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1. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Andrejs Balodis

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The concept of memory rests at the heart of Bersgon’s theory of consciousness. His theory of memory is the novelty in the history of philosophy. It is not an affirmation either of the metaphysical conceptions (versions à la Platonism) where “all knowledge is recollection”, nor of empiricist psychology possibly traceble back to Aristotle, where, briefly speaking, the faculty of memory depends on the general perceptual capacity. Contrary to the majority of the philosophical and psychological theories of his epoch, Bergson assigns memory the most important role in the intellectual process, denying the characteristic of passivity (from greek word pathos meaning kind of affection) attached to it, instead concerning with the creative, productive and vital power of memory rather than merely its retentive and recalling capacity.
2. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Michael Jungert

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Common sense regards memory as fairly exact, reliable and trustworthy in the majority of cases. However, recent scientific findings in psychology and biology seem to object this point of view. According to them, memory appears as a highly constructive and often deceptive phenomenon. These assumptions lead to various philosophical problems. The talk will briefly outline some of them. At first, some general statements about philosophy and memory research will be made. Second, the relationship between self and (autobiographical) memory is being analyzed. This can be illustrated by case-studies of traumatical disorders, a field which is so far stunningly unnoted in philosophy. Third, some aspects of the relation between memory and truth will be examined.
3. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Young E. Lee

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There has been a lot of strong evidence showing that human cognition works not in a central processing way but in a distributed way. As well known, human brain processes huge information in a parallel and distributed way. Recently cognitive scientists have contended that the minds are embodied in environment. These two ideas of distribution in cognition and embodiment in the mind can go along overall, but there is a tension between them in some specific respects, especially in the matter of representation. The aim of this paper is to examine the possibility of the embodied distributed cognition by focusing on the concept of mental representation. Firstly, I shall examine the nature of embodied mind and distributed cognition. Secondly I shall make a distinction between those ideas that the notion of embodiment can be confined to the mind but the notion of distribution can be applied to both the mind and to its environment. This implies a difference of applicability of those notions. That is, while the suitable application domain of the latter is scientific cognition, that of the former is our mind. This difference can throw light upon untangling the dispute between Churchland's internalism and Giere's externalism of presentation.
4. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Jariya Nualnirun

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This paper aims to analyse Husserl’s texts in order to evaluate his attempt to apply a model of intentionality as interpretation(Auffassung) of a content (Inhalt) he had earlier developed to explain a notion of timeconsciousness. In Husserl’s previous published work the Logical Investigations (1900‐01), he construed perceptual intentionality on the model of apprehending intention and apprehended sensual contents for an ordinary object. For later published work, the so‐called early lectures on The Phenomenology of Internal Time-Consciousness (1928), he continued to apply the model to analyse temporal objects both in the awareness of duration and in the temporal flow. Brough presented that Husserl’s attempt to apply the model culminated in its rejection. The paper postulates that Husserl did not fail, but in fact was a success. Husserl succeeded in applying the model as a foundation method for investigating the occurrence of remembrance of elapsed temporal objects. In the end he found a suitable way to determine what is actually temporal now, before and after in the continuous stream of time‐consciousness. Without interpretation of a content model, the Husserlian phenomenology that everyone is conscious of the same thing, appearing as such, at the same time, cannot be possible.

articles in french

5. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Misook Choi

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Tandis que « Matière et mémoire » de Bergson est aujourd’hui bien connu et relativement bien analysé, « Les maladies de la mémoire » de Ribot est presque oublié malgré son originalité et nouveauté dans l’histoire de la philosophie. Mais dans le domaine de la science, notamment dans des recherches sur la mémoire, la pensée de Ribot est toujours vivante. Dans cet article, nous voulons d’abord voir la relation entre deux pensées sur la mémoire, celle de Ribot et celle de Bergson, et ensuite nous vérifierons comment traiter aujourd’hui l’héritage de la pensée de Ribot et de Bergson dans le domaine de la philosophie et de la science. A travers ces recherches, nous allons comprendre que le désaccord de Bergson avec Ribot vient de la différence méthodologique entre deux philosophes et que cette différence suscite deux pensées complètement différentes l’une à l’autre.
6. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Su-Young Hwang

