Search results for `Laressa Lima Am��ncio`

Change/Inattentional Blindness in Philosophy of Cognitive Science

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Violence and Blindness: The Case of Uchuraccay.James Mensch - 2013 - Phenomenologies of Violence, Ed. Michael Staudigl, Leiden: Brill Academic Publishers:145-155.

Only rarely does life imitate art in the starkness and directness of its message. When that message is a tragic one the effect becomes indelible. Such was the impact on Peru of the events of Uchuraccay, a small village located in its central highlands. Peru’s Truth and Reconciliation Commission called it “an emblematic referent of the violence and pain in the collective memory of the country” (TRC, 121). [i] In the twenty-year turmoil that engulfed Peru at the end of the (...)

Philosophy of Cognitive Science

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Investigative Poetics: In (Night)-Light of Akilah Oliver.Feliz Molina - 2011 - Continent 1 (2):70-75.

continent. 1.2 (2011): 70-75. cartography of ghosts . . . And as a way to talk . . . of temporality the topography of imagination, this body whose dirty entry into the articulation of history as rapturous becoming & unbecoming, greeted with violence, i take permission to extend this grace —Akilah Oliver from “An Arriving Guard of Angels Thusly Coming To Greet” Our disappearance is already here. —Jacques Derrida, 117 I wrestled with death as a threshold, an aporia, a bandit, (...) a part of life. —Akilah Oliver Moraine in geological lingo is that which is left behind. Moraine- a euphemism for the de-stabilizing referent of the writer-ly body as a “troubled and troubling landscape marked by cultural and historical signifiers, the body as flesh memory [...] the body as transitory” (Oliver, Author Statement). Moraine— a geological metaphor of the poet as a holder of memory, as an accumulation of rocks and debris carried along the edge, terminal, dropped at the foot of language (in language). “Flesh Memory” according to Akilah Oliver is "that which my body recalls [...] everything has to do with the task of remembrance and its narrative reinvention [...] I was always translating an idea of the world as it presented itself at any given time. To write was a choice about how to be seen, how to enter the world as translator, actor, participant, in the dialogues that apparently made the real 'real'" (Levitsky). Flesh. Memory. The stuff some poems are made from. The stuff that gets abandoned, gleaned, and picked up by more flesh and memory. "My body, my life has always felt like a kaleidoscopic rip in the dominant fabric [...] has always been a dialogue with the impossible and the apparent” (Levitsky). The impossible-body or poet's body anticipates and performs (through language) an irretrievable death. IN APORIA I realized everything I must have been doing must have been Death. It was Christmas or Labor Day—a holiday—and every time you turned on the radio they said something like ‘four million’ or ‘going to die’.” — Andy Warhol I’m trying on egos, [a justification for the planet’s continuance]. Oh hello transgressor, you’ve come to collect utilitarian debts, humbling narrative space. Give me condition and wheatgrass, I his body disintegrating. I his body is ossification. Death my habit radius, yeah yeah. I his body can’t refuse this summons. I can’t get out this fucking room. Tell me something different about torture dear Trickster. Tell me about the lightness my mother told me to pick the one i love the best how it signals everything I ever wish to believe true just holy on my ship. I jump all over this house. this is it [what I thought is thought only, nothing more deceptive than]: I his body keeps thinking someone will come along, touch me. As like human or lima bean. I’m cradling you to my breast, you are looking out. A little wooden lion you & Peter carve on Bluff Street is quieting across your cheekbone. Not at all like the kind of terror found in sleep, on trembling grounds. It is yesterday now. I have not had a chance to dance in this century. Tonight I shall kill someone, a condition to remember Sunday morning. To think of lives as repetitions [rather than singular serial incarnations]. To understand your death is as exacerbating as trying to figure out why as schoolchildren in mid-nineteen-sixties Southern California we performed reflexive motions: cutting out lace snowflakes, reading Dick and Jane search for their missing mittens, imagining snow. Disintegrat ing . The -ing gerund catapults from the non-finite verb into past, present, future. The -ing as a tail pinned to death, a dog spinning to bite and never fully reaching itself, always shy of the end, circumreferential; a double copulative: deathing. Possessively AO calls it “habit radius” (a virtual fetish attribute) or an inescapable death presence that “confronts us with the paradox of an unattainable object [...] through it’s being unattainable” (Agamben, 