Results for 'Brian L. Cohen'

942 found
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  1.  21
    A powerful and efficient structural pattern recognition system.Brian L. Cohen - 1977 - Artificial Intelligence 9 (3):223-255.
  2. The truth about 'The truth about true blue'.Jonathan Cohen, C. L. Hardin & Brian P. McLaughlin - 2007 - Analysis 67 (2):162-166.
    It can happen that a single surface S, viewed in normal conditions, looks pure blue (“true blue”) to observer John but looks blue tinged with green to a second observer, Jane, even though both are normal in the sense that they pass the standard psychophysical tests for color vision. Tye (2006a) finds this situation prima facie puzzling, and then offers two different “solutions” to the puzzle.1 The first is that at least one observer misrepresents S’s color because, though normal in (...)
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  3. True colours.Jonathan Cohen, C. L. Hardin & Brian P. McLaughlin - 2006 - Analysis 66 (4):335-340.
    (Tye 2006) presents us with the following scenario: John and Jane are both stan- dard human visual perceivers (according to the Ishihara test or the Farnsworth test, for example) viewing the same surface of Munsell chip 527 in standard conditions of visual observation. The surface of the chip looks “true blue” to John (i.e., it looks blue not tinged with any other colour to John), and blue tinged with green to Jane.1 Tye then in effect poses a multiple choice question.
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  4.  47
    The Implications of Induction. By L. Jonathan Cohen. (London, Methuen, 1970. Pp. 248. Price £3.75.).Brian Carr - 1972 - Philosophy 47 (179):85-.
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  5.  23
    Review of Contemporary Debates in Philosophy of Mind, ed. Brian P. McLaughlin and Jonathan Cohen[REVIEW]Candace L. Shelby - 2009 - Essays in Philosophy 10 (1):114-122.
  6.  63
    L EONHART F UCHS, De historia stirpium commentarii insignes. With a Commentary by Karen Reeds. Octavo Digital Editions. Oakland: Octavo, 2003. ISBN 1-59110-051-8. £29.00, $30.00 . N ICOLAUS C OPERNICUS, De revolutionibus orbium coelestium libri VI. With a Commentary by Owen Gingerich. Octavo Digital Editions. Oakland: Octavo, 2003. ISBN 1-891788-14-0. £24.00, $40.00 . G ALILEO G ALILEI, Siderius Nuncius. With a Commentary by Albert van Helden. Octavo Digital Editions. Oakland: Octavo, 2003. ISBN 1-891788-12-4. £15.00, $25.00 . R OBERT H OOKE, Micrographia. With a Commentary by Brian J. Ford. Octavo Digital Editions. Oakland: Octavo, 2003. ISBN 1-891788-02-7. £29.00, $30.00 . B ENJAMIN F RANKLIN, Experiments and Observations on Electricity. With a Commentary by I. Bernard Cohen. Octavo Digital Editions. Oakland: Octavo, 2003. ISBN 1-891788-13-2. £23.00, $25.00. [REVIEW]John Henry - 2005 - British Journal for the History of Science 38 (3):361-362.
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  7.  25
    Big–Thick Blending: A method for mixing analytical insights from big and thick data sources.Brian L. Due & Tobias Bornakke - 2018 - Big Data and Society 5 (1).
    Recent works have suggested an analytical complementarity in mixing big and thick data sources. These works have, however, remained as programmatic suggestions, leaving us with limited methodological inputs on how to archive such complementary integration. This article responds to this limitation by proposing a method for ‘blending’ big and thick analytical insights. The paper first develops a methodological framework based on the cognitivist linguistics terminology of ‘blending’. Two cases are then explored in which blended spaces are crafted from engaging big (...)
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  8.  51
    Workplace Spirituality and Person–Organization Fit Theory: Development of a Theoretical Model.Brian L. Lancaster & Jason T. Palframan - 2019 - Journal of Human Values 25 (3):133-149.
    This article advances the theoretical and practical value of workplace spirituality by drawing on person–organization (PO) fit theory and transpersonal psychology to investigate three questions: (a) What antecedents lead individuals and organizations to seek and foster workplace spirituality? (b) What are the perceived spiritual needs of individuals, and how are those needs fulfilled in the workplace? and (c) What are the consequences of meeting spiritual needs as individuals perceive them? Using constructivist grounded theory, analysis of interview data from thirty-four participants (...)
