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Journal articles on the topic 'Philosophy of mind'

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Published: 4 June 2021
Last updated: 11 January 2025

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1

Byrne, Alex, and Jaegwon Kim. "Philosophy of Mind." Philosophical Review 107, no. 1 (January 1998): 113. http://dx.doi.org/10.2307/2998317.

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2

Ivanov, Dmitry. "Philosophy of Mind." Philosophical anthropology 4, no. 2 (December 2018): 218–50. http://dx.doi.org/10.21146/2414-3715-2018-4-2-218-250.

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3

Eilan, Naomi. "Philosophy of Mind." Philosophers' Magazine, no. 2 (1998): 50–51. http://dx.doi.org/10.5840/tpm1998283.

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4

Sutherland, Stuart. "Philosophy of mind." Nature 313, no. 5998 (January 1985): 163. http://dx.doi.org/10.1038/313163a0.

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5

Macpherson, Fiona. "Philosophy of Mind." Philosophical Books 45, no. 3 (July 2004): 255–57. http://dx.doi.org/10.1111/j.1468-0149.2004.00350.x.

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6

sandis, constantine, and komarine romdenh-romluc. "PHILOSOPHY OF MIND." Philosophical Books 46, no. 2 (April 2005): 170–74. http://dx.doi.org/10.1111/j.1468-0149.2005.00367.x.

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7

miller, alexander, tom stoneham, and sophie gibb. "PHILOSOPHY OF MIND." Philosophical Books 46, no. 3 (July 2005): 278–84. http://dx.doi.org/10.1111/j.1468-0149.2005.00373d.x.

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8

Smith, Aaron. "Brain‐mind philosophy." Inquiry 29, no. 1-4 (January 1986): 203–15. http://dx.doi.org/10.1080/00201748608602087.

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9

Moreland, J. P. "Philosophy of Mind." Philosophia Christi 1, no. 1 (1999): 133–36. http://dx.doi.org/10.5840/pc19991113.

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10

Rey, Georges. "Philosophy of mind." Wiley Interdisciplinary Reviews: Cognitive Science 1, no. 5 (August 2, 2010): 648–57. http://dx.doi.org/10.1002/wcs.32.

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11

Zemach, Eddy. "Unconscious Mind or Conscious Minds?" Midwest Studies in Philosophy 10 (1986): 121–49. http://dx.doi.org/10.1111/j.1475-4975.1987.tb00537.x.

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12

Cooper, John M., and Julia Annas. "Hellenistic Philosophy of Mind." Philosophical Review 103, no. 1 (January 1994): 182. http://dx.doi.org/10.2307/2185889.

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13

Bett, Richard. "Hellenistic Philosophy of Mind." Ancient Philosophy 14, no. 1 (1994): 192–200. http://dx.doi.org/10.5840/ancientphil199414162.

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14

Solomon, Robert C., and William Lyons. "The Philosophy of Mind." Philosophy East and West 46, no. 3 (July 1996): 389. http://dx.doi.org/10.2307/1399531.

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15

Kopf, Gereon. "Buddhist Philosophy of Mind." Journal of Buddhist Philosophy 3, no. 1 (2017): 1–3. http://dx.doi.org/10.1353/jbp.2017.0000.

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16

Sung Joo Ryu. "Wonhyo's Philosophy of Mind." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 27 (September 2009): 39–61. http://dx.doi.org/10.35504/kph.2009..27.002.

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17

Kretzmann, Norman. "Aquinas’s Philosophy of Mind." Philosophical Topics 20, no. 2 (1992): 77–101. http://dx.doi.org/10.5840/philtopics199220221.

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18

Best, David. "Mind, Art, and Philosophy." Journal of Aesthetic Education 20, no. 3 (1986): 5. http://dx.doi.org/10.2307/3332429.

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19

Groves, J. Randall. "Comparative Philosophy of Mind." Journal of Indian Philosophy and Religion 10 (2005): 55–73. http://dx.doi.org/10.5840/jipr2005103.