27). A flirtation or dialogue with an unknowable thing and aporia utilized as investigative instrument to engage (death) while (in Southern California) we “perform reflexive motions,” cut lace snowflakes, imagine snow, and pay rent like “yeah, yeah” what else is new. And this too, fiction. The book I wish to right. The restored fallen, heroic. Did you expect a different grace from the world? Or upon exit? I’m working on “tough.” They think I am already. All ready. Who is the dead person? Is "I'm sorry" real to a dead person? Browning grass. My hands on this table. A contentious century. A place to pay rent. Redemptive moments. Am I now the dead person? Dead person, dead person, will you partake in my persimmon feast? The body inside the body astounds, confesses sins of the funhouse. I too have admired the people of this planet. Their frilly, orderly intellects. The use they’ve made of cardamom, radiation as well. How they’ve pasteurized milk, loaned surnames to stars, captured tribes, diseases, streets, and ideas too. The living-body as archive: is it possible to experience the living-body as archive without a (kind of) death? Sifting the rubble, rummaging through hoarded debris, skin sheds, memory-napping, and re-awoken (in flesh and) on terrain. “An investigative poetics seeks to unravel staid communities of thought and grasp at what might always be just beyond reach; a poetics of inquiry that lies between language as meaning, and language as rapturous entry into the world of posited ideas and idealism”( Levitsky). Something snaps. Lights blow out prior to embarking upon an investigative poetics. It begins with a question (often a sexy aporia) that leads to openings. "Every politics of memory [...] implies an intervention of the state. It's a state that legislates and acts with regard to the nonfinite mass of materials to be stored, materials which must be collected, preserved” (Derrida & Stiegler, 62). It seems poetic investigation already contains the potentiality of an (invisible) archive if the writer is “always writing” especially when not. Here’s my stupid digital romantic inclination: the living-body (of a poet) is a self-sustaining archive of non-finite memories. But not even I really believe that. AO innovated and sculpted an investigative poetic praxis. In a conversation with poet Rachel Levitsky, poetic-voice is viewed not as a precious identifier, but as a means to think through/about form, concluding that form is linked to framing. While poetic-voice may have tendency to precede form, it also erupts as a result of framing techniques. “They are frames that hold the shape of thinking (which is also to say of imagining) [...].”7 This reminds me of my rabbit who symmetrically chewed the corners of his hutch, which makes me wonder if it’s an expression of the shape of some animal anxiety tick I won’t ever have access to. Beyond the form/frame, death is an unoriginal yet unique limit; death is a damn deathless thing. It functions as a source of poetic investigation; that thing always “just beyond reach.” And how is death not a fetish (in this case an obsessive reverence for something non-material)? “Insofar as it [death] is a presence, a fetish [...] it is in fact something concrete and tangible; but insofar as it is the presence of an absence, it is, at the same time, immaterial and intangible, because it alludes continuously beyond itself to something that can never really be possessed [...] The fetish is [...] a sign of an absence, it is not an unrepeatable unique object; on the contrary, it is something infinitely capable of substitution, without any successive incarnations ever succeeding in exhausting the nullity of which it is the symbol” (Agamben, 33). AO utilized absence (the absent body [catapulted by the death of a beloved]) as an apparatus to investigate. In the process of conversing with absence or that which is absent, the absent body is affectionately objectified, incessantly summonsed back to a place of recognition, of objects, a desire for the absent body to remain intact while exiting the structural limits of grammar and syntax by moving into chant forms “to say what cannot be said” (Levitsky). from AN ARRIVING GUARD OF ANGELS THUSLY COMING TO GREET dear oluchi- the light is blinking rapidly on the black boxy machine. your room seems bigger than before and i am still planning to read some of those robert jordan books of yours. yesterday at the used bookstore where i was browsing the mysteries to “stall reality” (they are really not mysteries at all, they just employ death as the plot mistress but are unable to grasp its mystery at all)—well the point is, things were calm down here for a while and the world was little. i want to be big like you. or i want you not vast, not dead, not gone, but human small and here. i am so selfish. that is what i really want. to see you again. to oil your scalp. to hear you walk in the door, say ma i’m home . give me a chance to say