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  9. Economics Without Ideology.Bernard L. Cohen - 1986
  10. of tHe qUALE and Its relatIon to tHe senses.Brian L. Keeley - 2009 - In Sarah Robins, John Symons & Paco Calvo, The Routledge Companion to Philosophy of Psychology. New York, NY: Routledge. pp. 71.
     
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  11.  32
    Thai Peasant Social Structure.Brian L. Foster & Jack M. Potter - 1978 - Journal of the American Oriental Society 98 (3):339.
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  12.  10
    The Intersection of Offline Learning and Rehabilitation.Brian P. Johnson, Leonardo G. Cohen & Kelly P. Westlake - 2021 - Frontiers in Human Neuroscience 15.
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  13. Making Sense of the Senses.Brian L. Keeley - 2002 - Journal of Philosophy 99 (1):5-28.
    How ought we differentiate the senses? What, say, distinguishes vision from audition? The question comes in two versions. First, there is the traditional problem of individuating the senses in humans. Second, there is also an important question about what sensory modalities we ought to attribute to non-human animals, a version of the question that has been virtually ignored by philosophers. Modality ought to be construed as an “avenue into” an organism for information external to the central nervous system. Six proposed (...)
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  14.  24
    The myth of kinesthetic aftereffect's nonreliability.Brian L. Mishara - 1986 - Behavioral and Brain Sciences 9 (4):747-748.
  15. Conspiracy Theory and (or as) Folk Psychology.Brian L. Keeley - 2023 - Social Epistemology 37 (4):413-422.
    One issue within conspiracy theory theory is whether, or to what extent, our central concept – – should map on to the common, lay sense of the term. Some conspiracy theory theorists insist that we use the term as everyday people use it. So, for example, if the term has a pejorative connotation in everyday parlance, then academic work on the concept should reflect that. Other conspiracy theory theorists take a more revisionist approach, arguing instead that while their use of (...)
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  16.  57
    Self-deception: A postmodern reflection.Brian L. Lewis - 1996 - Journal of Theoretical and Philosophical Psychology 16 (1):49-66.
    The traditional perspective on self-deception, which assumes that the mind can be simultaneously involved in contradictory stories, and that there is an integrated understanding of the "truth" somewhere inside, is apparent in most contemporary theories of psychology. A critique of the phenomenon from a postmodern perspective raises questions regarding these assumptions. Ideas from evolutionary biology and research concerning hypnotically induced amnesia are used to support the thesis that self-deception is more a cultural phenomenon maintained by the observer, than a natural (...)
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  17.  22
    Reframing Participation in Postsecondary STEM Education With a Representation Metric.Brian L. Zuckerman, William E. J. Doane & Christopher K. Tokita - 2015 - Bulletin of Science, Technology and Society 35 (5-6):125-133.
    Efforts aimed at broadening participation in science, technology, engineering, and mathematics (STEM) require a holistic presentation of the state of racial and gender participation. Statistics currently used to describe participation often include raw counts of degrees and the percentages of demographic groups receiving STEM degrees. While these data provide insights into demographic trends, they do not present the complete picture because these “traditional” statistics do not capture how well a field of study reflects—or is proportionally similar to—a larger body, such (...)
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  18.  34
    Commentary: Peering Inside the Black Box of Policy Interventions.Brian L. Wilcox & Arielle Deutsch - 2011 - Ethos: Journal of the Society for Psychological Anthropology 39 (4):477-480.
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  19. Toward global academic ethics through accountability systems.Brian L. Heuser & Timothy A. Drake - 2011 - In Tricia Bertram Gallant, Creating the ethical academy: a systems approach to understanding misconduct and empowering change in higher education. New York: Routledge.
     
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  20. Artificial life for philosophers.Brian L. Keeley - 1998 - Philosophical Psychology 11 (2):251 – 260.
    Artificial life (ALife) is the attempt to create artificial instances of life in a variety of media, but primarily within the digital computer. As such, the field brings together computationally-minded biologists and biologically-minded computer scientists. I argue that this new field is filled with interesting philosophical issues. However, there is a dearth of philosophers actively conducting research in this area. I discuss two books on the new field: Margaret A. Boden's The philosophy of artificial life and Christopher G. Langton's Artificial (...)
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  21.  78
    Speculative Fiction and the Philosophy of Perception.Brian L. Keeley - 2015 - Midwest Studies in Philosophy 39 (1):169-181.