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20

Echelbarger, Charles. "Wittgenstein’s Philosophy of Mind." Idealistic Studies 19, no. 2 (1989): 182. http://dx.doi.org/10.5840/idstudies198919228.

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21

Stoljar, Daniel. "Philosophy: Meditation in mind." Nature 480, no. 7376 (December 2011): 178. http://dx.doi.org/10.1038/480178a.

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22

Peijnenburg, Jeanne. "Reichenbach’s philosophy of mind." British Journal for the History of Philosophy 10, no. 3 (August 2002): 437–53. http://dx.doi.org/10.1080/09608780210143236.

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23

THOMPSON, CLARK. "Hume's Philosophy of Mind." Philosophical Books 23, no. 3 (February 12, 2009): 159–61. http://dx.doi.org/10.1111/j.1468-0149.1982.tb00165.x.

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24

Bezuidenhout, Anne. "Modern Philosophy of Mind." Teaching Philosophy 19, no. 2 (1996): 209–12. http://dx.doi.org/10.5840/teachphil199619234.

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25

Cirera, Ramon. "Carnap's philosophy of mind." Studies in History and Philosophy of Science Part A 24, no. 3 (August 1993): 351–58. http://dx.doi.org/10.1016/0039-3681(93)90033-g.

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26

Vasilyev, Vadim V. "Philosophy of Mind: Introduction." RUDN Journal of Philosophy 26, no. 4 (December 15, 2022): 735–39. http://dx.doi.org/10.22363/2313-2302-2022-26-4-735-739.

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The introductory article by V.V. Vasilyev, the guest editor of the thematic section on “Philosophy of Mind”, offers a general vision on the researches of mind and consciousness today, gives a brief overview of the articles presented in the issue, and outlines the horizon for the development of both interdisciplinary and philosophical studies of consciousness.
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27

Oelofsen, Rianna. "DECOLONISATION OF THE AFRICAN MIND AND INTELLECTUAL LANDSCAPE." Phronimon 16, no. 2 (January 29, 2018): 130–46. http://dx.doi.org/10.25159/2413-3086/3822.

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This paper deals with the question of what the goal of African philosophy ought to be. It will argue that African philosophy ought to be instrumental in the project of decolonising the African mind. In order to argue for this conclusion, there will be an investigation with regards to what it might mean to decolonise one’s mind, and, more precisely, what the relationship is between the decolonisation of the mind and the decolonisation of the intellectual landscape. The intellectual landscape refers to universities and other institutions of knowledge production. The claim is that the decolonisation of the intellectual landscape will result in the decolonisation of the mind. It will be argued that African philosophy has the ability to develop concepts with their roots in Africa, and that this is African philosophy’s main project if taken from a perspective of understanding of African philosophy as “philosophy-in-place”. The development of concepts rooted in Africa has the prospect of working towards the decolonisation of the African intellectual landscape and so eventually the African mind. As a philosophy which aims for health, African philosophy therefore has a responsibility to focus on such a development of concepts rooted in Africa.
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28

Vlaski, Stanko. "Schelling and Peirce’s philosophy of mind." Theoria, Beograd 60, no. 1 (2017): 145–62. http://dx.doi.org/10.2298/theo1701145v.

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The crucial thesis of Schelling?s philosophy of nature, according to which the matter could be understood as the ?extinct mind?, Peirce understands as the only reasonable theory concerning the solution of the problem of the relation between mind and matter and considers it as the center of his synechism. American philosopher develops his synechistical standpoint within the series of articles which he wrote for the journal The Monist and defines synechism as the tendency to conceive every being as something continuous. The author interprets Peirce?s project as the part of the discussion about the mind-body problem which characterizes the so-called contemporary philosophy of mind, but by investigation of its Schellingian motives he tries to explain the comprehensive meaning of Peirce?s attempt. The last chapter of the paper aims to approach Schelling?s and Peirce?s consideration of the mind-body relation from the perspective which finds in them attempts of philosophical integration of the un-consciousness. Two idealistic strivings are implicitly demarcated with the regard to the mode of defining the place of the concept of self-consciousness.
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29

Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar, and H. R. Nagendra. "Concept of mind in Indian philosophy, Western philosophy, and psychology." Yoga Mimamsa 52, no. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.
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30

Castro, Paulo Alexandre e. "Antipodean Philosophy: Mind, Society and the Absence of Minds." European Journal of Theology and Philosophy 3, no. 3 (May 31, 2023): 16–18. http://dx.doi.org/10.24018/theology.2023.3.3.114.

