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Past Lectures Does conscious perception have representational content? Or are the representations involved in perception all sub-personal underpinnings of perception rather than partly constitutive of perception itself? Is “unconscious perception” really perception? Is seeing always seeing-as? Is seeing-as always conceptual? Do we see things only as having colors, shapes and textures? The 2013 John Locke Lecture series were held at 5 p.m. on Wednesdays in weeks 2 to 7 of Trinity Term 2013. Brentano made aboutness the defining feature of the mental. And yet the notion plays no serious role in philosophical semantics. I will be asking, first, how we might go about making subject matter a separate factor in sentence meaning/content, and second, what “directed contents” can do for us in other parts of philosophy. The 2012 John Locke Lecture series was held at 5 p.m. on Wednesdays in weeks 2 to 6 of Trinity Term 2012. Trinity Term 2011 John Cooper, (Princeton) 'Ancient Greek Philosophies as a Way of Life'
Partially Examined Life Podcast - What Is the Mind? (Turing, et al) Podcast: Play in new window | Download (Duration: 2:20:26 — 128.6MB) Discussing articles by Alan Turing, Gilbert Ryle, Thomas Nagel, John Searle, and Dan Dennett. What is this mind stuff, and how can it “be” the brain? Can computers think? No? We introduce the mind/body problem and the wackiness that it engenders by breezing through several articles, which you may read along with us: 1. 2. 3. 4. 5. Some additional resources that we talk about: David Chalmers’s “Consciousness and its Place in Nature, “ Frank Jackson’s “Epiphenomenal Qualia”, Paul Churchland’s Matter and Consciousness, Jerry Fodor’s “The Mind-Body Problem,” Zoltan Torey’s The Crucible of Consciousness, and the Stanford Encyclopedia of Philosophy’s long entry on the Chinese Room argument. End Song: “No Mind” from 1998’s Mark Lint and the Fake Johnson Trio; the whole album is now free online. If you enjoy the episode, please donate at least $1: by
PANTHEISM: the World Pantheist Movement Pantheism wiki Pantheism is the belief that the universe (or nature as the totality of everything) is identical with divinity,[1] or that everything composes an all-encompassing, immanent God.[2] Pantheists thus do not believe in a distinct personal or anthropomorphic god.[3] Some Eastern religions are considered to be pantheistically inclined. Definitions[edit] Pantheism is derived from the Greek roots pan (meaning "all") and theos (meaning "God"). As a religious position, some describe pantheism as the polar opposite of atheism.[5] From this standpoint, pantheism is the view that everything is part of an all-encompassing, immanent God.[2] All forms of reality may then be considered either modes of that Being, or identical with it.[7] Others hold that pantheism is a non-religious philosophical position. History[edit] The term was borrowed and first used in English by the Irish writer John Toland in his work of 1705 Socinianism Truly Stated, by a pantheist. Recent developments[edit] "Mr. Other[edit]
Paideia Proposal The Paideia Proposal is a K–12 educational reform plan proposed by Mortimer Adler. Adler was a prolific author, and references to the Paideia plan for educational reform can be found in a number of his books listed in the references below. The proposal[edit] The Paideia Proposal is a system of liberal education intended for all children, including those who will never attend a university. As the Paidea Proposal developed, the original Paideia Group gave way to a National Center for the Paideia Program.[1] That organization, which eventually became the National Paideia Center, formulated a Declaration of Principles. Adler stressed that the proposal is much more than just a return to the basic skills of reading, writing and arithmetic. He proposed a curriculum framework within which each state or school district could pluralistically vary constituent areas of study. Teaching and learning styles[edit] See also[edit] Notes[edit] References[edit]
Conversation Theory Conversation theory is a cybernetic and dialectic framework that offers a scientific theory to explain how interactions lead to "construction of knowledge", or "knowing": wishing to preserve both the dynamic/kinetic quality, and the necessity for there to be a "knower".[1] This work was proposed by Gordon Pask in the 1970s. Overview[edit] Conversation theory regards social systems as symbolic, language-oriented systems where responses depend on one person's interpretation of another person's behavior, and where meanings are agreed through conversations.[2] But since meanings are agreed, and the agreements can be illusory and transient, scientific research requires stable reference points in human transactions to allow for reproducible results. Pask found these points to be the understandings which arise in the conversations between two participating individuals, and which he defined rigorously.[3] Topics[edit] Levels of conversation[edit] Conversation[edit] Cognitive Reflector[edit]
Fighting Student Anxiety and Lack of Engagement with Free Play and Inquiry-Based Learning – A.J. JULIANI In a recent paper written by Jean Twenge, a professor of psychology at San Diego State University, she dives into the mental health of our current students: In her paper, Twenge looks at four studies covering 7 million people, ranging from teens to adults in the US. Among her findings: high school students in the 2010s were twice as likely to see a professional for mental health issues than those in the 1980s; more teens struggled to remember things in 2010-2012 compared to the earlier period; and 73% more reported trouble sleeping compared to their peers in the 1980s. These so-called “somatic” or “of-the-body” symptoms strongly predict depression. That’s not all. College students also feel more overwhelmed; student health centers are in higher demand for bad breakups or mediocre grades, issues that previously did not drive college kids to seek professional help. And everyone aged 6-18 is seeking more mental health services, and more medication: So, what is going on? What Are We Doing? Dr.
