...AS Philosophy Revision Pack Key topics Epistemology | Philosophy of religion | Perception | The concept of God | The definition of knowledge | Arguments for and against God’s existence | Where do our ideas and knowledge come from? | Religious language | Key info Exam date: Time: Revision sessions: Revision tasks * Make a revision timetable * Create revision topic summaries * Create flash cards * Test yourself – complete practice questions * Create 15 mark plans * Attend revision sessions Don’t leave it until the last minute…start NOW HOW TO REVISE Before you start revising * Make sure you have all your notes in order * Create a revision timetable - follow this link and sign up to help you do this. http://getrevising.co.uk/ The 10 step revision process 1. Pick a topic to revise (e.g. innate knowledge) 2. Read through your notes on that topic and summarise it onto one side of A4 3. Now summarise onto a revision card (about a quarter of an A4 piece of paper) 4. Now take a piece of A4 and begin writing everything you can remember about the topic. 5. Look back over your notes and write down all you missed out in a different colour. 6. Keep repeating the process until you are able to write down everything from that topic. 7. Now look at an exam question. 8. Complete a plan (5-10 mins) 9. Complete the timed essay in 30 mins / 15 min depending. 10. Hand...
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...nd Ontology aa e ysics of Ide etaph as M rn de o Id An Ess M Marc A. Hight ay i nE ar ly Idea and Ontology Idea and Ontology an essay in early modern metaphysics of ideas marc a. hight t h e p e n n s y l va n i a s t at e u n i v e r s i t y p r e s s u n i v e r s i t y p a r k , p e n n s y l va n i a Library of Congress Cataloging-in-Publication Data Hight, Marc A., 1969– Idea and ontology : an essay in early modern metaphysics of ideas / Marc A. Hight. p. cm. Summary: ‘‘Provides an interpretation of the development of the ontology of ideas from Descartes to Hume that reaffirms the vital role metaphysical concerns played in early modern thinking’’—Provided by publisher. Includes bibliographical references and index. isbn 978–0-271–03383–9 (cloth : alk. paper) 1. Ontology. 2. Idea (Philosophy). 3. Metaphysics. I. Title. BD301.H54 2008 110.9—dc22 2008002466 2008 The Pennsylvania State University All rights reserved Printed in the United States of America Published by The Pennsylvania State University Press, University Park, PA 16802–1003 Copyright The Pennsylvania State University Press is a member of the Association of American University Presses. It is the policy of The Pennsylvania State University Press to use acid-free paper. This book is printed on Natures Natural, containing 50% post-consumer waste, and meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Material...
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...as a proof of the impossibility of rationality. Fourth, Kurt Gödel’s incompleteness proof seemed to deliver another blow to math. Fifth, on certain interpretations, quantum mechanics seemed simply unassimilable to our traditional conceptions of the determinacy and independent existence of the physical universe. Sixth, in late 20th century the rationality of science itself came under attack from authors such as Kuhn and Feyerabend, who argued that science itself was infected with arbitrariness and irrationality. 2. Does Searle accept the enlightenment vision? Yes 3. What are Searle's three objectives in his book? First, advance a series of theoretical claims, both about nature of mind, language, and society and about interrelations among them. Second, exemplify a certain style of philosophical analysis. Third, pass a series of observations about nature of philosophical puzzlement and problems. How to do phil, special problems doing it. 4. What is a "default position"? What five propositions make up the default position according to Searle? Default positions are views we hold prereflectively so that nay departure from them requires a conscious effort and convincing argument. There is real world that exists independently of us, of...
