First published in 1982. Routledge is an imprint of Taylor & Francis, an informa company.

The more primitive kind of reasoning described by Peacocke (1996) requires that one know one’s own thoughts without self-ascribing them. I call this kind of self-knowledge ‘acquaintance with one’s own thoughts.’ I investigate acquaintance with one’s own thoughts and show that it consists in one’s grasp of the propositional content of one’s own thoughts, and one acquires such knowledge by listening to one’s inner speech. I further investigate the relationship between acquaintance with one’s own thoughts and knowledge about one’s own (...) thoughts, showing how the latter inherits the peculiarities associated with the former. (shrink)

Mind &Language, Volume 34, Issue 3, Page 376-392, June 2019.

Discussions about the extended mind have ‘extended’ in various directions in the last decades. While applied to other aspects of human cognition and even consciousness, the extended-mind hypothesis has also been criticized, as it questions fundamental ideas such as the image of a dual world, divided between an external and an internal domain by the border of ‘skin and skull’, the idea of a localized and constant decision center, and the role of internal representations. We suggest that the main virtue (...) of the hypothesis is not as a theory per se, but as a vaccine against persistent metaphysical prejudices about the mind’s structure, functions and borders. Being an hypothesis about the most efficient ways to combine resources and problems, and not a theory about the mind’s a-priori constitution, the extended mind view moves the focus from ontology to pragmatics and helps purify philosophy of mind from metaphysical remainders. (shrink)

Creativity is the hallmark of human cognition, yet scientific understanding of creative processes is limited. However, there is increasing interest in revealing the neural correlates of human creativity. Though many of these studies, pioneering in nature, help demystification of creativity, but the field is still dominated by popular beliefs in associating creativity with "right brain thinking", "divergent thinking", "altered states" and so on (Dietrich and Kanso, 2010). In this article, we discuss a computational framework for creativity based on Baars' global (...) workspace theory (Baars, 1988) enhanced with mechanisms based on information theory. Next we propose a neurocognitive architecture of creativity with a strong focus on various facets (i.e., unconscious thought theory, mind wandering, spontaneous brain states) of un/pre-conscious brain responses. Our principal argument is that pre-conscious creativity happens prior to conscious creativity happens prior to conscious creativity and the proposed computational model may provide a mechanism by which this transition is managed. This integrative approach, albeit unconventional, will hopefully stimulate future neuroscientific studies of the inscrutable phenomenon of creativity. (shrink)

Despite the variety of theories suggesting how human language might have evolved, very few consider the potential role of emotions in such scenarios. The few existing theories jointly highlight that gaining control over the production of emotional communication was crucial for establishing and maintaining larger social groups. This in turn resulted in the development of more complex social emotions and the corresponding sophisticated socio-cognitive skills to understand others’ communicative behavior, providing the grounds for language to emerge. Importantly, these theories propose (...) that the ability of controlling emotional communication is a uniquely human trait, an assumption that we will challenge. By taking a comparative approach, we discuss recent findings from behavioral and neurobiological studies from our closest relatives, the non-human primates, on the extent of control over their gestural, facial and vocal signals. This demonstrates that research foci differ drastically across these modalities, which further enhances the traditional dichotomy between emotional, involuntary facial and vocal expressions in contrast to intentionally, voluntarily produced gestures. Based on this brief overview, we point to gaps of knowledge in primate communication research and suggest how investigating emotional expressions in our closest relatives might enrich the road map towards the evolution of human language. (shrink)

Jean-Paul Sartre: Mind and Body, Word and Deed celebrates Sartre's polyvalence with an examination of Sartrean philosophy, literature, and politics. In four distinct yet related sections, twelve scholars from three continents examine Sartre's thought, writing and action over his long career. "Sartre and the Body" reappraises Sartre's work in dialogue with other philosophers past and present, including Maine de Biran, Maurice Merleau-Ponty and Didier Anzieu. "Sartre and Time" offers a first-hand account by Michel Contat of Sartre and Beauvoir working together, (...) and a "philosophy in practice" analysis by François Noudelmann. "Ideology and Politics" uses Sartrean notions of commitment and engagement to address modern and contemporary politics, including insights into Castro, De Gaulle, Sarkozy and Obama. Finally, an important but neglected episode of Sartre's life the visit that he and Beauvoir made to Japan in 1966 is narrated with verve and humour by Professor Suzuki Michihiko, who first met Sartre during that visit and remained in touch subsequently. Taken together, these twelve chapters make a strong case for the continued relevance of Sartre today. (shrink)