welcome home son. or when leaving, don’t forget your hat . what do you wear out there? i wish you could have taken your new shoes with you. i’m so proud of you. i’m sorry for the way you died. i miss you all the time. even before, i missed you. out there, one time, some different men said: “shake for me girl, i wanna be your backdoor man.” who dat you love. 5/18/03 A letter-poem in sixteen lines “dear oluchi-” is safe-housed in epistolary form. Poetic voice is rendered as internal thought meanderings, a not-so-much confession, private/(pillow?) talk in the desire to be heard/witnessed by the referent and reader with an intent to absolve. The diminutive “i” bears a relation to poet Fanny Howe’s “little g God” in that “One of the (many) things I like about little g God is that you can have a vodka tonic while you talk to little g God, sing along to Bowie’s “I’m Afraid Of Americans,” and hum Coltrane’s “A Love Supreme,” though maybe not all at the same time” (Oliver, 2009). Towards the middle of the poem AO is at a used bookstore and remarks on the funny employment of death as a ‘plot mistress’ that ‘they’ (the dubious employed mystery authors) are ‘unable to grasp’, thereby giving death a mouthpiece, a modeling job, something to do to pass the time. from THE VISIBLE UNSEEN When I first saw graffiti, I recognized in it an ugly aesthetic, a dialectics of violence, a distortion of limbs, a hieroglyph. It was only later when I read the names of the dead that I then saw the path of ghosts charted there; its narrative of loss for the visible unseen whose place in history has been fictionalized and rendered unseen under the totalizing glare of history. Inscriptions, traces, specters. Graffiti begs a public face just as ghosts require non-ghosts (humans) to sense them. The “visible unseen” is a game of hide-and-seek between public viewer and graffiti-inscriber, an ephemeral-violent aesthetic on an ephemeral-policed canvas. Graffiti-inscribers already submit to being forgotten, expect to be washed away; perhaps it’s a holy urban mandala created by gangster-type monks without Buddhism. [...] in its refusal to disappear it forces a discourse in the public imagination we are forced to see what we would rather not, to make sense of an encoded language that we cannot read on the level of meaning. it irritates, forces its agency on us, speaks outside and beyond semiotic reach. An epic font-size pervading the public’s imagination, illegible, I could just close my eyes, remain passive, drive past, abandon it beyond reach, push it further away beyond death walls. In Barcelona I watched a clean up crew wash walls with an awesome water hose but I was more intrigued by their bodies; not a distortion of limbs, not hieroglyph but also not entirely legible; the laboring body permanently erasing specters of the city, and of course they knew it was also an invitation for the ghosts to return. Graffiti is death’s little sister, is also an aporia. [...] Graffiti (fr GK -graph(os), something drawn or written, to diagram or chart) attempts to stage the impossible: to erase the essence of its own subjectivity. Graffiti is a cartography of ghosts, a mapping of elegiac rapture (the transporting of a person from one place to another, as in heaven) and rupture (the state of being broken open.) Dwelling is a fiction stasis. [...] The notion of the past as being something done with, a look-back event, inhibits the possibility of reading graffiti as rapture, as rupture. If graffiti posits history as always in the process of becoming undone. [...] Because what is the body, if not also a complex temple, an unstable site through which to negotiate subjects, materiality, economies, gods, and modes of representations? The site where we are all already belated. Graphein meaning “to write.” “Derrida says every archive makes a law, and the law of genre is its own rupture” (Bloch, 39). However, graffiti is an (non/anti)-archive of erasure due to (the politics of) washing out its subjectivity, which only adds onto (or is symptomatic of) its character. The inhibition of “reading graffiti as rapture, as rupture” is partly due to it being a “look-back” event in that it’s process involves scratching through layers to reveal previous specters underneath. Graffiti (as an ancient genre) has always been a thing of ‘becoming undone’, and therefore ‘belated and always in arrival’ (Levitsky). It’s a Dionysian activity done at night with it’s back turned toward us. "The specter [...] is of the visible, but of the invisible visible, it is the visibility of a body which is not present in flesh and blood [...] appearing for vision, to the brightness of day [...] something becomes almost visible which is visible only insofar as it is not visible in flesh and blood. It is a night visibility. As soon as there is a technology of the image, visibility brings night. It incarnates in a night body, it radiates in a night light" (Derrida & Stiegler, 115). (shrink)