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Richard Rorty’s philosophy of mind is the foundation for its neo-pragmatism thought. This may seem strange at first sight, however, when taking a closer look we can find the links between them. When Richard Rorty first writes Philosophy and the Mirror of Nature, he was not just establishing a justification for pragmatism and/or for the foundations of a new epistemology; in fact, Rorty was creating the foundations of thinking about the role of humanities in the construction of modern man. This means that Richard Rorty is delivering the conditions to think seriously about human consciousness, about human mind and, therefore, to think about the role of men (its implications in the development of) and society.
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31

Kail, P. J. E. "Review: Analytic Philosophy and the History of Philosophy." Mind 116, no. 462 (April 1, 2007): 483–86. http://dx.doi.org/10.1093/mind/fzm483.

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32

Pereira, Alfredo. "Steven Horst, Beyond Reduction: Philosophy of Mind and Post-Reductionist Philosophy of Science, Philosophy of Mind Series." Minds and Machines 18, no. 3 (July 8, 2008): 421–23. http://dx.doi.org/10.1007/s11023-008-9106-6.

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33

Filson, Gerald. "Mind." Journal of Bahá’í Studies 32, no. 3-4 (July 4, 2023): 9–53. http://dx.doi.org/10.31581/jbs-32.3-4.337(2022).

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This paper correlates Bahá’í concepts of the mind with insights from philosophy. It presents arguments from both sources for a non-reductive understanding of the human mind and argues that, although science can help us advance our understanding of the mind, it is not sufficient in this pursuit, as it cannot capture fully how the human mind experiences reality. The paper reviews the mind’s conceptual way of knowing, explores the implications of language for philosophy of mind, and considers how the pursuit of science and the phenomenon of religion both shed light on the capacities and nature of the mind. After suggesting that the process of learning in which the global Bahá’í community has embarked may serve as a model for engaging the human mind in a collective enterprise for the betterment of the world, it turns back to philosophy to submit that, while many contemporary philosophers persuasively argue that the human mind is not reducible to physical causality, the philosophical resistance to a spiritual dimension of the human mind is excessively limiting. The minds of human beings demonstrate capacities that lie beyond nature, and a conception of the mind as “the power of the human spirit” or “rational soul” can not only be a fruitful way of understanding the mind, but lead to an orientation by human beings in the world, demonstrated through the learning process discussed earlier in the paper, that holds promise for the future of humanity.
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34

Joaquin, Jeremiah Joven. "Frank Jackson on Mind, Language, and Morality." Journal of Consciousness Studies 29, no. 1 (January 15, 2022): 204–20. http://dx.doi.org/10.53765/20512201.29.1.204.

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Frank Jackson's views on the nature of mind and consciousness, on language and representation, and on the grounds of morality have set the agenda for many professional academic philosophers today. In the philosophy of mind, his 'what Mary didn't know' argument provides one of the clearest formulations of the knowledge argument against physicalism — the view that everything, even our consciousness, could be explained in physical terms. In the philosophy of language, he revived a kind of description view of language where words are our main source of information about the world. Finally, in metaethics, he puts forward the realist view of moral functionalism — the view that moral properties not only supervene on descriptive, natural properties, they are also identical with them. This interview provides a bird's eye view of his philosophical background, his style in doing philosophy, his main ideas on mind, language, and morality, and his thoughts on the career of an academic philosopher.
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35

Redding, Paul. "The Necessity of History for Philosophy – Even Analytic Philosophy." Journal of the Philosophy of History 7, no. 3 (2013): 299–325. http://dx.doi.org/10.1163/18722636-12341255.