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Le problème de l’identité personnelle est une préoccupation essentielle des philosophes modernes depuis que la conscience est mise en scène philosophiquement. Cependant parmi eux il n’y en a pas beaucoup qui considèrent la mémoire comme le fondement de l’identité humaine, bien qu’aujourd’hui, et grâce aux neurosciences, on sache pourtant qu’elle joue un rôle capital. D’une manière générale, les empiristes s’y intéressent davantage que les rationnalistes. Ceux‐ci ayant comme idéal normatif les systèmes mathématiques ne pensent pas qu’elle puisse contribuer à élargir nos connaissances du monde. C’est ce qui explique que le système des idées claires et distinctes chez Descartes, s’établit directement par la conscience présente. De son côté, l’empiriste sceptique Hume, bien qu’il ait souligné l’importance de la mémoire dans notre personnalité, n’a pas pu mettre en pleine lumière sa nature et son fonctionnement. L’esprit considéré comme l’ensemble des perceptions et des idées est loin de constituer l’identité de l’homme normal. On voit dans les théoriesbergsoniennes de la durée et de la mémoire une toute autre perspective qui fonde l’identité personnelle sur l’équilibre mental de la conscience présente et de l’inconscient, c’est‐à‐dire du moi superficiel et du moi profond.

articles in russian

7. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Долженко Владимир

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PROCESS this ordered movement of energy from one object to other object, changing their physical parameters. EVENT is the information on process. LIFE is the information on processes. The LIFE is process. The INFORMATION is a part of energy reflected or radiated by object written down in memory of the person, a material, space.

articles in korean

8. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Sun-Hye Kim

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The modern times proclaimed ‘God’s death’ and the post‐modern times did ‘the death of Man/Subject. And recently our society suffers from ‘the death of the humanities’. The death appearing along with is ‘the death of philosophy’. What on earth does the notice of death of philosophy mean by in the life of human beings living in the modern times? This writer is groping for the point to revive the modern significance of philosophy facing the tragic situations called ‘Death’ through the inquiry of the rendezvous between philosophy and therapy. This writer will study the features of the philosophical therapy in philosophizing in the ancient times, firstly in the relation of philosophy and therapy, secondly the soul as the subject and object of mind‐therapy, thirdly the self‐awareness (gnôthiseautón) as the way of mind‐therapy, fourth the self‐care (epimeleia heautou) as the goal of mind‐therapy, and finally the dialogue as the method of mind‐ therapy, during which I am going to form a solid foundation instead to study the spirit of philosophical therapy dwelling in philosophizing.

articles in english

9. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Mustafa Isaevich Bilalov

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In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used.
10. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Miguel Ángel Briceño Gil

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A couple of decades ago natural phenomena began to be approached from a comprehensive and transdisciplinary point of view, as it was understood that living beings and their environments are not linear but complex. There is no doubt that this perspective of visualizing complexity and working inter-and transdisciplinarily has to be applied. The reflection on the theoretical observation (i.e. meta-observation) involved in the concept of poly-contexturality is the framework in which a theory of complex systems is possible, which in turn enables an observation that oscillates (a concept of chaos theory) between modelsstructured in a hierarchical order (normally linked to a logical-deductive formalization) and models structured in hetero‐hierarchy. And this would allow this reflection to be done in a formalized language that does not follow either the principles of the Aristotelian logic or the postulates of the Kantian transcendental reflection. It is precisely this liberation from the dictates of mono-contextural logic what paves the way to an observation of complexity, in which one or the other language is used to model the states of things, such as the epistemological problems of molecular biology or the social systems. And-what is gaining relevance-it also paves the way to a true transdisciplinary meta-observation, since each discipline chooses its own contexture and only the use of poly-contexturality makesit possible to formulate transdisciplinary relationships within the framework of such meta-logic.
11. Proceedings of the XXII World Congress of Philosophy: Volume > 53
In-Rae Cho

