in current philosophical thought to treat sensory experiences as a peculiar species of propositional attitude. Alan Millar argues against this view. While allowing that experiences may in some sense bear propositional content, he presents a view of sensory experiences asa species of psychological state. He applies the resulting analytical framework to a discussion of justified belief, dealing, firstly, with how beliefs may derive justification from other beliefs, and secondly, with how current sensory experiences may contribute to (...)
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  26. Imaginative Experience.Amy Kind - 2020 - In Uriah Kriegel (ed.), The Oxford Handbook of the Philosophy of Consciousness. Oxford: Oxford University Press.
    In this essay, the focus is not on what imagination is but rather on what it is like. Rather than exploring the various accounts of imagination on offer in the philosophical literature, we will instead be exploring the various accounts of imaginative experience on offer in that literature. In particular, our focus in what follows will be on three different sorts of accounts that have played an especially prominent role in philosophical thinking about these issues: the impoverishment view (often associated (...)
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  27. How to Use the Experience Machine.Eden Lin - 2016 - Utilitas 28 (3):314-332.
    The experience machine was traditionally thought to refute hedonism about welfare. In recent years, however, the tide has turned: many philosophers have argued not merely that the experience machine doesn't rule out hedonism, but that it doesn't count against it at all. I argue for a moderate position between those two extremes: although the experience machine doesn't decisively rule out hedonism, it provides us with some reason to reject it. I also argue for a particular way of using the experience (...)
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  28.  14
    Experience and Eternity in Spinoza.Pierre-Francois Moreau & Robert Boncardo - 2021 - Edinburgh University Press.
    Through a detailed study of Spinoza's concept of 'experience', Moreau shows how Spinoza extends the power of reason to capture the singularity of individuals: their lives, languages, passions and societies.
  29. Demonstrative concepts and experience.Sean Dorrance Kelly - 2001 - Philosophical Review 110 (3):397-420.
    A number of authors have argued recently that the content of perceptual experience can, and even must, be characterized in conceptual terms. Their claim, more precisely, is that every perceptual experience is such that, of necessity, its content is constituted entirely by concepts possessed by the subject having the experience. This is a surprising result. For it seems reasonable to think that a subject’s experiences could be richer and more fine-grained than his conceptual repertoire; that a subject might be able, (...)
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  30. Temporal Experience, Temporal Passage and the Cognitive Sciences.Samuel Baron, John Cusbert, Matt Farr, Maria Kon & Kristie Miller - 2015 - Philosophy Compass 10 (8):560-571.
    Cognitive science has recently made some startling discoveries about temporal experience, and these discoveries have been drafted into philosophical service. We survey recent appeals to cognitive science in the philosophical debate over whether time objectively passes. Since this research is currently in its infancy, we identify some directions for future research.
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  31. Experience without the head.Alva Noë - 2006 - In Tamar Gendler & John Hawthorne (eds.), Perceptual experience. New York: Oxford University Press. pp. 411--433.
    Some cognitive states — e.g. states of thinking, calculating, navigating — may be partially external because, at least sometimes, these states depend on the use of symbols and artifacts that are outside the body. Maps, signs, writing implements may sometimes be as inextricably bound up with the workings of cognition as neural structures or internally realized symbols (if there are any). According to what Clark and Chalmers [1998] call active externalism, the environment can drive and so partially constitute cognitive processes. (...)
     
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  32. Experience of and in Time.Ian Phillips - 2014 - Philosophy Compass 9 (2):131-144.
    How must experience of time be structured in time? In particular, does the following principle, which I will call inheritance, hold: for any temporal property apparently presented in perceptual experience, experience itself has that same temporal property. For instance, if I hear Paul McCartney singing ‘Hey Jude’, must my auditory experience of the ‘Hey’ itself precede my auditory experience of the ‘Jude’, or can the temporal order of these experiences come apart from the order the words are experienced as having? (...)
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  33.  51
    Temporal experience in anxiety: embodiment, selfhood, and the collapse of meaning.Kevin Aho - 2020 - Phenomenology and the Cognitive Sciences 19 (2):259-270.
    This essay explores the unique temporal experience in anxiety. Drawing on first-person accounts as well as examples from literature, I attempt to show how anxiety not only disrupts our physiological and cognitive timing but also disturbs the embodied rhythms of everyday social life. The primary goal, however, is to articulate the extent to which human existence itself is a temporally structured event and to identity the ways that anxiety disrupts this structure. Using Martin Heidegger’s account of human existence as a (...)