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...The Problem of Perception First published Tue Mar 8, 2005; substantive revision Fri Feb 4, 2011 Sense-perception—the awareness or apprehension of things by sight, hearing, touch, smell and taste—has long been a preoccupation of philosophers. One pervasive and traditional problem, sometimes called “the problem of perception”, is created by the phenomena of perceptual illusion and hallucination: if these kinds of error are possible, how can perception be what it intuitively seems to be, a direct and immediate access to reality? The present entry is about how these possibilities of error challenge the intelligibility of the phenomenon of perception, and how the major theories of perception in the last century are best understood as responses to this challenge. • 1. The Problem of Perception o 1.1 Introduction o 1.2 The Argument from Illusion o 1.3 The Argument from Hallucination • 2. The Sources of the Problem o 2.1 The Ordinary Conception of Perceptual Experience 2.1.1 The Objects of Experience 2.1.2 Perceptual Presence 2.1.3 The Transparency of Experience 2.1.4 Vision and the Other Senses o 2.2 Illusion and Hallucination • 3. Theories of Perception o 3.1 The Sense-Datum Theory 3.1.1 Indirect Realism and Phenomenalism 3.1.2 Objections to the Sense-Datum Theory o 3.2 The Adverbial Theory 3.2.1 The Adverbial Theory and Qualia 3.2.2 Objections to the Adverbial Theory o 3.3 The Intentionalist Theory 3.3.1 The Sources of the Intentionalist Theory ...
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...- How would you explain Bishop Berkeley's idealism to someone who knew nothing about philosophy? This is a good essay. Many students are very puzzled by Berkeley's claim that his theory is intended as a 'defence against scepticism'. I don't know what a 'real' tree is, because I have never met one, and never will. All I know is my perception of this tree and other trees like it. - This seems an open invitation to the most extreme scepticism which denies that the objects of our perception exist. Berkeley's answer is that there is no 'real' tree, in the sense of some object or entity that exists apart from perception. All there is, is the possibility of my perceiving the tree, of enjoying my tree-perception, vouchsafed by God's unwavering attention to all the objects of his creation, which exist as nothing more than perceptions in God's mind. This response differs from another possible anti-sceptical response which avoids the God-hypothesis altogether. Why not say that the 'possibility of my perceiving the tree' is just that and no more? There is a hypothetical statement - or list of hypothetical statements - whose truth is equivalent to the 'existence of the tree'. You know what a 'statement' is, and what 'truth' means. You know what it is for a statement to be hypothetical ('if A then B'). Why not stick with that? The clear advantage of this theory - also known as 'phenomenalism' - is that we are not giving a hostage to fortune in positing a God whose existence...
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...A Cybernetic Defense of Type Physicalism Abstract In this paper, I examine the tenability of type physicalism within the context of a second-order cybernetic analysis of phenomenality. I begin by describing the philosophical problem type physicalism attempts to resolve and follow up with an examination of arguments against type physicalism. I then describe how arguments against type physicalism tend to rely on the ontological distinction between system and observer. Next, I show that this distinction is purely conceptual and dissolves when phenomenality is analyzed from a second-order cybernetic perspective. Within this context, type physicalism remains a tenable solution to the mind-body problem so long as an isomorphic mapping between physical and psychological processes is possible. Introduction The motivation for type physicalism stems from empirical evidence of pervasive and systematic psychoneural correlations, that is, correlations between mental phenomena and brain processes. These correlations are systematic enough to allow scientists to successfully sense, transmit, analyze, and apply the language of neurons using an assortment of sophisticated imaging techniques and brain-computer interfaces. For instance, in 2003, Dr. Miguel Nicolelis, associate professor of neurobiology at the Duke University Medical Center, used a brain-computer interface system to successfully filter and utilize motor command impulses from the electrical activity of a primate brain to operate...
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...In Critique of Pure Reason and Critique of Practical Reason Immanuel Kant attempts to reconcile causal determinism on the one hand and human freedom on the other. Kant’s unique argument centers around a distinction between human reason, which originates spontaneously from itself with no previous cause, and its effect on the external world which always has a cause and is part of a causal chain of events. In essence human beings have the freedom to choose a response regardless of the effects of events in the external world. Kant presents cogent and comprehensive argument that is difficult to write off. I will argue in favor or Kant’s position as he does a masterful job in removing what appears to be an obvious contradiction of compatibilism. Kant identifies two forms of causality: causality via the laws of nature, or determinism and causality from freedom of will (Critique of Pure Reason, A532 / B560). Causality from nature is...
