Our digital existence is hurried and fast. We are tied to the present, or perhaps we are not present enough: immersed in digital social media and processes by artificial intelligence, we are hardly present to ourselves and to others, and feel alienated from nature. We are also made to fear climate change and the end of humanity. How can we live a good life and give meaning to our lives under these conditions? How can and should we co-exist today? Using process philosophy, narrative theory, and the concept of technoperformances, this book analyzes how digital technologies shape our relation to time and our existence, and discusses what this means in the light of climate change and new technologies such as AI. In dialogue with contemporary philosophy of technology and media theory and asking original questions about finding common times in what it calls the "Anthropochrone", it proposes a conceptual framework that helps us to understand how we (should) exist and relate to time today.

This pivot focuses on "the concept of edification" in a bid to systematically expound its connotative structure and logical evolution. It is divided into ten chapters, embracing various issues, such as human nature as the foundation of edification, the development of edification and cultivation, the evolution of edification and the resultant life based on ritual and music, the political orientation and ultimate care of edification, and the nurturing of social edification, in an effort to offer a panoramic view of the intellectual features of Confucianism, and consequently a profound reflection on the cultural consciousness of contemporary China. The book is expected to satisfy the needs for a better understanding of edification as a Confucian concept, and the conceptual features of Chinese philosophy, or rather, Confucianism.

This book grew out of a graduate student paper 261] in which I set down some criticisms of J. R. Lucas' attempt to refute mechanism by means of G6del's theorem. I had made several such abortive attempts myself and had become familiar with their pitfalls, and especially with the double edged nature of incompleteness arguments. My original idea was to model the refutation of mechanism on the almost universally accepted G6delian refutation of Hilbert's formalism, but I kept getting stuck on questions of mathematical philosophy which I found myself having to beg. A thorough study of the foundational works of Hilbert and Bernays finally convinced me that I had all too naively and uncritically bought this refutation of formalism. I did indeed discover points of surprisingly close contact between formalism and mechanism, but also that it was possible to under mine certain strong arguments against these positions precisely by invok ing G6del's and related work. I also began to realize that the Church Turing thesis itself is the principal bastion protecting mechanism, and that G6del's work was perhaps the best thing that ever happened to both mechanism and formalism. I pushed these lines of argument in my dis sertation with the patient help of my readers, Raymond Nelson and Howard Stein. I would especially like to thank the latter for many valuable criticisms of my dissertation as well as some helpful suggestions for reor ganizing it in the direction of the present book."

- The first student-focused textbook on Transpersonal Psychology - Introduces students and instructors to contemporary developments of the field and anticipates future advances - Suitable as a core text for Transpersonal Psychology/Humanistic Psychology modules, or as a supplementary text for core Psychology modules

This book provides a framework that encompasses both physics and cognitive science - integrating them into a 'theory of everything' to establish a basis for both our scientific and humanistic endeavours. It explores the implications of brain laterality for understanding the emergence of mind and its relation to the physical world - arguing that the analytic vs. holistic cognitive differences of the left and right human cerebral hemispheres are key to understanding not only human self-consciousness and language, but also sociocultural phenomena ranging from the emergence of the scientific method and axes of political orientation to the direction of development of conceptions of God and the fundamental differences between polarizing philosophical traditions. In a further step, the book draws on the Darwinian principle that our cognitive apparatus is shaped by the environment in which it evolved to argue that human bilaterality mirrors the fundamental hylomorphic relation between formal organization and material components that constitutes physical nature itself. The logical division between holistic and analytic categories thereby offers a principled basis for a metaphilosophy.

"This translation is an important research tool for all philosophers interested in Aquinas's philosophy of mind and epistemology. . . .Every library of both undergraduate and graduate philosophy programs needs this work, and all of us interested in the history of medieval philosophy of mind should have this new translation on our desks. Highly recommended."-Anthony J. Lisska, The Medieval Review

Foundations of Embodied Learning advances learning, instruction, and the design of educational technologies by rethinking the learner as an integrated system of mind, body, and environment. Body-based processes-direct physical, social, and environmental interactions-are constantly mediating intellectual performance, sensory stimulation, communication abilities, and other conditions of learning. This book's coherent, evidence-based framework articulates principles of grounded and embodied learning for design and its implications for curriculum, classroom instruction, and student formative and summative assessment for scholars and graduate students of educational psychology, instructional design and technology, cognitive science, the learning sciences, and beyond.

