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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Erniyazov, Urazboy Kuklanovich. "Intuitive Cognition As Important Concepts Of Philosophy." American Journal of Interdisciplinary Innovations and Research 03, no. 06 (June 8, 2021): 95–102. http://dx.doi.org/10.37547/tajiir/volume03issue06-14.

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Анотація:

In this article, we will try to show the place of intuition in the process of cognition, based on the works we have studied and understood. It shows the diversity of views on the problem of creative intuition and the importance of this problem today.

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2

Moyal-Sharrock, Danièle. "Wittgenstein Today." Wittgenstein-Studien 7, no. 1 (January 1, 2016): 1–14. http://dx.doi.org/10.1515/witt-2016-0103.

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AbstractIn this paper,¹ I briefly take stock of Wittgenstein’s contribution to philosophy and some other disciplines. Surveying some of the ways in which he emphasizes the primacy of action, together with the superfluity - in basic cases - of propositions and cognition, in his account of mind, language and action, I suggest that, far from being a maverick philosopher, Wittgenstein’s pioneering ’enactivism’ puts him in the mainstream of philosophy today. I mention the importance of his thought for the philosophy of mind and epistemology, as also for psychology and the cognitive sciences, and conclude that Wittgenstein’s philosophy is still spearheading the fight against physicalism and reductionism.

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3

Lektorsky, Vladislav A. "Philosophy Facing Cognitive Studies." Voprosy Filosofii, no. 10 (2021): 5–17. http://dx.doi.org/10.21146/0042-8744-2021-10-5-17.

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The stage of world civilization, into which humankind entered and within which it is developing today, was called the information society, then the knowledge society. Today, more and more people are talking about digital civilization. Of course, there are differences between information and knowledge, and digitalization speaks not about the information itself but about the ways of encoding it. However, it must be admitted that all these names are essentially related to one phenomenon. The point is that the production, dissemination, and use of knowledge (and it is, of course, information, although not every information is knowledge) began to play a new and exclusive role in all forms of human life. The author has analyzed three types of relations between philosophical and scientific study of cognition and mind: 1. Philosophy ignores the results of cognitive disciplines, as it deals with meanings and norms of cognition in distinction from cognitive sciences which study the mechanisms of cognitive processes; 2. Philosophy is considered as a general part of cognitive science: “naturalization” of philosophy; 3. Philosophy and cognitive sciences are in a constant dialogue which presupposes cross-fertilization and mutual criticism. Philosophy holds its normative role, as it analyzes the presuppositions of conceptions in cognitive sciences and evaluates them. The author argues the thesis that it is the third type of such relations that is the most fruitful.

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4

Mousa Al Janabi, Hazem Hamad. "The philosophy of triple strategic perception (Thinking - thinking - thought)." Tikrit Journal For Political Science 2, no. 2 (February 28, 2019): 93. http://dx.doi.org/10.25130/poltic.v2i2.87.

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This research formed of introduction, three axes, conclusion and epilogue as follows: first axis: philosophy's cognition, second axis titled: Ramp's cognition, and third axis contents programming cognition, and the research finalized with a list of conclusions which aligned and fortified that mental philosophy, for example: the thinking is a result of meditation and the industry of thought, it is only a mental innovative industry depends on possession the information's and analytical ability of image in mental memory. And the mental philosophy establishes a mental reference which basis on mental rationality and the changes of performance and it's continuous re-generations (because of mental ability's elements ) has its effects on wording the thinking and deliver the thought. And re-programming it responding to changes, and the thought is synthesis of thinking. Finally, the cognition is the base of thinking and theorizing is the base of thought

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5

Boroday, Sergey. "Language, Conceptualization and Embodied Cognition." Chelovek 33, no. 2 (2022): 46. http://dx.doi.org/10.31857/s023620070019510-8.