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Abstract Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim – that is, that claim that philosophical ideas should be evaluated only in the context of the reasons for or against them, and not in terms of historical conditions that brought them about – presupposes an early modern “egological” conception of the mind as normatively autonomous, and that such a view is in contradiction with the deeply held naturalistic predispositions of most contemporary philosophers of mind. Using the example of Wilfrid Sellars, who attempted to combine “naturalist” and “normative” considerations in his philosophy of mind, it is argued that only by treating the mind as having an artifactual dimension can these opposing considerations be accommodated. And, if the mind is at least partly understood as artifactual, then, to that extent, like all artifacts, it is to be understood via a narrative about the particular human activities in which those artifacts are produced and in which they function.
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36

Draskic-Vicanovic, Iva. "Philosophy as seducing of mind." Theoria, Beograd 48, no. 3-4 (2005): 37–42. http://dx.doi.org/10.2298/theo0504037d.

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Historically, philosophers have in the main treated Sophists and Socrates and Plato as two opposite streams of philosophical thinking. And they certainly are the philosophical oppositions as to the question about both status of knowledge and status of value (ethical and aesthetical). But there seems to be something in common to Socrates and Plato on the one side, and to Sophists, namely Gorgias, on the other. This paper recognizes the philosophical enthusiasm, zeal and ardour as that notion under which united and consolidated Sophists', Socrates' and Plato's philosophy and that is, at the same time, original and unique product of Mediterranean spirit and culture.
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37

Kato, Hisatake. "Philosophy of Mind-A Overview." TRENDS IN THE SCIENCES 9, no. 2 (2004): 12–15. http://dx.doi.org/10.5363/tits.9.2_12.

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38

Ivanov, D. V. "Normativity in philosophy of mind." Philosophy of Science and Technology 26, no. 2 (2021): 115–26. http://dx.doi.org/10.21146/2413-9084-2021-26-2-115-126.

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The paper deals with the problem of normativity in the philosophy of mind. It points out that the normativity of conscious experience has long been ignored in the discipline. This is largely due to the fact that philosophers paid attention primarily to the metaphysical aspects of mind. The work also notes that the turn to the epistemology of mind makes it important to study the normativity of mental states. Such research can help us not only to clarify a number of epistemological questions, but also to solve some metaphysical questions. In particular, an inquiry into the problem of normativity can justify an acceptance of externalism in the philosophy of mind. In the paper, the problem of normativity in the philosophy of mind is considered through the viewpoint of the rule-following problem, posed by Wittgenstein. It demonstrates that any internalist understanding of the content of mental states either ignores the normative aspect of conscious experience or faces the skeptical paradox formulated by Wittgenstein. The only way to avoid these difficulties is to adopt the externalist view about the content of mental states advocated by John McDowell. According to this position, the content of mental states is understood as an objective state of affairs, which can function as a reason for the conscious activity of the subject.
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39

Chisholm, Roderick M. "Bernard Bolzano’s Philosophy of Mind." Philosophical Topics 19, no. 2 (1991): 205–14. http://dx.doi.org/10.5840/philtopics19911928.

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40

Bolton, Derek. "Philosophy of mind and psychiatry." Current Opinion in Psychiatry 11, no. 5 (September 1998): 563–66. http://dx.doi.org/10.1097/00001504-199809000-00026.

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41

Radden, Jennifer. "Personal identity (philosophy of mind)." Current Opinion in Psychiatry 10, no. 5 (September 1997): 402–5. http://dx.doi.org/10.1097/00001504-199709000-00014.

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42

Horst, Steven. "Naturalisms in Philosophy of Mind." Philosophy Compass 4, no. 1 (January 2009): 219–54. http://dx.doi.org/10.1111/j.1747-9991.2008.00191.x.

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43

Locke, Edwin A. "Science, philosophy and man's mind." Journal of Behavior Therapy and Experimental Psychiatry 27, no. 4 (December 1996): 363–68. http://dx.doi.org/10.1016/s0005-7916(96)00047-x.

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44

Tassone, Biagio G. "On the Philosophy of Mind." Teaching Philosophy 32, no. 1 (2009): 102–5. http://dx.doi.org/10.5840/teachphil200932111.