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  34. Ineffability and Religious Experience.Guy Bennett-Hunter - 2014 - Brookfield, Vermont: Routledge.
    Ineffability—that which cannot be explained in words—lies at the heart of the Christian mystical tradition. It has also been part of every discussion of religious experience since the early twentieth century. Despite this centrality, ineffability is a concept that has largely been ignored by philosophers of religion. In this book, Bennett-Hunter builds on the recent work of David E. Cooper, who argues that the meaning of life can only be understood in terms of an ineffable source on which life depends, (...)
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  35.  74
    The descriptive experience sampling method.Russell T. Hurlburt & Sarah A. Akhter - 2006 - Phenomenology and the Cognitive Sciences 5 (3-4):271-301.
    Descriptive Experience Sampling (DES) is a method for exploring inner experience. DES subjects carry a random beeper in natural environments; when the beep sounds, they capture their inner experience, jot down notes about it, and report it to an investigator in a subsequent expositional interview. DES is a fundamentally idiographic method, describing faithfully the pristine inner experiences of persons. Subsequently, DES can be used in a nomothetic way to describe the characteristics of groups of people who share some common characteristic. (...)
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  36. Empiricism and Experience.Anil Gupta - 2006 - Oxford and New York: Oxford University Press USA.
    This book offers a novel account of the relationship of experience to knowledge. The account builds on the intuitive idea that our ordinary perceptual judgments are not autonomous, that an interdependence obtains between our view of the world and our perceptual judgments. Anil Gupta shows in this important study that this interdependence is the key to a satisfactory account of experience. He uses tools from logic and the philosophy of language to argue that his account of experience makes available an (...)
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  37.  10
    Experience and theory.Stephan Körner - 1966 - New York,: Humanities Press.
    Originally published in 1966. This volume analyzes the general structure of scientific theories, their relation to experience and to non-scientific thought. Part One is concerned with the logic underlying empirical discourse before its subjection to the various constraints, imposed by the logico-mathematical framework of scientific theories upon their content. Part Two is devoted to an examination of this framework and, in particular, to showing that the deductive organization of a field of experience is by that very act a modification of (...)
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  38.  34
    Transformative experience and the right to revelatory autonomy.Farbod Akhlaghi - 2023 - Analysis 83 (1):3-12.
    Sometimes it is not us but those to whom we stand in special relations that face transformative choices: our friends, family or beloved. A focus upon first-personal rational choice and agency has left crucial ethical questions regarding what we owe to those who face transformative choices largely unexplored. In this paper I ask: under what conditions, if any, is it morally permissible to interfere to try to prevent another from making a transformative choice? Some seemingly plausible answers to this question (...)
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  39. Quantum Mechanics and Experience.[author unknown] - 1994 - Erkenntnis 40 (3):403-406.
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  40. Why experience told me nothing about transparency.Bernard Molyneux - 2009 - Noûs 43 (1):116-136.
    The transparency argument concludes that we're directly aware of external properties and not directly aware of the properties of experience. Focusing on the presentation used by Michael Tye (2002) I contend that the argument requires experience to have content that it cannot plausibly have. I attribute the failure to a faulty account of the transparency phenomenon and conclude by suggesting an alternative understanding that is independently plausible, is not an error-theory and yet renders the transparency of experience compatible with mental-paint (...)
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  41. The epistemology of religious experience.Keith E. Yandell - 1993 - New York, NY, USA: Cambridge University.
    This book addresses a fundamental question in the philosophy of religion. Can religious experience provide evidence for religious belief? If so, how? Keith Yandell argues against the notion that religious experience is ineffable, while advocating the view that strong numinous experience provides some evidence that God exists. An attractive feature of the book is that it does not confine its attention to any one religious cultural tradition, but tracks the nature of religious experience across different traditions in both the East (...)
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  42. Précis of Transformative Experience.L. A. Paul - 2014 - Philosophy and Phenomenological Research 91 (3):760-765.
    I summarize the main argument of Transformative Experience (OUP 2014). The book develops familiar examples from classical philosophical debates, as well as original examples, to argue that an agent’s decision to undergo a transformative experience—an experience constituted by radical personal and epistemic change for the agent—must either be authentic or irrational, but not both. The Precis of Transformative Experience walks the reader through the main ideas involved in epistemically and personally transformative experiences, the problems they pose for rational decision-making, and (...)
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  43.  24
    Visual experience in the predictive brain is univocal, but indeterminate.Kathryn Nave - 2021 - Phenomenology and the Cognitive Sciences 21 (2):395-419.