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The article presents one of the four research programs of the Center for Philosophy of Consciousness and Cognitive Sciences, which is focused on studying cognitive processes on the basis of linguistic material and in interaction with other cognitive sciences. The program is prepared at the junction of modern cognitive linguistics, cognitive anthropology, and the theory of embodied cognition. It involves an analysis of several “levels” of cognition: pre-conceptual experience, perception and motor cognition, thinking, and philosophical creativity. After a brief outline of the program, one of the examples of its implementation — an interdisciplinary approach to the problem of prenoetic schematization (“image schemas”) — is discussed. Materials of descriptive semantics, lexical and grammatical typology, theory of conceptual metaphor, theory of grammaticalization, etc. are involved. As a result, it is demonstrated, first, the practical interaction of different cognitive sciences to study one of the areas of cognition; second, the real complexity of such interaction; third, the relevance of such interaction for a deeper understanding of philosophical problems and our own facticity.

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6

Wilson, Aaron B., and Daniel J. Brunson. "The Transhumanist Philosophy of Charles Sanders Peirce." Journal of Ethics and Emerging Technologies 27, no. 2 (December 1, 2017): 12–29. http://dx.doi.org/10.55613/jeet.v27i2.67.

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We explain how the work of Charles Sanders Peirce (1839–1914) – the founder of semiotics and of the pragmatist tradition in philosophy – contributes an epistemological, metaphysical, and ethical foundation to some key transhumanist ideas, including the following claims: technological cognitive enhancement is not only possible but a present reality; pursuing more sweeping cognitive enhancements is epistemically rational; and current humans should try to evolve themselves into posthumans. On Peirce’s view, the fundamental aim of inquiry is truth, understood in terms of a stage of ideal cognition (what he calls the “final opinion”). As current human cognitive abilities are insufficient to achieve this stage, Peirce’s views on cognition support a variety of ways in which they might be enhanced. Finally, we argue that what Peirce describes as our ethical summum bonum seems remarkably similar to what Bostrom (2005) argues to be the core transhumanist value: “the exploration of the posthuman realm.”

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7

Favela, Luis H., and Jonathan Martin. "“Cognition” and Dynamical Cognitive Science." Minds and Machines 27, no. 2 (December 7, 2016): 331–55. http://dx.doi.org/10.1007/s11023-016-9411-4.

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8

Laval, Christian, Mathieu Triclot, and Jean-Pierre Ginisti. "Cognition." Revue de Synthèse 124, no. 1 (December 2003): 320–32. http://dx.doi.org/10.1007/bf02963412.

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9

Shtulman, Andrew. "How Lay Cognition Constrains Scientific Cognition." Philosophy Compass 10, no. 11 (October 28, 2015): 785–98. http://dx.doi.org/10.1111/phc3.12260.

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10

Flew, Antony. "Cognition and Commitment in Hume’s Philosophy." International Philosophical Quarterly 38, no. 4 (1998): 454–55. http://dx.doi.org/10.5840/ipq199838456.

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11

Pettersen, Bruno. "Cognition and Commitment in Hume's Philosophy." Kriterion: Revista de Filosofia 44, no. 108 (December 2003): 301–5. http://dx.doi.org/10.1590/s0100-512x2003000200011.

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12

Erakhtin, A. V. "TRUTH IN PHILOSOPHY AND SCIENTIFIC COGNITION." Historical and social-educational ideas 8, no. 6/1 (January 1, 2016): 133–36. http://dx.doi.org/10.17748/2075-9908-2016-8-6/1-133-136.

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13

TAKI, Eikan. "Existence and Cognition in Tiantai Philosophy." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 2 (2004): 764–62. http://dx.doi.org/10.4259/ibk.52.764.

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14

Kumar, Shashiprabha. "Consciousness and Cognition in Vaiśeşika Philosophy." Journal of Indian Philosophy and Religion 19 (2014): 16–26. http://dx.doi.org/10.5840/jipr2014192.

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15

Van Eyghen, Hans. "What Cognitive Science of Religion Can Learn from John Dewey." Contemporary Pragmatism 15, no. 3 (August 31, 2018): 387–406. http://dx.doi.org/10.1163/18758185-01503007.

