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Books on the topic 'Human intuition'

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Author: Grafiati
Published: 25 May 2024

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1

Raami, Asta. Intuition unleashed: On the application and development of intuition in the creative process. Helsinki, Finland: Aalto University, 2015.

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2

Duggan, William R. Strategic Intuition: The Creative Spark in Human Achievement. New York: Columbia University Press, 2008.

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3

Fitz, Hope K. Intuition: Its nature and uses in human experience. Delhi: Motilal Banarsidass Publishers, 2001.

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4

Weigend, Michael. Intuition and computer programming (WT). Hauppauge, N.Y: Nova Science Publishers, 2010.

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5

Kolańczyk, Alina. Intuicyjność procesów przetwarzania informacji. Gdańsk: Uniwersytet Gdański, 1991.

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6

Dreyfus, Hubert L. Mind over machine: The power of human intuition and expertise in the era of the computer. Oxford, UK: B. Blackwell, 1986.

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7

Dreyfus, Hubert L. Mind over machine: The power of human intuition and expertise in the era of the computer. New York: Free Press, 1986.

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8

MacGregor, Catriona, and Debra J. Snyder. Intuitive parenting: Listening to the wisdom of your heart. New York, NY: Atria Paperback, 2010.

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9

Llamzon, Benjamin S. A humane case for moral intuition. Amsterdam: Rodopi, 1993.

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10

Burgoa, Lorenzo Vicente. Mitos y problemas de la intuición humana: Estudio filosófico. Murcia: Publicaciones UCAM, 2010.

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11

Snyder, Debra J. Intuitive parenting: Listening to the wisdom of your heart. New York, NY: Beyond Words, 2010.

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12

Häyry, Matti. Cloning, selection, and values: Essays on bioethical intuitions. Helsinki: Societas Philosophica Fennica, 2007.

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13

Grieser, Gunter, and Yuzuru Tanaka, eds. Intuitive Human Interfaces for Organizing and Accessing Intellectual Assets. Berlin, Heidelberg: Springer Berlin Heidelberg, 2005. http://dx.doi.org/10.1007/b104697.

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14

Meeker, Cassie. Intuitive Human-Machine Interfaces for Non-Anthropomorphic Robotic Hands. [New York, N.Y.?]: [publisher not identified], 2020.

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15

Williams, Marta. Ask your animal: Resolving behavioral issues through intuitive communication. Novato, Calif: New World Library, 2008.

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16

Williams, Marta. Learning their language: Intuitive communication with animals and nature /cMarta Williams. Novato, Calif: New World Library, 2003.

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17

MacGregor, Catriona. Partnering with nature: The wild path to reconnecting with the Earth. New York: Atria Paperback, 2010.

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18

Essig, Kai. Vision-based image retrieval (VBIR): A new eye-tracking based approach to efficient and intuitive image retrieval. Saarbrücken: VDM Verlag Dr. Müller, 2008.

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19

1969-, Grieser Gunter, and Tanaka Y, eds. Intuitive human interfaces for organizing and accessing intellectual assets: International workshop, Dagstuhl Castle, Germany, March 1-5, 2004 : revised selected papers. Berlin: Springer, 2004.

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20

Peirce, Penney. Transparency: Seeing Through to Our Expanded Human Capacity. Atria Books/Beyond Words, 2017.

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21

Peirce, Penney. Transparency: Seeing Through to Our Expanded Human Capacity. Atria Books, 2017.

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22

Duggan, William. Strategic Intuition: The Creative Spark in Human Achievement. Columbia University Press, 2013.

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23

Duggan, William R. Strategic Intuition: The Creative Spark in Human Achievement. Columbia University Press, 2007.

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24

Koons, Robert C. The General Argument from Intuition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0015.

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Argument Q, the seventeenth argument in Plantinga’s battery, concerns the problem of explaining how we can take seriously our capacity for intuition in such areas as logic, arithmetic, morality, and philosophy. This argument involves a comparison between theistic and non-theistic accounts of these cognitive capacities of human beings. The argument can take three forms: an inference to the best explanation, an appeal to something like the causal theory of knowledge, and an argument turning on the potential threat of undercutting epistemic defeaters concerning the reliability of intuition. All three support the conclusion that we can have intuitive knowledge only if the reliability of that intuition is adequately grounded, as it can be by God’s creation of us.
25

Heathcote-James, Emma. Psychic Pets: How Animal Intuition and Perception Has Changed Human Lives. John Blake, 2007.

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26

Dickinson, J. K. Human Spirit, Intuition, and Sensory System: Connect to Your Natural Power. Expression Through Words, Inc., 2022.