This book is a collection of studies on topics related to subjectivity and selfhood in medieval and early modern philosophy. The individual contributions approach the theme from a number of angles varying from cognitive and moral psychology to metaphysics and epistemology. Instead of a complete overview on the historical period, the book provides detailed glimpses into some of the most important figures of the period, such as Augustine, Avicenna, Aquinas, Descartes, Spinoza, Leibniz and Hume. The questions addressed include the ethical problems of the location of one's true self and the proper distribution of labour between desire, passion and reason, and the psychological tasks of accounting for subjective experience and self-knowledge and determining different types of self-awareness.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Phenomenology and analytic philosophy have skirmished often, but seldom in ways conducive to dialectical progress. Generally, the skirmishes seem more "political" than philosophical, as when one side ridicules the methods of the other or criticizes the viability of the other's issues and assump tions. Analytic interest in third person objectivity is often spurned by Continental philosophers as being unduly abstract. Continental interest in first person subjectivity is often criticized by analysts as being muddled and imprecise. Logical analysis confronts the power of metaphor and judges it "too ambiguous" for rigorous philosophical activity. The language of metaphor confronts the power of logical analysis and deems it "too restric tive" for describing the nature and structures of authentic human exper ience. But are the two approaches really incompatible? Perhaps because each side of the "divide" has been working at problems largely uninteresting to the "opposition" it has been easy to ignore or underestimate the importance of this issue. But now each side is being led into a common field of problems associated with the nature of mind, and there is a new urgency to the need for examining carefully the question of conceptual compatibility and the potential for dialogue. Analytic thinkers are typically in the business of concept clarification and objective certi fication. Continental philosophers employ introspection in the interest of a project of description and classification that aims to be true to the full subtlety and complexity of the human condition."

The first textbook to integrate standard philosophy of mind approach with developments in psychology, cognitive science and neuroscience Covers all the essential subjects and topics in philosophy of mind,such as dualism, materialism, mental representation, functionalism and mental causation Also discusses many more recent topics, including infant and animal cognition; the embodied or 'extended' mind; and consciousness Includes chapter summaries, further reading, boxes, and notes to help students Clearly explains the ideas and arguments of leading philosophers of mind such as Daniel Dennett, Jerry Fodor, Donald Davidson, Hilary Putnam and Jaegwon Kim

This book is an introduction to Patanjali's Yoga as a system of theory and practice of psychology. It explains and interprets the concepts and procedures in the language and idiom of the currently prevailing Euro-American approaches to psychology. The book describes the context of inquiry focusing on the currently popular image of Yoga as a form of calisthenics and a system of concepts and practices of psychology. It provides a worldview of Yoga originated in ancient Vedas and Upanishads and explains the Vedic 'myth' of the genesis of the world showing how it differs from the Christian and Dravidian views. The book explains the concepts of the Samkhya system used by Patanjali as their basic framework. Interpreted in the light of modern psychology, it highlights the significance of the Yogic thesis about excess of suffering over happiness in life. The book also explains two important aspects of Yoga i.e., afflictions (klesas) and Kriya Yoga and provides a detailed account of the transformation of consciousness. This book will be of interest to students, teachers, researchers and practitioners of psychology, psychiatry, and Yoga Psychology. It will also be of great interest to psychologists, psychiatrists, counselors, mental health professionals, clinical psychologists, and yoga enthusiasts.

This systematic theological study uses the example of Johann Georg Hamann (1730-1788) to examine and systematically develop the question of determining the relationship of theology and natural science. In the course of translating basic structures of an "objective" view of the world into categories of a linguistic-hermeneutic understanding of reality, Hamann makes possible a connection of creation as a communicative process with an understanding of nature which opens up its "grammatical" structures.