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Анотація:

I use three ideas from philosopher John Dewey that are of service for Cognitive Science of Religion (CSR). I discuss how Dewey’s ideas on embodied cognition, embedded cognition can be put to work to get a fuller understanding of religious cognition. I also use his ideas to criticize CSR’s reliance on the modularity of mind thesis

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16

Mey, Jacob L. "Cognitive Technology ? Technological cognition." AI & Society 10, no. 3-4 (September 1996): 226–32. http://dx.doi.org/10.1007/bf01174600.

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17

Madzia, Roman. "Root-Brains: The Frontiers of Cognition in the Light of John Dewey’s Philosophy of Nature." Contemporary Pragmatism 14, no. 1 (May 30, 2017): 93–111. http://dx.doi.org/10.1163/18758185-01401006.

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This article endeavors to interpret certain facets of Dewey’s philosophy in light of an underinvestigated research program in contemporary situated cognition, namely, plant cognition. I argue that Dewey’s views on situated cognition go substantially further than most philosophers of embodied mind are ready to admit. Building on the background of current research in plant cognition, and adding conceptual help of Dewey, I contend that plants can be seen as full-blown cognitive organisms, although they do not have what one would normally call “a body.” Through this line of inquiry, I identify what are among the most pressing problems in current theories of the embodied mind and subsequently try to overcome them by means of Dewey’s metaphysics of the psychical.

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18

Tan, Tobias. "William James and Embodied Religious Belief." Contemporary Pragmatism 15, no. 3 (August 31, 2018): 366–86. http://dx.doi.org/10.1163/18758185-01503006.

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Анотація:

Scholars have recently identified resemblances between pragmatist thought and contemporary trends in cognitive science in the area of ‘embodied cognition’ or ‘4E cognition.’ In this article I explore these resemblances in the account of religious belief provided by the classical pragmatist philosopher William James. Although James’s psychology does not always parallel the commitments of embodied cognition, his insights concerning the role of emotion and socio-cultural context in shaping religious belief, as well as the action-oriented nature of such beliefs, resonate with embodied and embedded accounts of religious belief. James’s insights are readily extended in light of contemporary embodied cognition research to highlight the interdependency between religious belief of individuals and the cognitive scaffolding provided by embodied religious practices.

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19

Chokr, Nader N. "Mind, consciousness, and cognition: Phenomenology vs. cognitive science." Husserl Studies 9, no. 3 (1992): 179–97. http://dx.doi.org/10.1007/bf00142815.

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20

Menshikov, Andrey Sergeevich. "Idea of Time in Bergson’s Lectures." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 432–44. http://dx.doi.org/10.22363/2313-2302-2020-24-3-432-444.

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Анотація:

The article focuses on two lecture courses - The Idea of time and The History of the Idea of Time - delivered by the French philosopher Henri Bergson at Collge de France in 1901-1903. While these courses cannot replace Bergsons published works for understanding his philosophy, they can shed new light on Bergsons popularity. Due to the requirements of the genre, Bergson presents his views in a most succinct and convincing manner and showcases his most original ideas. In these lectures Bergson reinterprets traditional philosophical categories such as the absolute and the relative, the infinite and the finite, and explores two major modes of cognition - conceptual and intuitive knowledge. Major thrust of Bergsons arguments is targeted at conceptual cognition because it is incapable of grasping the duration. Conceptual cognition relies on signs to operate representations of reality. Bergson demonstrates that signs, including concepts, are general, fixating and they appeal to action. Conceptual cognition, therefore, is based on fragmenting continuous processes in reality. However, when discussing intuitive cognition Bergson provides but an outline by referring to intellectual sympathy, plunging into the thing in itself. Despite this apophatic description of the alternative - intuitive - mode of cognition Bergson insists on fundamental transformation of philosophy. We conclude that already in the early 1900s Bergson has in mind an entire project of reconstituting metaphysics and reorienting it towards the problem of time, what might be described as temporal turn in philosophy of the twentieth century.