    After first noting that I seek to broaden the definition of science fiction to a little more loosely defined speculative fiction, this essay explores four different ways in which fiction can work together with both the sciences and the philosophy of perception. This cooperation is needed because there is much about the sensory worlds of humans and non-human animals of which we continue to be ignorant. First, speculative fiction can be a source of hypotheses about the nature of the senses. (...)
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  22.  34
    Tibor Solymosi and John R. Shook : Neuroscience, Neurophilosophy, and Pragmatism: Brains at Work with the World: Directions in Philosophy and Cognitive Science, London: Palgrave MacMillan, 2014, 326pp, $110.00, ISBN 978-1-137-37607-7.Brian L. Keeley - 2016 - Minds and Machines 26 (4):477-482.
  23.  45
    Conspiracy theorists are not the problem; Conspiracy liars are.Brian L. Keeley - 2024 - Inquiry: An Interdisciplinary Journal of Philosophy.
    In an opinion piece in the Los Angeles Times (08/06/2022), entitled Alex Jones is no kind of ‘theorist’, LZ Granderson writes that although the ubiquitous recent ‘conspiracy theorist’ of American journalism is Alex Jones, that appellation is not appropriate. He argues that Jones rarely ‘theorizes’ about events; he simply lies about them. In past work, I have argued that the starting points of many conspiracy theories are two forms of errant data: ‘unaccounted for’ data and ‘contradictory’ data. But Granderson’s critique (...)
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  24. Is a belief in providence the same as a belief in conspiracy?Brian L. Keeley - 2018 - In Asbjørn Dyrendal, David George Robertson & Egil Asprem, Handbook of conspiracy theory and contemporary religion. Leiden: Brill. pp. 70-86.
    A common element of Western theism is a belief in Providence, in the sense of some kind of (perhaps unknown or inscrutable) Divine Plan for creation, especially if it involves Divine intervention in the world to see to it that His will be done. This positioning of God as a behind-the-scenes agent acting so as to bring about some end of His own desire has the flavor of conspiracy theory. Where some secular conspiracy theorists posit a cabal of powerful individuals (...)
     
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  25.  66
    Making Sense of the Senses: Individuating Modalities in Humans and Other Animals.Brian L. Keeley - 2011 - In Fiona Macpherson, The Senses: Classic and Contemporary Philosophical Perspectives. Oxford University Press USA. pp. 220.
    After first noting that I seek to broaden the definition of science fiction to a little more loosely defined speculative fiction, this essay explores four different ways in which fiction can work together with both the sciences and the philosophy of perception. This cooperation is needed because there is much about the sensory worlds of humans and non-human animals of which we continue to be ignorant. First, speculative fiction can be a source of hypotheses about the nature of the senses. (...)
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  26. God as the Ultimate Conspiracy Theory.Brian L. Keeley - 2007 - Episteme 4 (2):135-149.
    Traditional secular conspiracy theories and explanations of worldly events in terms of supernatural agency share interesting epistemic features. This paper explores what can be called “supernatural conspiracy theories”, by considering such supernatural explanations through the lens of recent work on the epistemology of secular conspiracy theories. After considering the similarities and the differences between the two types of theories, the prospects for agnosticism both with respect to secular conspiracy theories and the existence of God are then considered. Arguments regarding secular (...)
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  27. Brain stimulation for treatment and enhancement in children: an ethical analysis.Hannah Maslen, Brian D. Earp, Roi Cohen Kadosh & Julian Savulescu - 2014 - Frontiers in Human Neuroscience 8.
    Davis called for “extreme caution” in the use of non-invasive brain stimulation to treat neurological disorders in children, due to gaps in scientific knowledge. We are sympathetic to his position. However, we must also address the ethical implications of applying this technology to minors. Compensatory trade-offs associated with NIBS present a challenge to its use in children, insofar as these trade-offs have the effect of limiting the child’s future options. The distinction between treatment and enhancement has some normative force here. (...)
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  28. (2 other versions)Contemporary Debates in Philosophy of Mind.Brian P. McLaughlin & Jonathan Cohen (eds.) - 2007 - Wiley-Blackwell.