    Among the exciting prospects raised by advocates of predictive processing [PP] is the offer of a systematic description of our neural activity suitable for drawing explanatory bridges to the structure of conscious experience. Yet the gulf to cross seems wide. For, as critics of PP have argued, our visual experience certainly doesn’t seem probabilistic.While Clark proposes a means to make PP compatible with the experience of a determinate world, I argue that we should not rush to do so. Two notions (...)
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  44. The puzzle of temporal experience.Sean D. Kelly - 2005 - In Andrew Brook (ed.), Cognition and the Brain: The Philosophy and Neuroscience Movement. Cambridge: Cambridge University Press. pp. 208--238.
    There you are at the opera house. The soprano has just hit her high note – a glassshattering high C that fills the hall – and she holds it. She holds it. She holds it. She holds it. She holds it. She holds the note for such a long time that after a while a funny thing happens: you no longer seem only to hear it, the note as it is currently sounding, that glass-shattering high C that is loud and (...)
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  45.  55
    Affective Experience and Evidence for Animal Consciousness.Patrick Butlin - 2020 - Philosophical Topics 48 (1):109-127.
    Affective experience in nonhuman animals is of great interest for both theoretical and practical reasons. This paper highlights research by the psychologists Anthony Dickinson and Bernard Balleine which provides particularly good evidence of conscious affective experience in rats. This evidence is compelling because it implicates a sophisticated system for goal-directed action selection, and demonstrates a contrast between apparently conscious and unconscious evaluative representations with similar content. Meanwhile, the evidence provided by some well-known studies on pain in nonhuman animals is much (...)
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  46.  10
    Songs of Experience: Modern American and European Variations on a Universal Theme.Martin Jay - 2005 - University of California Press.
    Few words in both everyday parlance and theoretical discourse have been as rhapsodically defended or as fervently resisted as "experience." Yet, to date, there have been no comprehensive studies of how the concept of experience has evolved over time and why so many thinkers in so many different traditions have been compelled to understand it. _Songs of Experience _is a remarkable history of Western ideas about the nature of human experience written by one of our best-known intellectual historians. With its (...)
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  47. The Affective Experience of Aesthetic Properties.Kris Goffin - 2018 - Pacific Philosophical Quarterly 100 (1):283-300.
    It is widely agreed upon that aesthetic properties, such as grace, balance, and elegance, are perceived. I argue that aesthetic properties are experientially attributed to some non‐perceptible objects. For example, a mathematical proof can be experienced as elegant. In order to give a unified explanation of the experiential attribution of aesthetic properties to both perceptible and non‐perceptible objects, one has to reject the idea that aesthetic properties are perceived. I propose an alternative view: the affective account. I argue that the (...)
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  48. The experience of time and change.Barry Dainton - 2008 - Philosophy Compass 3 (4):619-638.
    Can we directly experience change? Although some philosophers have denied it, the phenomenological evidence is unambiguous: we can, and do. But how is this possible? What structures or features of consciousness render such experience possible? A variety of very different answers to this question have been proposed, answers which have very different implications for the nature of consciousness itself. In this brief survey no attempt is made to engage with the often complex (and sometimes obscure) literature on this topic. Instead, (...)
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  49.  40
    Temporal experience as a core quality in mental disorders.Marcin Moskalewicz & Michael A. Schwartz - 2020 - Phenomenology and the Cognitive Sciences 19 (2):207-216.
    The goal of this paper is to introduce Phenomenology and the Cognitive Sciences’ thematic issue on disordered temporalities. The authors begin by discussing the main reason for the neglect of temporal experience in present-day psychiatric nosologies, mainly, its reduction to clock time. Methodological challenges facing research on temporal experience include addressing the felt sense of time, its structure, and its pre-reflective aspects in the life-world setting. In the second part, the paper covers the contributions to the thematic issue concerning temporal (...)
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  50.  20
    Pragmatism, Objectivity, and Experience.Steven Levine - 2018 - Cambridge: Cambridge University Press.
    In this book Steven Levine explores the relation between objectivity and experience from a pragmatic point of view. Like many new pragmatists he aims to rehabilitate objectivity in the wake of Richard Rorty's rejection of the concept. But he challenges the idea, put forward by pragmatists like Robert Brandom, that objectivity is best rehabilitated in communicative-theoretic terms - namely, in terms that can be cashed out by capacities that agents gain through linguistic communication. Levine proposes instead that objectivity is best (...)
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