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21

Wulfemeyer, Julie. "Bound Cognition." Journal of Philosophical Research 42 (2017): 1–26. http://dx.doi.org/10.5840/jpr2017531106.

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22

Shapiro, Lawrence A. "Embodied Cognition." Philosophical Topics 39, no. 1 (2011): 121–40. http://dx.doi.org/10.5840/philtopics201139117.

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23

Bishop, Michael A. "Existential Cognition." International Studies in Philosophy 29, no. 4 (1997): 130–31. http://dx.doi.org/10.5840/intstudphil1997294119.

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24

Pollock, John L. "Evaluative Cognition." Nous 35, no. 3 (September 2001): 325–64. http://dx.doi.org/10.1111/0029-4624.00301.

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25

Gerken, Mikkel. "OUTSOURCED COGNITION." Philosophical Issues 24, no. 1 (September 23, 2014): 127–58. http://dx.doi.org/10.1111/phis.12028.

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26

Górska-Poręcka, Bożena. "THE ROLE OF TEACHER KNOWLEDGE IN ESP COURSE DESIGN." Studies in Logic, Grammar and Rhetoric 34, no. 1 (October 1, 2013): 27–42. http://dx.doi.org/10.2478/slgr-2013-0021.

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Abstract English for specific purposes (ESP) has been conceptualized by its leading scholars, like Hutchinson and Waters (1987) or Dudley-Evans and St. John (1998), as a multi-stage process, where the ESP practitioner fulfils a variety of roles, including that of learner needs researcher, course designer, language instructor, learning assessor, and course evaluator. The performance of these roles requires considerable knowledge of a linguistic, socio-cultural and pedagogical nature, necessary to inform the teacher’s cognitive processes, par- ticularly those involved in course decision making. The necessary professional knowledge of the ESP teacher, which is gained through professional school- ing, teacher training, and teaching experience, comprises both relevant theo- retical concepts (knowing what) and performance skills (knowing how). It di- rectly impacts on all stages of the ESP process, namely the planning, design, teaching, assessment and evaluation of a course, largely determining its quality. The present paper focuses on ESP teacher cognition, especially those cognitions (i.e. knowledge and beliefs) that are involved in course design, informing the teacher’s choices of course parameters and instructional practices. Elaborating on the concepts developed by language cognition scholars, like Shulman (1987), Andrews (e.g. 2007), and Borg (e.g. 2006), the author tries to outline the in- ternal structure of ESP teacher cognition and describe the function of each subordinate knowledge base. The paper also presents the preliminary results of a small-scale exploratory study into the professional cognition of 13 teachers of Legal and Business English employed at the University of Warsaw.

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27

Shaw, J. L. "Cognition of cognition part II." Journal of Indian Philosophy 24, no. 3 (June 1996): 231–64. http://dx.doi.org/10.1007/bf01792025.

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28

Shaw, JL. "Cognition of cognition part I." Journal of Indian Philosophy 24, no. 2 (April 1996): 165–207. http://dx.doi.org/10.1007/bf00157679.

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29

Сорокина, Т. Б. "Freethinking of the 17th Century: Edward Herbert’s Philosophy." Диалог со временем, no. 79(79) (August 20, 2022): 47–56. http://dx.doi.org/10.21267/aquilo.2022.79.79.002.

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В работе характеризуются взгляды Эдварда Герберта – английского философа, политика и общественного деятеля первой половины XVII в. Автор анализирует основные положения философской системы Э. Герберта, отмечая логическую связь между теорией познания и философией религии. Показано, что гносеологический объективизм Герберта явился основанием для его деистических идей, главной из которых стала идея «естественной религии». Автор считает заслугой Герберта попытку обосновать объективные основы и критерии познания, соединить его когнитивные и ценностные начала, подчеркнуть системное взаимодействие всех элементов. In the work are characterized by philosophical views of Edward Herbert – English philosopher, politician and public figure of the first half of the 17th century. The author of the article analyzes the basic provisions of the philosophical system of E. Herbert, noting the logical connection between the theory of cognition and the philosophy of religion. It is shown that Herbert's epistemological objectivism was the basis for his deistic ideas, the main of which was the idea of "natural religion". The author considers Herbert's merit to try to substantiate objective basics and criteria of cognition, to combine his cognitive and value principles, to emphasize the systemic interaction of all elements.