Medical Ethics in Applied Ethics

The Body in Metaphysics

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Where Exactly Am I? Self-Location Judgements Distribute Between Head and Torso.Adrian J. T. Alsmith & Matthew R. Longo - 2014 - Consciousness and Cognition 24:70-74.

First-Person Contents in Philosophy of Mind

Science of Consciousness in Philosophy of Cognitive Science

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Quantity Evaluations in Yudja: Judgements, Language and Cultural Practice.Suzi Lima & Susan Rothstein - 2020 - Synthese 197 (9):3851-3873.

In this paper we explore the interpretation of quantity expressions in Yudja, an indigenous language spoken in the Amazonian basin, showing that while the language allows reference to exact cardinalities, it does not generally allow reference to exact measure values. It does, however, allow non-exact comparison along continuous dimensions. We use this data to argue that the grammar of exact measurement is distinct from a grammar allowing the expression of exact cardinalities, and that the grammar of counting and the grammar (...)

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Narrative Identity in Third Party Reproduction: Normative Aspects and Ethical Challenges.Natacha Lima - 2018 - Journal of Bioethical Inquiry 15 (1):57-70.

In the last few decades, assisted reproduction has introduced new challenges to the way people conceive and build their families. While the numbers of donor-conceived individuals have increased worldwide, there are still many controversies concerning access to donor information. Is there a fundamental moral right to know one’s genetic background? What does identity in DC families mean? Is there any relationship between identity formation and disclosure of genetic origins? These questions are addressed by analysing core regulatory discourse. This analysis shows (...)

Biomedical Ethics in Applied Ethics

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Mística Na Tradição Ocidental Em Lima Vaz.Hélio Pereira Lima - 2020 - Revista Portuguesa de Filosofia 76 (4):1487-1508.

This Work aims at reflecting on mystics, within the Western tradition, departing Lima Vaz’ thought, in order to try identifying the function that rested reserved to Mystic Experience, in the Modern Society, Society that, as It purposes Itself destroying the Sacred one up the World, has put aside Religion as a factor of legitimation regarding to public sphere. Its purpose is recovering some historical-philosophical aspects regarding to Christian Tradition in order to understanding better the level regarding to crisis of (...)

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First-Person Contents in Philosophy of Mind

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192

I Am Still Not Here Now.Stefano Predelli - 2011 - Erkenntnis 74 (3):289-303.

Philosophy of Cognitive Science

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Am I Self-Conscious?Karl Friston - 2018 - Frontiers in Psychology 9.

Christianity, Misc in Philosophy of Religion

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“I Am Who I Am”: On the Perceived Threats to Personal Identity From Deep Brain Stimulation. [REVIEW]Françoise Baylis - 2013 - Neuroethics 6 (3):513-526.

This article explores the notion of the dislocated self following deep brain stimulation (DBS) and concludes that when personal identity is understood in dynamic, narrative, and relational terms, the claim that DBS is a threat to personal identity is deeply problematic. While DBS may result in profound changes in behaviour, mood and cognition (characteristics closely linked to personality), it is not helpful to characterize DBS as threatening to personal identity insofar as this claim is either false, misdirected or trivially true. (...)

Narrative Identity in Metaphysics

Neuroethics, Misc in Applied Ethics

Personal Identity, Misc in Metaphysics

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I Am the Truth: Toward a Philosophy of Christianity.Michel Henry - 2003 - Stanford University Press.

A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...)

Continental Philosophy of Religion in Continental Philosophy

Michel Henry in Continental Philosophy

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123

Am I My Parents' Keeper?: An Essay on Justice Between the Young and the Old.Norman Daniels - 1988 - Oxford University Press.

The rapidly increasing numbers of elderly people in our society have raised some important moral questions: How should we distribute social resources among different age groups? What does justice require from both the young and the old? In this book, Norman Daniels offers the first systematic philosophical discussion of these urgent questions, advocating what he calls a "lifespan" approach to the problem: Since, as they age, people pass through a variety of institutions, the challenge of caring for the elderly becomes (...)