This edited volume examines aspects of the mind/consciousness that are relevant to the interpretations of quantum mechanics. In it, an international group of contributors focus on the possible connections between quantum mechanics and consciousness. They look at how consciousness can help us with quantum mechanics as well as how quantum mechanics can contribute to our understanding of consciousness. For example, what do different interpretations aimed at solving the measurement problem in quantum mechanics tell us about the nature of consciousness, such as von Neumann's interpretation? Each interpretation has, associated to it, a corresponding metaphysical framework that helps us think about possible "models" of consciousness. Alternatively, what does the nature of consciousness tell us about the role of the observer and time reversibility in the measurement process? The book features 20 papers on contemporary approaches to quanta and mind. It brings together the work of scholars from different disciplines with diverse views on the connections between quanta and mind, ranging from those who are supportive of a link between consciousness and quantum physics to those who are very skeptical of such link. Coverage includes such topics as free will in a quantum world, contextuality and causality, mind and matter interaction, quantum panpsychism, the quantum and quantum-like brain, and the role of time in brain-mind dynamics.

This edited volume features the works of a group of philosophers and psychologists who share the collective goal of demonstrating the powerful utility of a form of conceptual analysis - mostly closely identified with Ludwig Wittgenstein's later philosophy - for addressing various issues related to the coherence of scientific claim-making within contemporary psychology. In addition to a foreword written by acclaimed analytic philosopher, P. M. S. Hacker, the volume includes the works of a number of other internationally renowned experts in Wittgensteinian philosophy (e.g., Hans-Johann Glock, Daniele Moyal-Sharrock, Joachim Schulte, Meredith Williams), as well as contributions of psychologists and philosophers focusing in on more particular areas of application of conceptual analysis for resolving confusions within specific areas of psychological research or theory construction. As such, the work presents a nice balance between meta-level reflections on the relevance of Wittgenstein-inspired conceptual analytic methods to psychology and illustrations of concrete applications of such methods.

This book outlines how the protagonists in The Nibelung's Ring, The Lord of the Rings, and Game of Thrones attempt to construct identities and expand their consciousness manifestations. As the characters in the three works face the ends of their respective worlds, they must find answers to their mortality, and to the threat it implies: the loss of identity and consciousness. Moreover, it details how this process is depicted performatively. In a hands-on and interdisciplinary approach, this book seeks to unveil the underlying philosophical concepts of identity and consciousness in the three works as they are represented audio-visually on stage and screen. Through the use of many practical examples, this book offers both academic scholars and any interested readers a completely new perspective on three enduringly popular and interrelated works.

The Reader is the first comprehensive history of the noosphere and biosphere. Drawing on classical influences, modern parallels, and insights into the future, the Reader traces the emergence of noosphere and biosphere concepts within the concept of environmental change. Reproducing material from seminla works, both past and present, key ideas and writings of prominent thinkers are presented, including Bergson, Vernadsky, Lovelock, Russell, Needham, Huxley, Medawar, Toynbee and Boulding, and extensive introductory pieces bu the editors drawattention to common themes and competing ideas. Focussing on issues of origins, theories, parallels and potential, the discussions place issues in a broad context, compare and contrast central concepts with those of the Gaia hypothesis, sustainability and global change, and examine the potential application of noospheric ideas to current debates about culture, education and technology in such realms as the Internet, space exploration, and the emergence of super-consciousness.
Literally the sphere of mind or intellect', the noosphere is aprt of the realm of the possible' in human affairs, where there is a conscious effort to tackle global issues
The noosphere concept captures a number of key contemporary issues - social evolution, global ecology, Gaia, deep ecology and global environmental change - contributing to ongoing debates concerning the implications of emerging technologies.

Brain Mystery Light and Dark examines scientific models of how the brain becomes conscious and argues that the spiritual dimension of life is compatible with the main scientific theories. Keyes shows us that the belief in the unity of mind and brain does not necessarily undermine aesthetic, religious, and ethical beliefs.

Mainstream philosophy of religion has persistently failed to engage seriously or critically with animist beliefs and practices. The field that is now called "philosophy of religion" could quite easily be renamed "philosophy of theism" with few lecturers on the subject having to change their lecture notes. It is the aim of this volume to rectify that failure and to present animism as a live option among the plethora of religious worldviews. The volume addresses four major questions: 1. What is this thing called "animism"? 2. Are there any arguments for or against animist belief and practice? 3. What is the relationship between animism, naturalism, and the sciences? And 4. Should we take animism seriously? Animism and Philosophy of Religion is intended to be the first authoritative scholarly volume on the issue of animism and its place in the philosophy of religion. Ambitiously, it aims to act as the cornerstone volume for future work on the subject and as a key text for courses engaging with the subject.