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30

Korobova, Ekaterina, Irina Kardovich, Marina Konysheva, and Dina Mironova. "Cognitive Activity: Philosophical Analysis, Psychological and Pedagogical Characteristics." SHS Web of Conferences 50 (2018): 01083. http://dx.doi.org/10.1051/shsconf/20185001083.

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Cognition is an integral part of a person’s orientation in the world. It is studied by different sciences – philosophy, sociology, pedagogics, and psychology. In information society, the role of cognition and the ways it is realized are becoming extremely important. Cognitive activity is an essential part of cognition. It is formed and developed in the process of education. Cognitive activity is traditionally regarded as a special kind of mental activity. There are different components of cognitive activity and levels of its development. The higher the level of cognitive activity is, the more efficient the whole process of education is as knowledge is acquired more quickly and at a higher level. Cognitive independence combined with cognitive activity can radically improve the whole process of cognition. Thus, the task of an educational process is to activate cognition and develop cognitive independence by different methods and approaches.

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31

Sadiku, Matthew N. O., Mahamadou Tembely, and Sarhan M. Musa. "DIGITAL PHILOSOPHY." International Journal of Advanced Research in Computer Science and Software Engineering 8, no. 5 (June 2, 2018): 27. http://dx.doi.org/10.23956/ijarcsse.v8i5.607.

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The digital revolution has had profound effects on the society in general and on philosophy in particular. Digital philosophy is part of the emerging field of digital humanities. It is transforming some of previously unquestioned philosophical concepts of belief, experience, knowledge, intelligence, cognition, value, truth, reality, and responsibility, and privacy. This paper provides a brief introduction into digital philosophy.

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32

Beller, Sieghard, Andrea Bender, Stephen Chrisomalis, Fiona M. Jordan, Karenleigh A. Overmann, Geoffrey B. Saxe, and Dirk Schlimm. "The cultural challenge in mathematical cognition." Journal of Numerical Cognition 4, no. 2 (September 7, 2018): 448–63. http://dx.doi.org/10.5964/jnc.v4i2.137.

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In their recent paper on “Challenges in mathematical cognition”, Alcock and colleagues (Alcock et al. [2016]. Challenges in mathematical cognition: A collaboratively-derived research agenda. Journal of Numerical Cognition, 2, 20-41) defined a research agenda through 26 specific research questions. An important dimension of mathematical cognition almost completely absent from their discussion is the cultural constitution of mathematical cognition. Spanning work from a broad range of disciplines – including anthropology, archaeology, cognitive science, history of science, linguistics, philosophy, and psychology – we argue that for any research agenda on mathematical cognition the cultural dimension is indispensable, and we propose a set of exemplary research questions related to it.

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33

Clark, Andy, Zenon W. Pylyshyn, and Alvin T. Goldman. "Computation and Cognition: Toward a Foundation for Cognitive Science." Philosophical Quarterly 38, no. 153 (October 1988): 526. http://dx.doi.org/10.2307/2219716.

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34

Weiskopf, D. A. "Cognitive Integration: Mind and Cognition Unbounded, by Richard Menary." Mind 119, no. 474 (April 1, 2010): 515–19. http://dx.doi.org/10.1093/mind/fzq038.

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35

Kljujkov, Roman S., and Sergey F. Kljujkov. "Plato’s Philosophy of Cognition by Mathematical Modelling." Dialogue and Universalism 24, no. 3 (2014): 110–15. http://dx.doi.org/10.5840/du201424368.

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36

Hashi, Hisaki. "Phenomenology and Buddhist Philosophy on Embodied Cognition." Dialogue and Universalism 25, no. 3 (2015): 179–97. http://dx.doi.org/10.5840/du201525377.