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45

Taliaferro, Charles. "Possibilities in Philosophy of Mind." Philosophy and Phenomenological Research 57, no. 1 (March 1997): 127. http://dx.doi.org/10.2307/2953781.

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46

Estrada-Alvarez, Moses. "Philosophy of Mind Becomes Aesthetics." Conversations: The Journal of Cavellian Studies, no. 9 (March 3, 2022): 114–39. http://dx.doi.org/10.18192/cjcs.vi9.6250.

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That human (op)positions, contradiction and conflict, permeate our world is obvious; however, if, we (human beings) share a conceptual scheme, common to us all, how then we can agree and disagree, accept and reject, admit or repress, recognize and misrecognize so much in our worlds—between others and ourselves—is not obvious, or needs to be recounted. Notwithstanding, we want to reconsider our shared conceptual scheme—the necessities apart from which we cannot say what we ordinarily say, or even do. To be sure, the (op)positions result from these necessities. It is that sort of necessity, so to say, logic, or “what is common to us all,” that “we” want to describe, figure out or find out in ordinary language. To acknowledge a Cavellian insinuation: the necessities, being human, we must affirm and deny at once (i.e. the sense I sketch out from the epigraph above). In this essay, I claim that that is a dialectic inherent in ordinary language (in human forms of life).
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47

Pagin, Peter, Robert van Rooij, and Jonas Akerman. "Philosophy of language and mind." Synthese 190, no. 10 (March 6, 2013): 1731–33. http://dx.doi.org/10.1007/s11229-013-0258-4.

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48

Steffaniak, Jordan L. "Retrieving Reformed Philosophy of Mind." Evangelical Quarterly 94, no. 1 (March 6, 2023): 26–50. http://dx.doi.org/10.1163/27725472-09401006.

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Abstract The Philosophy of Mind is an ever-burgeoning field of research, yet there are few contemporary confessionally Reformed examples of serious philosophical engagement. I argue that Herman Bavinck is a worthy candidate for theological and philosophical retrieval. I argue that while Bavinck attempted to ward off the growing popularity of materialism in his day, his own philosophical commitments provide a gateway to several versions of it. In so arguing I attempt to retrieve his insights and formulate them into a coherent structure that is both theologically serious and philosophically interesting. I argue that he provides several conceptual resources that would be of value to those committed to various non-reductive physicalist proposals such as hylemorphic animalism.
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49

Selman, Mark. "Learning and Philosophy of Mind." Canadian Journal for the Study of Adult Education 2, no. 2 (November 1, 1988): 28–42. http://dx.doi.org/10.56105/cjsae.v2i2.2362.

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This paper is an argument in favor of a revised conception of learning in the field of adult education. It suggests that prevailing conceptions in the field refer to learning as a type of internal event or process, without any clear idea about what this implies. It is suggested that such a conception is based on theories of mind which are no longer found to be convincing. An alternative conception is proposed, one which emphasizes the social nature of learning. The paper concludes with some remarks about the effect that the adoption of such a conception would have on theory in the field of adult education. Résumé Cet article propose un nouveau point de vue de l'apprentissage dans le domaine de l'éducation des adultes. Il suggère que les conceptions courantes dans ce domaine parlent de l'apprentissage en tant que processes ou événement interne sans que les implications de ce processus soient spécifiées. Il propose qu'une telle conception est basée sur des théories de l'esprit qui ne sont pas tout à fait convaincantes. Une conception nouvelle est proposée qui souligne la nature sociale de l'apprentissage. L'article se tennine par quelques remarques sur l'effet qu'aurait l'adoption d'une telle conception sur les théories dans le domaine de l'éducation des adultes.
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50

Booth, Anthony Robert, Jari Kaukua, and Andrew Stephenson. "Mind and knowledge of mind in classical Islamic philosophy." British Journal for the History of Philosophy 32, no. 4 (July 3, 2024): 699–703. http://dx.doi.org/10.1080/09608788.2024.2378820.

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