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In the contemporary intellectual scene, one prominent question is this, what made science and its success possible? One tempting strategy for dealing with this question as a philosopher of science is to use science (or more broadly, empirical inquiry) and its methods to investigate the nature of science and its success. This strategy is what used to be called naturalism. For a philosopher of science, it amounts to naturalizing her philosophical inquiry for understanding the nature of science and its success. The project of naturalizing philosophy of science has not been without its own problems. Some of the concerns are as follows. Willphilosophy of science maintain its traditional normative character after going through the process of naturalization? If it does, what form(s) will its normative content take? Can that normative content be secured without appealing to methods other than those usually used in empirical inquiries? In this essay, I will call these issues collectively the problem of normativity. First of all, I’ll look into the two most representative attempts to naturalize philosophy of science, namely L. Laudan’s and R. Giere’s attempts, focusing on the views that could be taken as their answers to the questions constituting the problem of normativity. Then I’ll examine these views in the light of some prominent criticisms and potential problems, and argue that some of those views could be defended by developing one or other additional conceptual arsenals but still others need to be curbed down admitting the apparent weaknesses of their supporting arguments. This reevaluative process will give us a better idea about what have been achieved by the attempts to naturalize philosophy of science and what their limitations are.
12. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Mustafa M. Dagli

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Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds.
13. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Angel M. Faerna, Aurelia Di Berardino

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We begin by taking “naturalism” in the sense in which P. F. Strawson (“Scepticism, Naturalism and Transcendental Arguments”, 1985) presented Wittgenstein’s anti-sceptical arguments as “naturalistic”. According to Strawson, this naturalism connects the philosophy of Wittgenstein with that of Hume. Then, we proceed to compare Hume’s and Wittgenstein’s positions and establish a tenet common to them, which we qualify as “meta‐philosophical”: philosophy rests on a bedrock that resists our demands of justification, a contingent “so we are, so we act” that is beyond philosophical analysis. But this negative thesis leads to differentcommitments in each philosopher: a commitment with the autonomy of nature in the case of Hume, and a commitment with the autonomy of grammar in the case of Wittgenstein. Next, we analyze the epistemological implications of each commitment, particularly with reference to the status of natural science. We find a deep divergence between Hume and Wittgenstein on this point, so that the former, but not the latter, could still be labelled as “naturalist” in a positive, more substantial sense. Our central point here is the difficulty to give a naturalistic interpretation of such Wittgensteinian notions as “language game” or “form of life”. Finally, we stress that the distance between Hume and Wittgenstein is most clearly evidenced when we consider the normative (moral) implications of Hume’s concept of nature, which are completely absent from Wittgenstein’s approach, this being a feature of Wittgenstein’s philosophy that remained unchanged all along his work.
14. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Gert Goeminne

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Sustainable development can be regarded as an attempt to bridge the gap between environmental concerns about the increasingly evident ecological consequences of human activities and socio-political concerns about human development issues. The idea that science is not responding adequately to the challenges of our times, and particularly, those posed by the quest for sustainable development is gaining increasing acceptance with scientists and policy-makers. Concurrently, a new kind of science is being called for. ‘Post-normal science’ and ‘Sustainability science’ are, besides others, terms used to indicate a transition towards a new method for dealing with complex and value-laden sustainability issues. In this paper we want to assess both the need and possibility for such a new kind of science. My analysis will take a transcendental perspective by interpreting Kuhn’s paradigm as a necessary condition of possibility for scientific knowledge.
15. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Nikita Golovko

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The development of string theory shows an unusual situation within the development of knowledge theory. Science achieves progress in understanding nature without direct empirical confirmation. Definitely, “an altered conception of scientific progress emerges” (R. Dawid). In our opinion, the only possibility to understand the new situation is to adopt some kind of naturalized epistemology. Naturalization viewed as declining of the a-prioriticity of philosophical knowledge, first, and reintroducing of psychology, second (P. Kitcher), gives many naturalized approaches in the realism debate field. Is it possible to extend realism heritage into the ironic science like string theory? Yes, but of course we should be bothered by the semantics issue in such a case. As Michael Devitt noted, the main question is not even the question about the connection between realism and truth, but the question about the role of semantics in general. We think that Devitt’s interpretation of the semantics role allows to extend realism even into the ironic science.
16. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Abdurrazzaq Heamifar

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The division of the soul and its perceptions are of the most important problems that attracted Ibn Sina`s interest. Ibn Sina held that there are three kinds of the soul: vegeterian, animal, and rational soul, among which only the rational one is immaterial. The main reason of its immateriality is its perception of the inteligibles. Other perceptions are somehow immaterial, that is, perception at the stage of the sense is not abstracted from the mater and its appendixes and at the stage of imagination is abstracted from the mater and not from its appendixes and at the stage of intelligence it is abstracted from both mater and itsappendixes. And so this kind of perception is completely abstracted. Among philosophers who have discussed the problem of mind body distinction, there have been few philosophers who have presented certain proofs for the abstraction of the soul. But this issue was treated in Islamic philosophy. Moslim philosophers have extended the proofs of Plato's Phaedo and the best proof theirs proofs was the simplicity of perception that has been mentioned in Ibn Sina`s works.
17. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Xiang Huang