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37

Durfee, Harold A. "Freedom and Cognition in Recent American Philosophy." Tulane Studies in Philosophy 35 (1987): 43–49. http://dx.doi.org/10.5840/tulane1987353.

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38

Bradshaw, D. E. "Meaning, Cognition, and the Philosophy of Thought." Journal of Philosophical Research 23 (1998): 51–80. http://dx.doi.org/10.5840/jpr_1998_11.

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39

Glazkov, Aleksandr. "Philosophy as a form of spiritual cognition." Журнал философских исследований 1, no. 2 (September 25, 2015): 4. http://dx.doi.org/10.12737/16710.

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40

Costelloe, Timothy M. "Cognition and Commitment in Hume's Philosophy (review)." Journal of the History of Philosophy 38, no. 3 (2000): 441–42. http://dx.doi.org/10.1353/hph.2005.0049.

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41

Yu, Ning. "Heart and Cognition in Ancient Chinese Philosophy." Journal of Cognition and Culture 7, no. 1-2 (2007): 27–47. http://dx.doi.org/10.1163/156853707x171801.

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Анотація:

AbstractFollowing the theory of conceptual metaphor in cognitive linguistics, this paper studies a predominant conceptual metaphor in the understanding of the heart in ancient Chinese philosophy: THE HEART IS THE RULER OF THE BODY. The most important conceptual mapping of this metaphor consists in the perceived correspondence between the mental power of the heart and the political power of the ruler. The Chinese heart is traditionally regarded as the organ of thinking and reasoning, as well as feeling. As such, it is conceptualized as the central faculty of cognition. This cultural conceptualization differs fundamentally from the Western dualism that upholds the reason-emotion dichotomy, as represented by the binary contrast between mind and heart in particular, and mind and body in general. It is found that the HEART AS RULER metaphor has a mirror image, namely THE RULER IS THE HEART OF THE COUNTRY. The ruler as the "heart" of the country leads his nation while guided by his own heart as the "ruler" of his body. It is argued that the two-way metaphorical mappings are based on the overarching beliefs of ancient Chinese philosophy in the unity and correspondence between the microcosm of man and the macrocosm of universe. It is suggested that the conceptualization of the heart in ancient Chinese philosophy, which is basically metaphorical in nature, is still spread widely across Chinese culture today.

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42

Bouyer, Gilbert Cardoso. "[NO TITLE AVAILABLE]." Trans/Form/Ação 37, no. 1 (April 2014): 105–28. http://dx.doi.org/10.1590/s0101-31732014000100006.

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The main purpose of this paper is to amplify the current theoretical scenario of "Mental Health and Work" area, according to the Henri Bergson's philosophy and his concepts of perception, cognition, duration, psychic life, time and subjectivity. This theoretical-philosophical article aims to shed new light on the relations between philosophy of mind and present-day efforts toward a scientific theory of cognition, with its complex structure of theories, hypotheses and disciplines. There is in this paper a new approach to understand the contemporary cognitive sciences in a kind of phenomenological investigation initiated by Husserl's phenomenology. The methods employed were the systematic review and adaptation of Bergson's concepts, and its naturalization in the actual context of epistemological and ontological principles of cognitive sciences, to phenomenological analysis of "work-mental health" links. The current contributions of the Husserl's Phenomenology were used to understand the relations between mental health and work. There are also references to philosophy applied in contemporary cognitive sciences based on Bergson's theoretic-philosophical proposal.

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43

Friedman, Robert. "Higher Cognition: A Mechanical Perspective." Encyclopedia 2, no. 3 (August 22, 2022): 1503–16. http://dx.doi.org/10.3390/encyclopedia2030102.

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Cognition is the acquisition of knowledge by the mechanical process of information flow in a system. In cognition, input is received by the sensory modalities and the output may occur as a motor or other response. The sensory information is internally transformed to a set of representations, which is the basis for downstream cognitive processing. This is in contrast to the traditional definition based on mental processes, a phenomenon of the mind that originates in past ideas of philosophy.