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...“Wisdom can not be communicated” Throughout the course of Religions of the World we have explored and discussed many different religions. We have learned about various types of Gods and worship within that. Siddhartha claims that “Wisdom can not be communicated” but I feel like after taking this course I have definitely learned a lot about different religions not only through texts I have read but also through other students opinions in class. Themes that are conveyed through Siddhartha by Hermann Hesse and The Chosen by Chaim Potok are very different but they have both taught me a lesson that has helped strengthened my faith as a Catholic. Siddhartha is a very unique character and a main theme that is presented throughout the text is spirituality and enlightenment can only be found within yourself. When Siddhartha is having a conversation with Govinda and Govinda believes Siddhartha is “jesting” and wants to know more about Siddhartha’s independent ways. Govinda doesn’t really understand the fundamentals of Siddhartha’s past and how he has achieved his faith. Siddhartha powerfully responds, “I have had many thoughts but it would be difficult for me to tell you about them. But this one has impressed me, Govinda. Wisdom is not communicable…I am telling you what I have discovered. Knowledge can be communicated, but not wisdom. One can find it, live it, be fortified by it, do wonders through it, but one cannot communicate and teach it” (Hesse, 142). What he means by this is...
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...Why it is important that I understand what independent learning is? By: Catia Marques As Social Creatures we have the desire to learn, this desire is cultivated during our early development when we learn, through participation (Berk 2008). In these early stages of learning, cognitive, metacognitive and effective skills are developed. These are vital skills for a student to comprehend independent learning. Knowing and understanding the value of ‘independent learning’ has been considered the core basis for a successful academic journey. In other words, ‘independent learning’ is the foundation for students becoming confident self-regulated life-long learners, Koper and Tattersall (2004). Although, ‘independent learning’ is not a new concept, Broad, (2006) believes that there seems to be a lack of agreement on what it actually means. However, the intention of this paper, therefore is to analyse the meaning of ‘independent learning’ and the important influence it has on a student’s academic performance. This paper will also evaluate the impact of teaching modes on the learner’s education experience. Therefore in order to understand the importance of ‘independent learning’, one must look into its meaning to fully comprehend its value and benefits. Kesten,(1987) defines ‘independent learning’ as the “acquisition of knowledge free of external control by a self-motivated learner that willingly and appropriately identifies and uses resources available to make decisions to meet...
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...I am well rounded, independent, and caring person. I believe that being well rounded means that you are not just one way or another, it means you have a mix of characteristics. I believe I am independent, I take care of myself in life, along with my own child without looking for handouts. I am independent, I do not rely on others for anything including bills, money, school, child or transportation. Interdependent means you get help from others or depend on other to do things for you. Also recently I have begun to understand self-serving bias, I have begun to take responsibility for my actions instead of blaming outside factors for my misfortunes. Locus of control theory is where people believe that they can control events that can affect them. External locus of control is a person that believes the whole world is out to get them, luck does exist, and that life is unfair. Internal locus of control is when a person has feelings of being responsible for the outcomes that happen in their lives. I myself struggle with both concepts, there are days where I feel it is me against the world, and I must remind myself that everything will be okay. For the most part I have an internal locus, I take responsibility for the things that have been given me. I believe this shows me that at a young age of 27 I am doing okay, I may stumble and lose my way but I will always get back on track. I know that confirmation bias is where a person has a tendency to favor information that goes along with...
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...THE MIND IN IDEALISM Philosophy of mind is widely considered a branch of philosophy that studies the nature of the mind, mental events, mental functions, mental properties, consciousness, and their relationship to the physical body, particularly the brain. The mind–body problem, i.e. the relationship of the mind to the body, is commonly seen as one key issue in philosophy of mind, although there are other issues concerning the nature of the mind that do not involve its relation to the physical body, such as how consciousness is possible and the nature of particular mental states. One of these issues that do not presume a relationship of a mind and body is the conception of mind in Idealism. Philosophically, idealism is the view that fundamental reality is the make-up of mind and ideas only. This essay will discuss at length what the mind generally means to the idealist especially in the classical sense as espoused by George Berkeley and then proceed to analyse the concept of mind or self in the radical transcendentalism of Joseph von Schelling and conclude with Edmund Husserl, a 20th century philosopher and reputed founder of Phenomenology Idealism is the form of monism that sees the world as consisting of minds, mental contents and or consciousness, according to Stoljar (2005). Idealists are not faced with explaining how minds arise from bodies: rather, the world, bodies and objects are regarded as mere appearances held by minds. According to Stoljar, accounting for the mind–body...