Beyond Humanism seeks to set humanism on a new footing. Enlightenment ideals of an autonomous, disconnected, and rational self are unrealistic. Together with Romantic dreams of authenticity and expression of the self it has had adverse effects, contributing to egotism and narcissism. Instead, this book employs a philosophy oriented towards the relationship between self and other. The book gives a critical discussion of religion, the Enlightenment and Romanticism. It seeks a way between Nietzsche's philosophy of the flourishing of life and Levinas's philosophy of the other. It argues that the self requires the other for its flourishing. The other is needed for the development of the self, for freedom also from the delusions and prejudices of the self, for transcendence of the self, for learning and innovation, for making sense in language, and for a life that aims not at a hereafter for the self but a hereafter that benefits others after one's death.

Since the late 1970's, the main research program for understanding intentionality - the mind's ability to direct itself onto the world - has been based on the attempt naturalize intentionality, in the sense of making it intelligible how intentionality can occur in a perfectly natural, indeed entirely physical, world. Some philosophers, however, have remained skeptical of this entire approach. In particular, some have argued that phenomenal consciousness - the subjective feel of conscious experience - has an essential role to play in the theory of intentionality, a role missing in the naturalization program. Thus a number of authors have recently brought to the fore the notion of phenomenal intentionality, as well as a cluster of nearby notions. There is a vague sense that their work is interrelated, complementary, and mutually reinforcing, in a way that suggests a germinal research program. With twelve new essays by philosophers at the forefront of the field, this volume is designed to launch this research program in a more self-conscious way, by exploring some of the fundamental claims and themes of relevance to this program.

All normal human beings alive in the last fifty thousand years appear to have possessed, in Mark Turner's phrase, "irrepressibly artful minds." Cognitively modern minds produced a staggering list of behavioral singularities--science, religion, mathematics, language, advanced tool use, decorative dress, dance, culture, art--that seems to indicate a mysterious and unexplained discontinuity between us and all other living things. This brute fact gives rise to some tantalizing questions: How did the artful mind emerge? What are the basic mental operations that make art possible for us now, and how do they operate? These are the questions that occupy the distinguished contributors to this volume, which emerged from a year-long Getty-funded research project hosted by the Center for Advanced Study in the Behavioral Sciences at Stanford. These scholars bring to bear a range of disciplinary and cross-disciplinary perspectives on the relationship between art (broadly conceived), the mind, and the brain. Together they hope to provide directions for a new field of research that can play a significant role in answering the great riddle of human singularity.

The concept of affordances is being increasingly used in fields beyond ecological psychology to reveal previously unexplored interdisciplinary relationships. These fields include engineering, robotics, artificial intelligence, neuroscience, urban theory, architecture, computer science, and much more. As the concept is adapted for its relational meaning between an agent and the environment, or object, the meaning of the term has changed to fit the customs of the adapting field. This book maps the different shades of the term and brings insights into how it is operationalized by providing short accessible essays regardless of background. Each contribution addresses big questions around this topic such as the application of the concept on ongoing research, how to measure or identify affordances, as well as other reflective questions about the future of affordances in the field. The book is envisioned to be read by non-experts, students, and researchers from several disciplines, and fills the need for summarization across disciplines. As the many adaptations flourished from the same psychological concept, this book also aims to function as a catalyst and motivation for reinterpreting the concepts for new directions. Compared to existing books, this book aims not to span the vertical dimension of field by taking a deep dive into a niche-field-instead, this book aims to have a wide horizontal span highlighting a common concept shared by an increasing number of fields, namely affordances. As such, this book takes a different approach by attempting to summarize the different emerging applications and definitions of the concept, and make them accessible to non-experts, students, and researchers regardless of background and level.

Comedy, Seriously provides a philosophical interpretation of comedy and argues that comedy displays a particular kind of rationality that reflects philosophical thinking. In particular, that comedy is defined not so much by laughter or jokes, but rather the structure of its plot, which is isomorphic with that of the philosophical argument. Comedy allows for the resolution of a conflict and the achievement of well-being and equality through action that follows the comic plot. Moreover, such action is propelled by the 'thinker on stage,' who, as socially and politically oppressed, contributes to the liberation of all and the achievement of the good life. Comedy, therefore, establishes the universal pattern for justice and well-being and allows us to rethink the notion of subjectivity not as the modern isolated subject, but rather as integrated with others through shared action and dialogical involvement.