Health Care Justice in Applied Ethics

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Influence of Match Status on Players’ Prominence and Teams’ Network Properties During 2018 FIFA World Cup.Gibson Moreira Praça, Bernardo Barbosa Lima, Sarah da Glória Teles Bredt, Raphael Brito E. Sousa, Filipe Manuel Clemente & André Gustavo Pereira de Andrade - 2019 - Frontiers in Psychology 10.

Cognitive Sciences

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Convolutional Neural Networks as Aid in Core Lithofacies Classification.Rafael Pires de Lima, Fnu Suriamin, Kurt J. Marfurt & Matthew J. Pranter - 2019 - Interpretation 7 (3):SF27-SF40.

Artificial intelligence methods have a very wide range of applications. From speech recognition to self-driving cars, the development of modern deep-learning architectures is helping researchers to achieve new levels of accuracy in different fields. Although deep convolutional neural networks have reached or surpassed human-level performance in image recognition tasks, little has been done to transport this new image classification technology to geoscientific problems. We have developed what we believe to be the first use of CNNs to identify lithofacies in cores. (...)

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Short Scales for the Assessment of Personality Traits: Development and Validation of the Portuguese Ten-Item Personality Inventory.Andreia Nunes, Teresa Limpo, César F. Lima & São Luís Castro - 2018 - Frontiers in Psychology 9.

Cognitive Sciences

René Descartes in 17th/18th Century Philosophy

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What Am I?: Descartes and the Mind-Body Problem.Joseph Almog - 2001 - Oxford University Press.

In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)

Dualism, Misc in Philosophy of Mind

Modal Epistemology, Misc in Metaphysics

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Character and Content in Philosophy of Language

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I Am Not Here Now.Stefano Predelli - 1998 - Analysis 58 (2):107–115.

First-Person Contents in Philosophy of Mind

Temporal Expressions in Philosophy of Language

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I Am Here Now.Gerald Vision - 1985 - Analysis 45 (4):198-199.

In virtue of its form [‘I am here’] must be true on any occasion on which [it is] asserted, and yet the proposition it expresses on each occasion [is] contingent. Intuitively, [‘I am here now’] is deeply, and in some sense universally, true. One need only understand the meaning of [it] to know that it cannot be uttered falsely. The sentence ‘I am here’ has the peculiar property that whenever I utter it, it is bound to be true. Even if (...)

Philosophy of Language

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Where Am I?Daniel C. Dennett - 1978 - In Brainstorms. MIT Press.

The Self in Metaphysics

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‘I Am Your Son, Mother’: Severe Dementia and Duties to Visit Parents Who Can’T Recognise You.Bouke de Vries - 2020 - Medicine, Health Care and Philosophy 23 (1):17-24.

It is commonly assumed that many, if not most, adult children have moral duties to visit their parents when they can do so at reasonable cost. However, whether such duties persist when the parents lose the ability to recognise their children, usually due to dementia, is more controversial. Over 40% of respondents in a public survey from the British Alzheimer’s Society said that it was “pointless” to keep up contact at this stage. Insofar as one cannot be morally required to (...)

Biomedical Ethics in Applied Ethics

French Philosophy in European Philosophy

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Prendre les autres au sérieux : sur le débat cosmopolitisme-particularisme.María Herrera Lima - 2007 - Philosophiques 34 (1):17-40.

Dans cet essai, je tente de répondre à quelques-unes des objections habituellement adressées au cosmopolitisme, en prenant en considération la perspective de ceux que cette doctrine risque d’affecter, à savoir, les immigrants. J’argue que certaines de ces objections se fondent sur des conceptions simplifiées à l’excès et empiriquement inexactes de ce que sont la communauté et l’identité culturelle. J’examine aussi en détail la controverse entourant les possibles implications autoritaristes — ou impérialistes — des propositions visant à faire d’un système moral-légal (...)

History of Science in General Philosophy of Science

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The Biotheoretical Gathering, Trans-Disciplinary Authority and the Incipient Legitimation of Molecular Biology in the 1930s: New Perspective on the Historical Sociology of Science.Pnina G. Abir-Am - 1987 - History of Science 25 (1):1-70.

