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Libros sobre el tema "Intuition humaine"

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Publicado: 25 de mayo de 2024

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1

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

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2

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

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3

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

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4

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

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5

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

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6

Lassablière, Bernard. Ils sont fous ces humains!: Détritus, la bonne conscience d'Astérix : les intuitions de René Girard chez Goscinny et Uderzo. Paris: Harmattan, 2002.

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7

Lassablière, Bernard. Ils sont fous ces humains !: Détritus, la bonne conscience d'Astérix : les intuitions de René Girard chez Goscinny et Uderzo. Paris: L'Harmattan, 2002.

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8

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

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9

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

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10

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

E, Dreyfus Stuart y Athanasiou Tom, eds. 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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13

E, Dreyfus Stuart y Athanasiou Tom, eds. 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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14

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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15

1969-, Grieser Gunter y 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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16

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

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17

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.
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18

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.
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19

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.
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20

Knobe, Joshua. Experimental Philosophy. Editado por Eric Margolis, Richard Samuels y 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.
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21

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

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22

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.
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23

Blackler, Alethea. Intuitive Interaction: Research and Application. Taylor & Francis Group, 2018.

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24

Blackler, Alethea. Intuitive Interaction: Research and Application. Taylor & Francis Group, 2018.

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25

Blackler, Alethea. Intuitive Interaction: Research and Application. Taylor & Francis Group, 2018.

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26

Blackler, Alethea. Intuitive Interaction: Research and Application. Taylor & Francis Group, 2018.

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27

Thoughtless Acts?: Observations on Intuitive Design. Chronicle Books, 2005.

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28

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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29

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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30

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

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31

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

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32

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

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33

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

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34

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.
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35

Williams, Marta. Learning Their Language: Intuitive Communication with Animals and Nature. New World Library, 2003.

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36

Ask Your Animal: Resolving Animal Behavioral Issues through Intuitive Communication. New World Library, 2008.

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37

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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38

Schechter, Elizabeth. Self-Consciousness and "Split" Brains. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809654.001.0001.

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The largest fiber tract in the human brain is the corpus callosum, which connects the two cerebral hemispheres. A number of surgeries severing this structure were performed on adults in the United States in the second half of the twentieth century. After they are surgically separated from each other in this way, a “split-brain” subject’s hemispheres begin to operate unusually independently of each other in the realms of perception, cognition, and the control of action—almost as if each had a mind of its own. But can a mere hemisphere really see? Speak? Feel? Know what it has done? The split-brain cases raise questions of psychological identity: How many subjects of experience are there within a split-brain subject? How many persons? How many minds? Under experimental conditions, split-brain subjects often act as though they were animated by two distinct conscious beings, evoking the duality intuition. On the other hand, a split-brain subject seems like one of us—not like two of us sharing one body. Split-brain subjects thus also evoke the unity intuition.This book is devoted to reconciling these two apparently opposing intuitions. The key to doing so are facts about the way self-consciousness operates in split-brain subjects. A split-brain subject is composed of two conscious psychological beings that fail to recognize each other’s existence and indeed cannot distinguish themselves from each other. Instead, each must first-personally identify with the split-brain subject as a whole, and in so doing, the two make themselves into one person.
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39

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.
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40

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.
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41

Animal Connection, The: A Guide to Intuitive Communication with Your Pe. Plume, 2000.

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42

Leitner, Gerhard, John N.A N. A. Brown y Anton Josef Fercher. Building an Intuitive Multimodal Interface for a Smart Home: Hunting the SNARK. Springer, 2017.

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43

Ram-Prasad, Chakravarthi. The Body in Contemplation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.003.0004.

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This chapter follows the process by which a highly detailed account of the human being as bodily being emerges through a series of contemplative practices described in the fifth century by Buddhaghosa in The Path of Purification, a Theravada Buddhist manual. In the first three practices studied, meditation practices are described that disrupt intuitions about the stability of subject and objects, intuitions held to lead to entanglement in suffering. The monk seeking disentanglement comes to be attentive of the way that an apparent sense of isolation of human from environment and of separation of subject from material body is dissolved. The fourth practice addresses the constitution of phenomenology, by analysis of experience through the abhidhamma categories taught by the Buddha. What results is a creative destabilization of any fixed tripartite ontology of subject–body–world, leaving a methodologically sustained practice of treating the human as a phenomenologically dynamic system of analytic categories.
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44

Clarke, Steve, Hazem Zohny y Julian Savulescu, eds. Rethinking Moral Status. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894076.001.0001.