True, there may be two language-processing systems, lexicon and syntax. However, could we not say more than that they are computationally and linguistically distinct? Where are they in the brain, why are they where they are, and how can their distinctness and functional properties be explained by biological principles? A brain model of language is necessary to answer these questions. One view is that two different types of corticocortical connections are most important for storing rules and their exceptions: short-range connections (...) within the perisylvian language cortex and long-range connections between this region and other areas. Probabilities of neuroanatomical connections plus associative learning principles explain why different connection bundles specialize in rule storage versus exception learning. Linguistic issues related to language change and plural formation in German are addressed in closing. (shrink)

Originally published in 1957 and written by one of the 20th Century's leading botanists and a fierce advocate of organicism, this book explores concepts about man and his relation to life and the universe, and about the great creative and spiritual powers within and around him. The author provides answers to perennial human questions whilst discussing the problems of sin, justice, ugliness and beauty.

The topic of this thesis is the nature of human concepts understood as mental symbols or representations. ;Many discussions in this area presuppose an inferential model of concepts taken together with what I call the standard model of concept learning. An inferential model of concepts says that a concept's identity depends upon its participating in inferential dispositions linking it to certain other concepts. For example, one might think that part of what makes a mental symbol the concept BIRD is that (...) it participates in an inferential disposition linking it to the concept ANIMAL. The standard model of concept learning says that learning a concept involves assembling it from previously available concepts. For example, one might think that the concept BIRD is learned by putting together the concept ANIMAL with concepts like WING, FLIES, and so on, yielding a more complex structure. The standard model of concept learning presupposes a form of the inferential model of concepts. Thus one of the reasons many people endorse the inferential model is that they are committed to a broadly empiricist picture of the mind; they assume that most concepts are learned, so they must also assume that most concepts have the sort of structure that the model presupposes. ;My thesis challenges both of these points with respect to a class of concept that has been of central interest in philosophy and cognitive science, namely, the lexical concepts . I argue that the independent evidence for the inferential model in this case is no good and consequently that the standard model of concept learning doesn't work. Still, it remains plausible that many lexical concepts are learned. What we need are new learning models, ones that depart in significant ways from the standard model. I end the thesis by outlining a proposal that may work for the natural kind concepts. (shrink)

DESCARTES'S MAIN ARGUMENTS FOR DUALISM--FROM HIS INABILITY\nTO CONCEIVE MIND "APART FROM" BODY AND FROM PSYCHIC\nSIMPLICITY--ARE ESSENTIALLY ALIKE. BUT BOTH ARE AMBIGUOUS:\nDESCARTES VACILLATES BETWEEN USING GOD TO "VALIDATE" AN\nALREADY GIVEN DUALIST CONCLUSION AND USING THE GUARANTEE TO\nINFER DUALISM FROM THE EPISTEMIC POSSIBILITY OF A\nDISEMBODIED MIND. HIS THEORY OF REPRESENTATION LEAD HIM TO\nCONFUSE THESE STRATEGIES AND TO OVERLOOK THE PROBLEMS OF\nEACH. NONETHELESS, DESCARTES ANTICIPATES KANT'S INSIGHTS\nINTO THE FAILURES OF TRADITIONAL PHILOSOPHY OF MIND.

A great saint and a remarkable poet, Muni Kshamasagar had such self-awareness and dedication that he analyzed his own spiritual journey in its minutest detail. Born in an affluent Jain family, and growing up to become a technologist, Virendra Kumar (Muni Kshamasagar’s birth name), decided to give up all worldly pleasures and material belongings, and became a renunciate at a relatively young age of only twenty-three! He attained sainthood with the blessings of his guru at the age of twenty-five. Exceptionally (...) well read and a deep thinker, he kept a strict disciplined approach in his own life, yet always expressed extreme care and compassion toward others. His knowledge, approachability, and kindness frequently brought people close to him. His speaking style was very simple and touching, and often left the audiences spellbound. His intellect with its logical approach helped bring science and religion together to make them complementary rather than contradictory. This approach is well reflected in the present book, which is a collection of his discourses. The aim of this book is to make people realize that their own actions (karmas) are the root cause of their suffering or happiness. To attain inner peace and have a blissful present and tomorrow, they need to act correctly, and if they want to know how to do this, this book is for them. (shrink)