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Am I a Racist? Implicit Bias and the Ascription of Racism.Neil Levy - 2017 - Philosophical Quarterly 67 (268):534-551.

There is good evidence that many people harbour attitudes that conflict with those they endorse. In the language of social psychology, they seem to have implicit attitudes that conflict with their explicit beliefs. There has been a great deal of attention paid to the question whether agents like this are responsible for actions caused by their implicit attitudes, but much less to the question whether they can rightly be described as racist in virtue of harbouring them. In this paper, I (...)

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I Am Not Here Now.S. Predelli - 1998 - Analysis 58 (2):107-115.

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Kant: Apperception and Self-Consciousness in 17th/18th Century Philosophy

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“I Am the Original of All Objects”: Apperception and the Substantial Subject.Colin McLear - 2020 - Philosophers' Imprint 20 (26):1-38.

Kant’s conception of the centrality of intellectual self-consciousness, or “pure apperception”, for scientiﬁc knowledge of nature is well known, if still obscure. Here I argue that, for Kant, at least one central role for such self-consciousness lies in the acquisition of the content of concepts central to metaphysical theorizing. I focus on one important concept, that of <substance>. I argue that, for Kant, the representational content of the concept <substance> depends not just on the capacity for apperception, but on the (...)

Kant: Categories in 17th/18th Century Philosophy

Kant: Concepts in 17th/18th Century Philosophy

Kant: Consciousness in 17th/18th Century Philosophy

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Why I Am Not a Secularist.William E. Connolly - 2000 - Univ of Minnesota Press.

But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and diversity, too often undercuts these goals through its narrow and intolerant ...

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Michel Foucault in Continental Philosophy

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Foucault's Archaeology of Political Economy.Iara Vigo De Lima - 2010 - Palgrave-Macmillan.

This book provides a critical reading of Foucault's writings on the archaeology of political economy, analyzing some of Foucault's contributions to the methodology of economics, historiography of economic thought and studies on Adam Smith's context and writings. It reconstructs Foucault's archaeology, relating it to current debates in economics.

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Science, Logic, and Mathematics

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Why Am and Eurisko Appear to Work.Douglas B. Lenat & John Seely Brown - 1984 - Artificial Intelligence 23 (3):269-294.

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I Am Dynamite: An Alternative Anthropology of Power.Nigel Rapport - 2003 - Routledge.

I Am Dynamite ignites an alternative theory of the self and will, wrapped up in a combustible assault upon scholarly convention. Asking why the real effort of constructing and living within an identity is so often overlooked, it examines the subjective experience of existing in the world, with the power to define and transform oneself. Considering the trials and triumphs of five very different modern subjects--Primo Levi, Ben Glaser, Stanley Spencer, Rachel Silberstein and Friedrich Nietzsche--Nigel Rapport asks: can consciousness of (...)

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Self-Consciousness in Action in Philosophy of Mind

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5 citations

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Am I You?Matthias Haase - 2014 - Philosophical Explorations 17 (3):358-371.

It has been suggested that a rational being stands in what is called a “second-personal relation” to herself. According to philosophers like S. Darwall and Ch. Korsgaard, being a rational agent is to interact with oneself, to make demands on oneself. The thesis of the paper is that this view rests on a logical confusion. Transitive verbs like “asking”, “making a demand” or “obligating” can occur with the reflexive pronoun, but it is a mistake to assume that the reflexive and (...)

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Themes, Genres and Orders of Legitimation in the Consolidation of New Scientific Disciplines: Deconstructing the Historiography of Molecular Biology.Pninn Abir-Am - 1985 - History of Science 23 (1):73-117.

Molecular Biology, Misc in Philosophy of Biology

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I Am Not an Animal.Hud Hudson - 2007 - In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press. pp. 216--34.

Animal Rights in Applied Ethics

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21 citations

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When Am I? A Tense Time for Some Tense Theorists?Craig Bourne - 2002 - Australasian Journal of Philosophy 80 (3):359 – 371.

A-Theories of Time in Metaphysics

Growing Block Views in Metaphysics

Temporal Expressions in Philosophy of Language

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Why I Am Not a Christian: And Other Essays on Religion and Related Subjects.Bertrand Russell - 1927 - Routledge.