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Common-sense morality implicitly assumes that reasonably clear distinctions can be drawn between the ‘full’ moral status usually attributed to ordinary adult humans, the partial moral status attributed to non-human animals, and the absence of moral status, usually ascribed to machines and other artefacts. These assumptions were always subject to challenge; but they now come under renewed pressure because there are beings we are now able to create, and beings we may soon be able to create, which blur traditional distinctions between humans, non-human animals, and non-biological beings. Examples are human non-human chimeras, cyborgs, human brain organoids, post-humans, human minds that have been uploaded into computers and onto the internet, and artificial intelligence. It is far from clear what moral status we should attribute to any of these beings. While commonsensical views of moral status have always been questioned, the latest technological developments recast many of the questions and raise additional objections. There are a number of ways we could respond, such as revising our ordinary suppositions about the prerequisites for full moral status. We might also reject the assumption that there is a sharp distinction between full and partial moral status. The present volume provides a forum for philosophical reflection about the usual presuppositions and intuitions about moral status, especially in light of the aforementioned recent and emerging technological advances.
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45

Korsgaard, Christine M. Animal Selves and the Good. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828310.003.0004.

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If we would save a human in preference to another animal, does that show that we must think humans are more valuable than the other animals? If everything that is good must be good for someone, it makes almost no sense to say that humans are more important than the other animals. This paper defends a theory of the good according to which everything that is good must be good from the point of view of a self. But the extent to which an animal has a self is a matter of degree, and that makes the extent to which things may be good or bad for animals a matter of degree. This may explain our intuitions about cases in which we would give the preference to people or the higher animals without invoking the absurd idea that some animals are more important than others.
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46

Gladwell, Malcolm. Blink: Inteligencia intuitiva por qué sabemos la verdad en dos segundos? 2017.

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47

Lloyd, G. E. R. Intelligence and Intelligibility. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854593.001.0001.

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This study investigates the tension between two conflicting intuitions, our twin recognitions: (1) that all humans share the same basic cognitive capacities; and yet (2) their actual manifestations in different individuals and groups differ appreciably. How can we reconcile our sense of what links us all as humans with our recognition of these deep differences? All humans use language and live in social groups, where we have to probe what is distinctive in the experience of humans as opposed to that of other animals and how the former may have evolved from the latter. Moreover, the languages we speak and the societies we form differ profoundly, though the conclusion that we are the prisoners of our own particular experience should and can be resisted. The study calls into question the cross-cultural viability both of many of the analytic tools we commonly use (such as the contrast between the literal and the metaphorical, between myth and rational account, and between nature and culture) and of our usual categories for organizing human experience and classifying intellectual disciplines, mathematics, religion, law, and aesthetics. The result is a robust defence of the possibilities of mutual intelligibility while recognizing both the diversity in the manifestations of human intelligence and the need to revise our assumptions in order to achieve that understanding.
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48

Wu, Tianyue. Augustine on the Election of Jacob. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827030.003.0001.

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This essay aims to take up the philosophical challenge of causal determination in divine predestination to human freedom by reconstructing Augustine’s relevant insights to argue that divine predestination still can accommodate our intuitions concerning freedom and moral responsibility today. Section 1 briefly reconstructs the development of Augustine’s reflections on predestination by focusing on his interpretation of the election of Jacob. Section 2 appeals to attacks from the Idle Argument and the Manipulation Argument to present the theoretical difficulties in Augustine’s account. Section 3 argues that Augustine’s teaching of predestination contains a significant but often-neglected aspect of moral intuitions: the asymmetry of moral responsibility, namely, the conditions of being praised for a good action are substantially different from those of being blamed for an evil one. In conclusion, this essay considers some possible objections to the Augustinian asymmetry thesis to show its relevance to our moral responsibility practices today.
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49

Brewer, Talbot. Acknowledging Others. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828310.003.0002.

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It is widely affirmed that human beings have irreplaceable valuable, and that we owe it to them to treat them accordingly. Many theorists have been drawn to Kantianism because they think that it alone can capture this intuition. One aim of this paper is to show that this is a mistake, and that Kantianism cannot provide an independent rational vindication, nor even a fully illuminating articulation, of irreplaceability. A further aim is to outline a broadly Aristotelian view that provides a more fitting theoretical framework for this appealing conception of human value. The critique of Kantianism is extended to contemporary theorists with a broadly Kantian orientation. The paper closes with an outline of a virtue-theoretic ethical theory that follows Aquinas in taking love to be a master virtue—one that refines the other virtues so as to provide a continuous practical sensitivity to the irreplaceable value of fellow human beings.
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50

McKay, Everett N. UI Is Communication: How to Design Intuitive, User Centered Interfaces by Focusing on Effective Communication. Elsevier Science & Technology Books, 2013.

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