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Asma, Stephen. "Adaptive Imagination: Toward a Mythopoetic Cognitive Science." Evolutionary Studies in Imaginative Culture 5, no. 2 (December 1, 2021): 1–32. http://dx.doi.org/10.26613/esic.5.2.236.

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Abstract A mythopoetic paradigm or perspective sees the world primarily as a dramatic story of competing personal intentions, rather than a system of objective impersonal laws. Asma (2017) argued that our contemporary imaginative cognition is evolutionarily conserved-it has structural and functional similarities to premodern Homo sapiens’s cognition. This article will (i) outline the essential features of mythopoetic cognition or adaptive imagination, (ii) delineate the adaptive sociocultural advantages of mythopoetic cognition, (iii) explain the phylogenetic and ontogenetic mechanisms that give rise to human mythopoetic mind (i.e., genetically endowed simulation and associational systems that underwrite diverse symbolic systems), (iv) show how mythopoetic cognition challenges contemporary trends in cognitive science and philosophy, and (v) recognize and outline empirical approaches for a new cognitive science of the imagination.

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Adamenko, Bohdan Volodymyrovych. "Lecturing philosophy as its actualization." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 25, 2020): 162–70. http://dx.doi.org/10.31874/2309-1606-2020-26-1-10.

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The present times are full of various challenges, as it always used to be. Having in mind the rapid development of science and technology, we inevitably find ourselves under their influence. Thus, technology not only makes our life easier, but is also capable of shaping human perception in new obstacles. It can influence our choices and responsibility beyond them. Such a dynamic rate of producing new ideas and technology does not allow a proper and forehanded evaluation of their response in our near future. Since philosophers work with relatively constant terms, they have to be in the avant-gardé of a conceptual analysis and problem-shaping of the challenges facing modern people. In such circumstances, lecturing philosophy should hold a prominent position. The sphere of morals and ethical evaluations forms value basis for human self-cognition and performs as a stimulus to a more responsibly deliberated life. In this situation, a philosopher finds himself in a crucial role as a person, who provides this knowledge. The use of philosophical means has to start with the analysis of those, who are in charge of their usage. In order to remain frank with the audience and himself, a philosopher should start lecturing from himself, his self-cognition, as well as from a clear deliberation of his personal moral guidelines and personal responsibility. The situation, in which a philosopher shapes his personal ideas, formulates concepts, analyses, and provides arguments without proper elaboration of their premises and basic principles, raises concerns. Within the scope of this article we attempt to designate the term “philosopher” and philosopher’s position in the modern world. In order to articulate this term properly, we suggest a distinction in terminology between “philosophers of aim” and “philosophers of purpose”, which serves as a marker to estimate philosophic activities in their full scope. In my opinion, any philosophic activities, in their basis, perform as a practice of essential responsibility. The abovementioned definitions provide us with an ability to notice a distinction between philosophers and pseudo-philosophers, as well to evaluate the importance of the ones and the perniciousness of the others.

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46

Merritt, Melissa McBay. "Analysis in the Critique of Pure Reason." Kantian Review 12, no. 1 (March 2007): 61–89. http://dx.doi.org/10.1017/s1369415400000819.

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It is widely supposed that the principal task of Kant's Critique of Pure Reason is to carry out some kind of analysis of experience. Commentators as profoundly at odds on fundamental points of interpretation as P. F. Strawson and Patricia Kitcher share this supposition. In a letter to J. S. Beck, Kant seems to endorse this view himself, referring to some unspecified stretch of the Critique as an ‘analysis of experience in general’. The idea that the Critique is engaged in an analysis of experience accords well with an attractive conception of Critical philosophy as making something explicit that is generally only implicit in our cognitive lives. After all, the categorical imperative is no innovation of Kant's practical philosophy, but rather is meant to be revealed as the animating principle of ‘ordinary moral rational cognition’. Likewise, the principles revealed in Kant's theoretical philosophy should be nothing other than the principles that necessarily animate ordinary empirical cognition; and Kant says that experience is, or is a mode of, empirical cognition. For this reason, it is undeniably compelling to think of the Critique as offering some kind of analysis of experience.