Why. I. Am. Not. a. Christian. This lecture was delivered on March 6,1927, at Battersea Town Hall under the auspices of the South London Branch of the National Secular Society. AS YOUR Chairman has told you, the subject about which I am ...

Bertrand Russell in 20th Century Philosophy

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Science, Logic, and Mathematics

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One Hundred Years of Weyl’s Unified Field Theory.C. Romero, R. G. Lima & T. A. T. Sanomiya - 2019 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 66:180-185.

Vegetative State and Coma in Philosophy of Cognitive Science

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Selbstbestimmung am Lebensende im Spannungsfeld zwischen Medizin, Ethik und Recht.Dr med Stephan Sahm - 2004 - Ethik in der Medizin 16 (2):133-147.

Die jüngste höchstrichterliche Rechtsprechung zur Selbstbestimmung der Patienten und zur Normierung medizinischer Handlungen am Lebensende hat eine intensive Debatte ausgelöst. Das Urteil und die akademisch vorgetragene Kritik werden einer grundlegenden medizinethischen Analyse unterworfen. Sie betrifft die objektive Eingrenzung der Zulässigkeit einer Behandlungsbegrenzung und die Subsumtion des Wachkomas als irreversibel tödliches Grundleiden, das ärztliche Ermessen bei der Indikationsstellung, die normative Einordnung einer Ernährungstherapie am Lebensende und die Verbindlichkeit von Patientenverfügungen. Die medizinethische Kritik offenbart eine unzureichende Wahrnehmung medizinischer und medizinethischer professioneller Dokumente (...)

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440

Why Am I Remembering This Now? Predicting the Occurrence of Involuntary (Spontaneous) Episodic Memories.Dorthe Berntsen, Søren Risløv Staugaard & Louise Maria Torp Sørensen - 2013 - Journal of Experimental Psychology: General 142 (2):426.

Memory in Philosophy of Mind

Consciousness and Psychology, Misc in Philosophy of Cognitive Science

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8 citations

Am I Thinking Assemblies?Christoph von der Malsburg - 1986 - In G. Palm & A. Aertsen (eds.), Brain Theory. Springer.

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38 citations

6

Iara Vigo de Lima's Foucault's Archaeology of Political Economy. New York : Palgrave Macmillan, 2010, 274pp. [REVIEW]Ryan Walter - 2012 - Erasmus Journal for Philosophy and Economics 5 (1):106.

Michel Foucault in Continental Philosophy

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1 citation

37

I Am a Lot of Things: A Pluralistic Account of the Self.Jiri Benovsky - 2014 - Metaphysica 15 (1).

When I say that I am a lot of things, I mean it literally and metaphysically speaking. The Self, or so I shall argue, is a plurality (notwithstanding the fact that ordinary language takes "the Self" to be a singular term – but, after all, language is only language). It is not a substance or a substratum, and it is not a collection or a bundle. The view I wish to advocate for is a kind of reductionism, in line with (...)

Bundle Theories in Metaphysics

The Self, Misc in Metaphysics

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5 citations

8

Ética de Coerência Dialética.Carlos Cirne-Lima - 1999 - Veritas – Revista de Filosofia da Pucrs 44 (4):941.

Dois são os grandes problemas deuma Ética geral hoje: Como passar de proposiçõesdescritivas para proposições normativas?Qual o primeiro ou os primeiros princípios doDever-ser? Propõe-se aqui um novo modelo deÉtica. A fundamentação do Dever-ser - a primeirapergunta - se faz mudando o operador modal doprincípio de não-contradição: "Não se devepredicar e não predicar", pois contradições defato existem, o que prova que elas não são impossiveise sim indevidas. O primeiro princípio daÉtica - esta é a proposta - consiste no próprioprincípio de não-contradição, (...)

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27

Urban Sustainable Agriculture: The Paradox of the Chinampa System in Mexico City. [REVIEW]Pablo Torres-Lima, Beatriz Canabal-Cristiani & Gilberto Burela-Rueda - 1994 - Agriculture and Human Values 11 (1):37-46.

