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Drawing on recent work in literary theory, linguistics, and symbolic anthropology, as well as cognitive and developmental psychology Professor Bruner examines the mental acts that enter into the imaginative creation of possible worlds, and he shows how the activity of imaginary world making undergirds human science, literature, and philosophy, as well as everyday thinking, and even our sense of self. - Publisher.
It is nice to learn how mysterious and complex the human mind is, who discovered the synapse, when, in what specific university, and what everyone was doing that day, but what you really want to know is how your mind functions, how you reason, how you have your feelings and ideas, and how your mind affects you in every detail. You want to know exactly what happens in your mind when you watch the painting of Renoir with the beautiful woman wearing the white dress and playing the grand piano and why it makes you enjoy a beautiful moment then, compared to watching sofas and armchairs. You want to know all details related to how a simple yellow car on the road can remind you of your best friend ...
Mind Sight, also known as "seeing without eyes," has recently become well known thanks to the internet and social media. This book is a training manual intended for adults who seek to learn seeing without eyes in the comfort of their own home. This is not designed for adults who are severely visually impaired. This text includes many exercises and access to downloadable materials from the book's website. Most importantly, it offers a day-by-day practice program that can last the reader anywhere from one to three years, depending on how regularly one engages in the training. The exercises are for self-training. No partners, groups, or instructors are needed. Training with others can be benefi...
This Very Short Introduction considers who Leibniz was and introduces his overarching intellectual vision. It follows his pursuit of the systematic reform and advancement of all the sciences, to be undertaken as a collaborative enterprise supported by an enlightened ruler, and his ultimate goal of the improvement of the human condition.
Reprint of the original, first published in 1872. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
How do we know whether there are other minds besides our own? The problem of other minds raises many questions which are at the root of all philosophical investigations - how it is we know, what is the mind and can we be certain about any of our beliefs? In this compelling analysis of 'other minds' Anita Avramides traces the question from the Ancient Sceptics through to Descartes, Malebranche, Locke, Berkeley, Reid and Wittgenstein. The second part of the book explores the views of influential contemporary philosophers such as Strawson, Davidson, Nagel and Searle. Other Minds provides a clear insightful introduction to one of the most important problems in philosophy. It will prove invaluable to all students of philosophy.
"The Buddha never compelled anybody to have blind faith in Him. He just exhorted us to depend on our own wisdom. It is not because we are born as humans that we become wise or foolish. It is because we can bring our defilements under control that we become wise, and it is because we can’t bring our defilements under control that we become foolish. We all have both good and bad qualities. Snakes, chickens, and pigs are not created for you to eat. It is in such existences that you yourself have been born before. We can’t harm anybody without harming ourselves. We can’t disturb others without disturbing ourselves. Patience means accepting. Very beautiful! Accepting both the desirable and the undesirable is the perfection of patience. You make friends with the defilements all the time, but the defilements never treat you as a friend in return. They treat you as an enemy. The Buddha never says, 'Come and believe'. He says, ‘Come and see; the wise can know, the wise can see’. ‘One who sees the Dhamma, sees me. One who sees me, sees the Dhamma’." [From a book published by Pa-Auk Meditation Centre, a Centre of Theravāda Buddhist Tradition]
Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there to the idea that we are free agents who control our own destinies? What makes the life of any animal, even one as sophisticated as Homo sapiens, worth anything? What place is there in a material world for God? And if there is no place for a God, then what...
This is the only contemporary text to cover both epistemology and philosophy of mind at an introductory level. It also serves as a general introduction to philosophy: it discusses the nature and methods of philosophy as well as basic logical tools of the trade. The book is divided into three parts. The first focuses on knowledge, in particular, skepticism and knowledge of the external world, and knowledge of language. The second focuses on mind, including the metaphysics of mind and freedom of will. The third brings together knowledge and mind, discussing knowledge of mind (other minds and our own) and naturalism and how epistemology and philosophy of mind come together in contemporary cognitive science. Throughout, the authors take into account the needs of the beginning philosophy student. They have made very effort to ensure accessibility while preserving accuracy.
A leading interpreter of modernity argues that our culture of limitless self-fulfillment is making millions mentally ill. Training her analytic eye on manic depression and schizophrenia, Liah Greenfeld, in the culminating volume of her trilogy on nationalism, traces these dysfunctions to society’s overburdening demands for self-realization.