    Contemporary Debates in Philosophy of Mind showcases the leading contributors to the field, debating the major questions in philosophy of mind today. Comprises 20 newly commissioned essays on hotly debated issues in the philosophy of mind Written by a cast of leading experts in their fields, essays take opposing views on 10 central contemporary debates A thorough introduction provides a comprehensive background to the issues explored Organized into three sections which explore the ontology of the mental, nature of the mental (...)
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  29. Anthropomorphism, primatomorphism, mammalomorphism: Understanding cross-species comparisons.Brian L. Keeley - 2004 - Biology and Philosophy 19 (4):521-540.
    The charge that anthropomorphizing nonhuman animals is a fallacy is itself largely misguided and mythic. Anthropomorphism in the study of animal behavior is placed in its original, theological context. Having set the historical stage, I then discuss its relationship to a number of other, related issues: the role of anecdotal evidence, the taxonomy of related anthropomorphic claims, its relationship to the attribution of psychological states in general, and the nature of the charge of anthropomorphism as a categorical claim. I then (...)
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  30. Shocking lessons from electric fish: The theory and practice of multiple realization.Brian L. Keeley - 2000 - Philosophy of Science 67 (3):444-465.
    This paper explores the relationship between psychology and neurobiology in the context of cognitive science. Are the sciences that constitute cognitive science independent and theoretically autonomous, or is there a necessary interaction between them? I explore Fodor's Multiple Realization Thesis (MRT) which starts with the fact of multiple realization and purports to derive the theoretical autonomy of special sciences (such as psychology) from structural sciences (such as neurobiology). After laying out the MRT, it is shown that, on closer inspection, the (...)
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  31.  35
    Universal Advance Directives—Necessary but Not Sufficient.Brian L. Block, Alexander K. Smith & Rebecca L. Sudore - 2018 - Journal of Law, Medicine and Ethics 46 (4):988-990.
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  32. Nobody expects the Spanish inquisition! More thoughts on conspiracy theories.Brian L. Keeley - 2003 - Journal of Social Philosophy 34 (1):104-110.
    Largely a response to Lee Basham’s essay “Malevolent Global Conspiracy.” After presenting an update on the status of conspiracy theories surrounding the 1995 Oklahoma City bombing, I agree with Basham that falsification and paranoia are not effective ways to criticize conspiratorial thinking. However, I am not convinced with the case Basham presents against worries that conspiracy theories often falter by overestimating the ability of large, public institutions to be secretly and effectively controlled. His appeal to the historical record can be (...)
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  33. Conspiracy Theories and Public Trust.Brian L. Keeley - 2023 - In David Collins, Iris Vidmar Jovanović, Mark Alfano & Hale Demir-Doğuoğlu, The Moral Psychology of Trust. Lexington Books. pp. 197-213.
    What is the relationship between belief in (or other forms of engagement with) conspiratorial thinking and trust? To what extent does engagement with conspiracy theories lead to an erosion of trust in others, especially in public institutions? Further, would such an erosion of public trust constitute a reason for rejecting such engagement with conspiracy theories? In current philosophical discussions of the phenomenon of conspiracy theories, a number of scholars (e.g., M. R. X. Dentith, Lee Basham, Juha Räikkä, Pelkmans & Machold, (...)
     
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  34.  34
    Maternal and Child Sexual Abuse History: An Intergenerational Exploration of Children’s Adjustment and Maternal Trauma-Reflective Functioning.Jessica L. Borelli, Chloe Cohen, Corey Pettit, Lina Normandin, Mary Target, Peter Fonagy & Karin Ensink - 2019 - Frontiers in Psychology 10:447410.
    _Objective:_ The aim of the current study was to investigate associations, unique and interactive, between mothers’ and children’s histories of childhood sexual abuse (CSA) and children’s psychiatric outcomes using an intergenerational perspective. Further, we were particularly interested in examining whether maternal reflective functioning about their own trauma (T-RF) was associated with a lower likelihood of children’s abuse exposure (among children of CSA-exposed mothers). _Methods:_ One hundred and eleven children ( M age = 9.53 years; 43 sexual abuse victims) and their (...)
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  35. The Early History of the Quale and Its Relation to the Senses.Brian L. Keeley - 2009 - In Sarah Robins, John Symons & Paco Calvo, The Routledge Companion to Philosophy of Psychology. New York, NY: Routledge.
     
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  36. The credulity of conspiracy theorists: Conspiratorial, scientific & religious explanation compared.Brian L. Keeley - 2018 - In Joseph Uscinski, Conspiracy Theories and the People Who Believe Them. Oxford University Press. pp. 284-294.