Although the chinampa agriculture in Mexico City is considered an historical sustainable farming system,there have been few studies on its current status. This paper assesses the relationship between agroecological factors and socioeconomic strategies by analyzing urban forces, regional employment, and environmental concerns. Despite ecological deterioration caused by the urban expansion of Mexico City, the economic viability of this agricultural system is still based on the efficient use of farming technologies and resources management strategies that tend to maintain levels of productivity (...)

Environmental Ethics in Applied Ethics

Deontic Logic in Logic and Philosophy of Logic

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305

I Am John’s Brain.Andy Clark - 1995 - Journal of Consciousness Studies 2 (2):144-8.

I am John's[3] brain. In the flesh, I am just a rather undistinguished looking grey/white mass of cells. My surface is heavily convoluted and I am possessed of a fairly differentiated internal structure. John and I are on rather close and intimate terms; indeed, sometimes it is hard to tell us apart. But at times, John takes this intimacy a little too far. When that happens, he gets very confused about my role and functioning. He imagines that I organize and (...)

Personal Identity, Misc in Metaphysics

The Self in Metaphysics

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3 citations

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A Logic For Reasoning About Responsibility.Tiago de Lima, Lambér Royakkers & Frank Dignum - 2010 - Logic Journal of the IGPL 18 (1):99-117.

One way to allocate tasks to agents is by ascribing them obligations. From obligations to be, agents are able to infer what are the forbidden, permitted and obligatory actions they may perform, by using the well-known Meyer’s reduction from obligations to be to obligations to do. However, we show through an example that this method is not completely adequate to guide agents’ decisions. We then propose a solution using, instead of obligations, the concept of ‘responsibility’. To formalise responsibility we use (...)

Science, Logic, and Mathematics

Emotion and Consciousness in Psychology in Philosophy of Cognitive Science

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3 citations

9

I Thought That I Heard You Laughing: Contextual Facial Expressions Modulate the Perception of Authentic Laughter and Crying.Nadine Lavan, César F. Lima, Hannah Harvey, Sophie K. Scott & Carolyn McGettigan - 2015 - Cognition and Emotion 29 (5):935-944.

Social Epistemology, Misc in Epistemology

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1 citation

12

Construction, Alienation and Emancipation: Thoughts on Abir‐Am's Ethnography of Scientific Rituals.Kenneth Gergen & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):365 – 372.

Sociology of Science in General Philosophy of Science

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13

The Rituals of Science: Comments on Abir‐Am.Hugh Gusterson & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):373 – 387.

Earl of Shaftesbury in 17th/18th Century Philosophy

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10

Limae Labor: Untersuchungen Zur Textgenese Und Druckgeschichte von Shaftesburys ‘The Moralists’. [REVIEW]David Walford - 1980 - Bulletin of the John Rylands Library:244-5.

Experimental Philosophy, Misc in Metaphilosophy

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41

Who Am I? The Role of Moral Beliefs in Children's and Adults' Understanding of Identity.Larisa Heiphetz, Nina Strohminger, Susan Gelman & Liane L. Young - 2018 - Journal of Experimental Social Psychology:210-219.

Adults report that moral characteristics—particularly widely shared moral beliefs—are central to identity. This perception appears driven by the view that changes to widely shared moral beliefs would alter friendships and that this change in social relationships would, in turn, alter an individual's personal identity. Because reasoning about identity changes substantially during adolescence, the current work tested pre- and post-adolescents to reveal the role that such changes could play in moral cognition. Experiment 1 showed that 8- to 10-year-olds, like adults, judged (...)

Experimental Philosophy: Ethics, Misc in Metaphilosophy

Experimental Philosophy: Persons in Metaphilosophy

Self-Knowledge, Misc in Philosophy of Mind

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39

I Am Not a Sage but an Archer: Confucius on Agency and Freedom.Rina Marie Camus - 2019 - Philosophy East and West 68 (4):1042-1061.

Is freedom a Western concept? As a multifaceted human experience it seems fairly transcultural. Freedom is hardly a focus of philosophical discourses in China as it is in the West, and I suppose this partly accounts for the difficulty in tracking freedom and closely related notions of agency, choice, and autonomy in Chinese philosophy.Over four decades ago Herbert Fingarette raised the controversial idea about the absence of freedom in Confucian ethics. Although not intending to denigrate, Fingarette raised a polemic that (...)

Asian Philosophy