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...A Comparison of Jane Eyre and Lin Daiyu in the View of Philosophy and Feminism I. Introduction 1.1 A Brief Introduction of Jane Eyre and Lin Daiyu “A Dream of Red Mansions” is one of the most outstanding works of China’s classic novels of realism. It bases on the background of Jia, Shi, Wang, Xue four families’ rising and falling, with the clue of the love tragedy of Jia Baoyu and Lin Daiyu. It truly and artistically reflects the historically declining trend of China’s feudal society. “A Dream of Red Mansions” can also be described as “Girls’ Country”, which is the anthem of female, but also is the threnody of women. The heroine Lin Daiyu, Annatto Fairy, wants to repay the goodness of God Shen Yin, taking her lifetime of tears in exchange for his being saved. Her rebellious sprit and solitary character, makes her as a lotus opening at a secluded place, clinging to her own pureness—for pure you came and pure shall go. She is sentimental and unfortunate, and is doomed to being lonely and pathetical .She, Lin Daiyu, lives under another’s house—Rong mansion, Grand View Garden, and she has no one to complain her sadness to. She is “Yea to the very end of heaven, Where I could find a fragrant grave!” in frustration, “What time the third moon comes, the scented nests have been already built. And on the beams the swallows perch, excessive spiritless and staid” in sorrow, and finally ends up with the sadness of “Flowers fade and maidens die; and of either naught any more is known”...
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...“in a strict sense only a thing that thinks; ... a mind, or intelligence, or intellect, or reason” rather than a physical human body (82). He goes on to claim in Meditation Six that, since one “clearly and distinctly” knows that they are a “thinking thing,” thought is only essential feature of a person (114). In contrast, the idea of a human body refers to something extended and “non-thinking.” He takes this to prove that a person, an essentially “thinking thing,” must be separable from their physical body, and that their existence (as a person) must be independent of their body's existence (115). Descartes acknowledges, however, that a person's mind is not just “present” in a particular body, but also intimately “intermingled” with it (116). Despite this close connection between mind and body, he clarifies in Principles of Philosophy that the qualities belonging to material substance, like extension or shape, are excluded from a person's essence, as “knowledge of our thought is prior to ... [that] of any corporeal thing” (I, sec. 8). It is only through sensation that one's mind is able to identify the specific human body attached to it, as it experiences sensation “unexpectedly”...
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...Truth and Reality: Are our versions mere mind-created, or real ? Can we ever distinguish actual reality from the synthetic models that mind create ? Or, can we ever know any reality other than what our minds create ? If we clinically analyse the total contents of our mind, we will find that it is a mix of many things that we consider as real, and equal number of things that we know as mere manufactured products of we,or that of the human community in general. What we naively consider as real are objects and relations that we have seen, heard, touched,tasted or smelt. We had learned this criterion of assessing reality from our primeval days when mind was not developed to perceive anything beyond what were just in-front the sense-organs. Animals are still in worlds of reality. Now, man's this category of reality also consists the various scientific facts,that we believe, our prestigious men of science must have either directly observed through their special instruments, or inferred over strong evidences they must have collected through their various false-proof methods. For example, the moon-rocks are real because NASA has its samples displayed at their facilities, or it is Sun there at the center of solar system, and earth and other planets are revolving around it. We believe that Science has adequate proof of these real physical facts. Though these scientific facts are quite different from the reality of a horse or a mountain that we actually see, we generally...
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...I am going to argue the following: The world around us as we know it can only be known to us through sense-data: what we gather through our senses that have been fed by our experiences. “Sense data,” argues John Locke, “ are the alleged mind-dependent objects that we are directly aware of in perception, and that have exactly the properties they appear to have” (Huemer, 2004) For as one person may hold the view of a celestial being's guiding and shaping all of events driven by an immutable ideal, another may view this terrestrial experience of ours as an accident driven by a series of unpredictable events that can only be roughly calculated by what feeble and temporary instruments we have to measure, the tools of math and science. Regardless...
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