The purpose of education Behind the rhetoric and politics, education is about the outcomes it achieves for its learners. More than being about the nuances of technology, learning space design, curriculum structures and pedagogical practices schools should have effective answers to questions that focus on what they hope to achieve for their learners. How we answer this question should then dictate the measures we utilise to achieve these goals and it is to these ends that we must apply our efforts. The prime goal of educational institutions is not as clear as one may consider. An alternate perspective to preparation for participation in the productive processes of society, its economic life is one that sees the early years of education as preparation for an academic life beyond school. Preparation for a life of learning may be a more appropriate foundation. So perhaps preparation for a life as a problem finder and solver is most appropriate. Problem solving with empathy might be the desired goal then.
Reinventing Homework: A Study of "Fires in the Mind" Have you ever considered the idea of reinventing homework? Easier said than done, of course. Nevertheless, consider Kathleen Cushman’s book Fires in the Mind. She asks students critical questions about education from their point of view. She talks specifically on the subject of homework and how to make it more meaningful. From the students’ comments in the chapter, they demonstrate that they know what alternatives to homework they need. Cushman’s students agreed that these common traits were a must: Purpose—There is no secret to what the goal is. The following suggestions were also offered as alternatives during a school day. in-class practice timehave a period specifically for academic supportindividual attention during an extended periodafter-school support Finally, they offered these tips for creating great alternatives to homework: Give students the opportunity to carve out their own path. This is according to the great kids in Cushman’s writing, and it’s obvious they know what works.
Philosophy and the Hippy Dream - Hippyland Hippies from A to Zby Skip Stone Hippy Philosophy and the Hippy Dream We are stardust, we are golden, and we've got to get ourselves back to the garden. So what do hippies want anyway? We all want to change the world. How? It seems as though there's some kind of "land grab" going on, except it's not just land that people are grabbing, it's resources and power. It's a problem of too many people, diminishing resources, human greed, rampant consumerism, and massive development of the few remaining untouched places like the rainforests. I'm just beginning to see... Then on an individual basis, hippies maintain that we must get back in touch with that part of ourselves that we lost. Like a true Nature's child, we were born, born to be wild Steppenwolf (Born to be Wild) Many hippies consider themselves pagan. Gaian philosophy is an outgrowth of paganism. Man's shortsightedness is blinding him to the true nature of the world. One thing I can tell you is you've got to be FREE!
Postmodernism 1. Precursors The philosophical modernism at issue in postmodernism begins with Kant's “Copernican revolution,” that is, his assumption that we cannot know things in themselves and that objects of knowledge must conform to our faculties of representation (Kant 1787). The later nineteenth century is the age of modernity as an achieved reality, where science and technology, including networks of mass communication and transportation, reshape human perceptions. We also find suggestions of de-realization in Nietzsche, who speaks of being as “the last breath of a vaporizing reality” and remarks upon the dissolution of the distinction between the “real” and the “apparent” world. The notion of a collapse between the real and the apparent is suggested in Nietzsche's first book, The Birth of Tragedy (Nietzsche 1872), where he presents Greek tragedy as a synthesis of natural art impulses represented by the gods Apollo and Dionysus. 2. In “What is Postmodernism? 3. 4. 5. 6. 7. 8. 9.
Karl Marx 1. Marx’s Life and Works Karl Marx was born in Trier, in the German Rhineland, in 1818. Although his family was Jewish they converted to Christianity so that his father could pursue his career as a lawyer in the face of Prussia’s anti-Jewish laws. A precocious schoolchild, Marx studied law in Bonn and Berlin, and then wrote a PhD thesis in Philosophy, comparing the views of Democritus and Epicurus. On completion of his doctorate in 1841 Marx hoped for an academic job, but he had already fallen in with too radical a group of thinkers and there was no real prospect. The German Ideology, co-written with Engels in 1845, was also unpublished but this is where we see Marx beginning to develop his theory of history. The works so far mentioned amount only to a small fragment of Marx’s opus, which will eventually run to around 100 large volumes when his collected works are completed. 2. 2.1 ‘On The Jewish Question’ 2.2 ‘Contribution to a Critique of Hegel’s Philosophy of Right, Introduction’ 3.
Rationalism vs. Empiricism 1. Introduction The dispute between rationalism and empiricism takes place primarily within epistemology, the branch of philosophy devoted to studying the nature, sources, and limits of knowledge. What is the nature of propositional knowledge, knowledge that a particular proposition about the world, ourselves, morality, or beauty is true? The disagreement between rationalism and empiricism primarily concerns the second question, regarding the sources of our concepts and knowledge. There are three main theses that are usually seen as relevant for drawing the distinction between rationalism and empiricism, with a focus on the second question. The Intuition/Deduction Thesis: Some propositions in a particular subject area, S, are knowable by us by intuition alone; still others are knowable by being deduced from intuited propositions. Intuition is a form of direct, immediate insight. According to the Innate Concept thesis, some of our concepts are not gained from experience. 1.1 Rationalism