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27

Heathcote-James, Emma. Psychic Pets: How Animal Intuition and Perception Has Changed Human Lives. Blake Publishing, Limited, John, 2015.

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28

Heathcote-James, Emma. Psychic Pets: How Animal Intuition and Perception Has Changed Human Lives. John Blake, 2011.

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29

Duggan, William R. Strategic Intuition: The Creative Spark in Human Achievement (Columbia Business School). Columbia University Press, 2007.

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30

Struck, Peter T. Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity. Princeton University Press, 2016.

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31

Struck, Peter T. Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity. Princeton University Press, 2016.

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32

Struck, Peter T. Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity. Princeton University Press, 2018.

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33

Chamorro-premuzic, Tomas. Talent Delusion: Why Data, Not Intuition, Is the Key to Unlocking Human Potential. Little, Brown Book Group Limited, 2017.

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34

Korsgaard, Christine M. The Case against Human Superiority. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198753858.003.0004.

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This chapter argues that human beings are neither better (because of our moral nature) nor better off (because of our higher capacities) than the other animals. Our moral nature does not make us better because moral standards do not apply to animal action. Our higher capacities do not make us better off because the good of a creature is relative to the creature’s capacities. The two views share a common error. One thing can be better or better off than another only as measured by a standard common to both, not because different standards apply to them. The chapter also offers an explanation of the common intuition that death and certain harms are worse for more cognitively and emotionally sophisticated animals than for cognitively and emotionally simpler ones. While the explanation supports the intuition, doubts are raised about whether death is really less bad for some creatures than others.
35

Smith, Gordon. Animal Magic: The Extraordinary Proof of Our Pets' Intuition and Unconditional Love for Us. Hay House, Incorporated, 2018.

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36

Weber, Martin. Human Being in Balance: New Thoughts on Health Using Your Heart, Intellect and Intuition. Ennsthaler Gesellschaft m.b.H. & Co KG, 2017.

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37

Pilard, Nathalie. Jung and Intuition: On the Centrality and Variety of Forms of Intuition in Jung and Post-Jungians. Taylor & Francis Group, 2015.

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38

Pilard, Nathalie. Jung and Intuition: On the Centrality and Variety of Forms of Intuition in Jung and Post-Jungians. Taylor & Francis Group, 2018.

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39

Burak, Jacob. How to Find a Black Cat in a Dark Room: The Psychology of Intuition, Influence, Decision Making and Trust. ReadHowYouWant.com, Limited, 2017.

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40

Woodward, James. Causation with a Human Face. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197585412.001.0001.

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Causation with a Human Face integrates normative work about causal reasoning coming out of philosophy, computer science, and other disciplines—work that specifies how people ought to reason causally—with descriptive research from psychology concerning how people in fact reason about causal relationships. It argues that each line of inquiry can beneficially inform the other. Normative ideas can suggest interesting experiments, and descriptive results can suggest normative ideas that are worthy of exploration. Among the normative ideas discussed are proposals about the role of invariant or stable relationships in successful causal reasoning and the notion of proportionality, which has to do with the extent to which causes and effects are specified at the appropriate “grain.” These normative ideas are reflected in the causal judgments that people actually make as a descriptive matter. The overall framework makes use of an interventionist treatment of causation, but many of the normative ideas and much of the empirical research explored will be of interest independently of this framework. The book also discusses the common philosophical practice of appealing to “intuitions” or “judgments about cases” in support of philosophical theses. Properly understood, these are not different in principle from results from psychological studies of causal cognition and hence can serve as a useful source of information. However, there are a number of important questions about both the normative and descriptive sides of causal cognition that cannot be successfully addressed by an intuition-based methodology, so that philosophers need to move beyond reliance on this.
41

Dreyfus, Stuart E., Tom Anthanasiou, and Hubert L. Dreyfus. Mind Over Machine: The Power of Human Intuition and Expertise in the Era of the. Tandem Library, 2000.

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42

Mayer, Elizabeth Lloyd. Extraordinary Knowing: Science, Skepticism, and the Inexplicable Powers of the Human Mind. Bantam, 2008.

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43

Mayer, Elizabeth Lloyd. Extraordinary Knowing: Science, Skepticism, and the Inexplicable Powers of the Human Mind. Bantam, 2007.

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44

Knobe, Joshua. Experimental Philosophy. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0022.