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Epistemology of testimony’s map has been charted by identifying the basic controversy between reductionism and non-reductions. John McDowell’s article “Knowledge by Hearsay” (1993/1998) has been taken as a clear example of non-reductionism. This is, however, only partially right. It is correct that, as a non-reductionist, he defends the justifying role that the default position plays in testimonial knowledge. But, his insistence on situating the default position inside the space of reasons suggests that default position should be understood as a kind of reasoning, and that only then evidential reasons can be applied in concrete justifying procedures. This is a very different understanding of the default position from that of classical non-reductionists such as Coady (1992) and Burge (1993, 1997). If McDowell’s epistemology of testimony can be understood in this way, as this paper aims to establish, it should be considered as an attempt tosupersede the reductionist and non-reductionist dichotomy, an attempt that brings a series of reconsiderations of a satisfactory epistemology of testimony.
18. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Priyedarshi Jetli

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The inclusion of the truth condition in the definition of knowledge has been responsible for a number of paradoxes. Some epistemologists claim that in the case of knowledge justification entails truth or that belief implies truth as there is a causal relation between truth and belief. Truth hence becomes redundant in the definition of knowledge. I do not drop the truth condition for this reason because this denies the autonomy of the distinct conditions for knowledge. I argue that truth and knowledge are inseparable. However. “that p is true” should not be a necessary condition in the definiens of the definiendum “S knows that p is true.” Whereas the quest of truth is a necessary condition for knowledge. While I drop the truth condition from the definition of knowing that p is true, I do not dropthe condition that p is false from the definition of knowing that p is false. This means that though I may know something that is not true, I cannot know something that is false. This is a compromised revision of the long standing intuition of epistemologists that if I know something then I cannot be wrong. Linda Zagzebski defines knowledge as: “Knowledge is a state of true belief arising out of acts of intellectual virtue.” (Zagzebski, 1996, 271). She has hence dropped the truth condition. Intellectual virtues direct us towards truth but they do not guarantee truth. In the ideal case whatever I know will be true, but in most cases it will be true to the best of my knowledge.
19. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Kazuyoshi Kamiyama

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Our empirical beliefs beyond sense impressions and the memories of them cannot be justified. Logically we must be complete skeptics. This is the consequence of Hume’s skeptical argument against induction. Should we accept this conclusion or not? This is the so-called problem of induction. In this paper I propose a new solution that belongs to the 'dissolutionist’ tradition (Strawson 1952, Okasha 2001). Through criticizing the core argument in Hume’s skepticism I claim the following: Hume’s skepticism against induction does not succeed in denying the soundness of induction. We are not required to justify induction generally.
20. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Ilya Kasavin

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A certain decline of epistemology in terms of the “naturalized programmes” or the post-modernist discussions makes us think about the form, in which epistemological studies in a broad sense of the word are still possible as a sphere of philosophical analysis. Philosophy of knowledge is nowadays shaken on its throne, which it has occupied for a long time as a theoretical core of philosophy, and perhaps even dismissed from it. The partial loss of orientation by those who are professionally involved in this sphere is the consequence of this state of affairs. This also concerns social epistemology - an influential modern trend, whichnowadays is balancing between neoclassic (A. Goldman1) and non-classic (D. Bloor2), normative and descriptive, veritistic and constructionist approaches. Among all, there are two terminologically different though in fact similar proposals: naturalization and socialization. Within social epistemology, both lead to a kind of interdisciplinary imperialism reducing epistemology to a “positive science” like sociology of knowledge, social history of science, science and technology studies or social psychology of cognitive process. We shall call this attitude “strong version” of naturalism keeping in mind “strong program of Edinburgh School in the sociology of scientific knowledge” (B. Barnes, D. Bloor3). How can we save then philosophical epistemology without indulging into purely transcendentalcontemplations and at the same time securing its connections with empirical sciences? A “weak version” of naturalism is proposed, namely, an idea of social epistemology based on interdisciplinarity. Therefore a special analysis of interdisciplinarity concept is needed.