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47

Atã, Pedro, and João Queiroz. "O externalismo semiótico ativo de C. S. Peirce e a cantoria de viola como signo em ação." Trans/Form/Ação 44, no. 3 (September 2021): 177–204. http://dx.doi.org/10.1590/0101-3173.2021.v44n3.15.p177.

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RESUMO: O principal propósito deste trabalho é fornecer uma ontologia semiótica para redescrição do externalismo cognitivo ativo, desenvolvido recentemente pelo paradigma 4E (embodied, embedded, enactive, extended cognition). Nessa abordagem, sistemas cognitivos distribuídos (SCDs) são descritos como semiose, ou signos em ação. Explora-se a relação entre semiose e cognição, como concebida por C. S. Peirce, em associação com a noção de sistema cognitivo distribuído (SCD). Introduz-se a abordagem externalista peirciana, com ênfase na noção de distribuição temporal da semiose, e se descrevem SCDs, e seus elementos, como “ação dos signos”. Para desenvolver esse argumento, examina-se um exemplo de SCD - improvisação verbo-musical do repente, repentismo, ou cantoria de viola. Trata-se de um fenômeno de improvisação verbo-musical que tem a forma de um desafio em poesia oral versificada. Explicita-se esse fenômeno como a incorporação da estrutura formal de uma tarefa cognitiva e de um processo inferencial. Essa incorporação corresponde a uma semiotização das performances do repente como SCD. A tendência temporalmente distribuída do repente organiza o SCD como um sistema que realiza experimentos metassemióticos sobre a ação dos signos.

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Varga, Somogy. "Cognition, Representations and Embodied Emotions: Investigating Cognitive Theory." Erkenntnis 79, no. 1 (April 27, 2013): 165–90. http://dx.doi.org/10.1007/s10670-013-9484-x.

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49

Afeltowicz, Łukasz, and Witold Wachowski. "How Far we Can Go Without Looking Under the Skin: The Bounds of Cognitive Science." Studies in Logic, Grammar and Rhetoric 40, no. 1 (March 1, 2015): 91–109. http://dx.doi.org/10.1515/slgr-2015-0005.

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Abstract The aim of this paper is to discuss the concept of distributed cognition (DCog) in the context of classic questions posed by mainstream cognitive science. We support our remarks by appealing to empirical evidence from the fields of cognitive science and ethnography. Particular attention is paid to the structure and functioning of a cognitive system, as well as its external representations. We analyze the problem of how far we can push the study of human cognition without taking into account what is underneath an individual’s skin. In light of our discussion, a distinction between DCog and the extended mind becomes important.

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50

Keijzer, Fred A. "Evolutionary convergence and biologically embodied cognition." Interface Focus 7, no. 3 (April 21, 2017): 20160123. http://dx.doi.org/10.1098/rsfs.2016.0123.

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The study of evolutionary patterns of cognitive convergence would be greatly helped by a clear demarcation of cognition. Cognition is often used as an equivalent of mind, making it difficult to pin down empirically or to apply it confidently beyond the human condition. Recent developments in embodied cognition and philosophy of biology now suggest an interpretation that dissociates cognition from this mental context. Instead, it anchors cognition in a broad range of biological cases of intelligence, provisionally marked by a basic cognitive toolkit. This conception of cognition as an empirically based phenomenon provides a suitable and greatly expanded domain for studies of evolutionary convergence. This paper first introduces this wide, biologically embodied interpretation of cognition. Second, it discusses examples drawn from studies on bacteria, plants and fungi that all provide cases fulfilling the criteria for this wide interpretation. Third, the field of early nervous system evolution is used to illustrate how biologically embodied cognition raises new fundamental questions for research on animal cognition. Finally, an outline is given of the implications for the evolutionary convergence of cognition.

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