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The aim of the article is to review existing work in experimental philosophy. The experimental philosophy seeks to examine the phenomena that have been traditionally associated with philosophy using the methods that have more recently been developed within cognitive science. Conceptual analysis frequently relies on appeals to intuition, but it is rarely made clear precisely whose intuitions are being discussed. The emphasis in cross-cultural work in experimental philosophy has been shifting toward the study of moral judgments, with papers exploring cross-cultural differences in intuitions about consequentialism and moral responsibility. Philosophers have been working on the relationship between moral responsibility and determinism. One of the key points of contention is whether moral responsibility and determinism are compatible or incompatible. Philosophers working within the framework of the analytic project have long engaged in the study of people's intuitions, but their real interest has not typically been in human beings and the way they think. They work to understand the true nature of the properties and relations that people's concepts pick out. Some philosophers believe that the most important and fundamental issues are somehow getting overlooked as researchers turn more and more to empirically informed work in cognitive science.
45

Struck, Peter T. Iamblichus on Divination. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0005.

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This chapter argues that Iamblichus draws a distinction between two opposed types of divination: on the one hand, ‘true’ or ‘divine’ or ‘authentic’ divination, which is anchored solely to divine power; on the other, ‘non-divine’ divination, which is enmeshed in the material world, attributable to lower-order human cognitive power, and akin to what modern observers would call human ‘intuition’. A closer look at the third book of Iamblichus’ De mysteriis not only reveals the philosopher’s particular reshaping of the powers of the divine in new and more remote ways, but also brings into sharper focus the fact that, before him, the notion of human intuition had been left without designation, being referred to under the large and robust Greek cultural form of divination.
46

Struwig, Dillon. Coleridge’s Two-Level Theory of Metaphysical Knowledge and the Order of the Mental Powers in the Logic. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0012.

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Coleridge is presented as a two-level theorist of the innate powers of mind in Chapter 11, which argues that Coleridge distinguishes (1) a transcendental, Kantian sense of the a priori principles of human discursive cognition (comparable to Plato’s mid-level diánoia), from (2) the noëtic, Platonic a priori principles of intellectual intuition (or nóēsis, a higher-level intuitive cognition of ontological, theological, and ethical truths). Drawing on Logic and Opus Maximum, the author demonstrates that Coleridge characterizes Kantian a priori principles as ‘subjectively real’, finite-mind-dependent rules of sense-experience and cognition, and Platonic a priori principles as ‘objectively real’ principles of knowing and being that are dependent upon ‘the transcendent and unindividual’ reason (i.e. God, ‘the absolute Self, Spirit, or Mind’). This ‘two-level’ theory is framed in terms of Coleridge’s Kantian ‘threefold division’ of the human cognitive capacities into sense, understanding, and reason, and their respective a priori operations and contents.
47

van Prooijen, Jan-Willem. Reason or Intuition? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190609979.003.0003.

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This chapter pits the motives described in Chapter 2 against each other. If people pursue punishment, are they mainly driven by utilitarian or retributive motives? The evidence overwhelmingly suggests that retributive motives trump utilitarian motives. Sometimes people do use rational reasoning when punishing, but while emotion tends to increase punishment, reason tends to decrease punishment. At the same time, the chapter takes issue with authors who have positioned behavioral control as a “happy byproduct” of moral punishment. In the evolutionary history of our species, we evolved a moral punishment instinct because it was adaptive in controlling the behavior of selfish group members. Put differently, the power to control behavior is the very reason why humans evolved a punishment instinct as part of their intuitive moral psychology.
48

Blackler, Alethea. Intuitive Interaction. Taylor & Francis Group, 2018.

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49

Builes Roldán, Isabella. Pensamiento intuitivo, lógica y toma de decisiones. Editorial EAFIT, 2021. http://dx.doi.org/10.17230/9789587207453lr0.

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Antes se creía que las decisiones se tomaban, o debían tomarse, de manera puramente racional. Sin embargo, hoy sabemos que eso es imposible, pues toda decisión humana implica componentes racionales e intuitivos. Asimismo, sabemos que la intuición tiene un rol determinante en las decisiones importantes. Por tal razón, es momento de avanzar a una mayor comprensión de los procesos subyacentes al pensamiento intuitivo y su relación con la toma de decisiones. Este libro contiene un estudio de las bases de la toma de decisiones intuitiva, desde la perspectiva de los aspectos lógicos subyacentes. Partiendo de interesantes comprensiones sobre el pensamiento y el lenguaje, se desarrolla una rigurosa articulación entre dos elementos que se plantean como opuestos, la lógica y la intuición, mostrando que ambos conceptos están muy relacionados. Los desarrollos conceptuales presentados tienen una vocación práctica, pues sientan bases para una posible comprensión, estudio y aplicación de la toma de decisiones en general, teniendo presente la responsabilidad ética que conlleva toda elección.
50

Suri, Jane Fulton, and Ideo. Thoughtless Acts?: Observations on Intuitive Design. Chronicle Books, 2005.

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