    Where does entertaining (or promoting) conspiracy theories stand with respect to rational inquiry? According to one view, conspiracy theorists are open-minded skeptics, being careful not to accept uncritically common wisdom, exploring alternative explanations of events, no matter how unlikely they might seem at first glance. Seen this way, they are akin to scientists attempting to explain the social world. On the other hand, they are also sometimes seen as overly credulous, believing everything they read on the internet, say. In addition (...)
     
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  37.  14
    What Exactly is a Sense?Brian L. Keeley - 2013 - In Julia Simner & Edward M. Hubbard, Oxford Handbook of Synesthesia. Oxford University Press.
    What exactly is a sense, such that synaesthesia can be characterized as a "union" of them? This chapter explores the relationship between the neuropsychological phenomenon of synaesthesia and our understanding of the senses, particularly how many there are. After giving a brief introduction to our understanding of the senses and synaesthesia, I then present three different accounts of the nature of the senses. Each of these is derived from different aspects of our commonsense understanding of the senses, including the nature (...)
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  38. Self or no-self? Converging perspectives from neuropsychology and mysticism.Brian L. Lancaster - 1993 - Zygon 28 (4):507-526.
  39.  20
    Natural Mind.Brian L. Keeley - 2015 - In Kelly James Clark, The Blackwell Companion to Naturalism. Hoboken: Wiley-Blackwell. pp. 196–208.
    Naturalism concerning the mental is the belief that the tools and concepts of natural science are necessary to achieve an understanding of the mind. After briefly setting the stage of naturalism and the mind, I pose the question of naturalism about the mind in its historical context, comparing the development of naturalist approaches to philosophy of mind to Russell's “hiving off” model of the history of Western philosophy, in which parts of philosophy have split away from the field as we (...)
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  40. On the relationship between cognitive models and spiritual maps. Evidence from Hebrew language mysticism.Brian L. Lancaster - 2000 - Journal of Consciousness Studies 7 (11-12):11-12.
    It is suggested that the impetus to generate models is probably the most fundamental point of connection between mysticism and psychology. In their concern with the relation between ‘unseen’ realms and the ‘seen’, mystical maps parallel cognitive models of the relation between ‘unconscious’ and ‘conscious’ processes. The map or model constitutes an explanation employing terms current within the respective canon. The case of language mysticism is examined to illustrate the premise that cognitive models may benefit from an understanding of the (...)
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  41. Neuroethology and the philosophy of cognitive science.Brian L. Keeley - 2000 - Philosophy of Science 67 (S1):404-418.
    Neuroethology is a branch of biology that studies the neural basis of naturally occurring animal behavior. This science, particularly a recent program called computational neuroethology, has a similar structure to the interdisciplinary endeavor of cognitive science. I argue that it would be fruitful to conceive of cognitive science as the computational neuroethology of humans. However, there are important differences between the two sciences, including the fact that neuroethology is much more comparative in its perspective. Neuroethology is a biological science and (...)
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  42. Paul Churchland.Brian L. Keeley (ed.) - 2005 - Cambridge: Cambridge University Press.
  43. The Digital Mind: How Computers (Re)Structure Human Consciousness.Brian L. Ott - 2023 - Philosophies 8 (1):4.
    Technologies of communication condition human sense-making. They do so by creating the social environment we inhabit and extending their structural biases and logics through human use. As such, this essay inquires into the prevailing habits of mind in the digital era. Employing a media ecology of communication, I argue that digital computers and microprocessors are defined by three structural properties and, hence, underlying logics: digitization (binary code), algorithmic execution (input/output), and efficiency (machine logic). Repeated exposure to these logics cultivates a (...)
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  44.  37
    RoboDoc: Semiotic resources for achieving face-to-screenface formation with a telepresence robot.Brian L. Due - 2021 - Semiotica 2021 (238):253-278.
    Face-to-face interaction is a primordial site for human activity and intersubjectivity. Empirical studies have shown how people reflexively exhibit a face orientation and work to establish a formation in which everyone is facing each other in local participation frameworks. The Face has also been described by, e.g., Levinas as the basis for a first ethical philosophy. Humans have established these Face-formations when interacting since time immemorial, but what happens when one of the participants is present through a telepresence robot? Based (...)
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  45.  44
    Visual rhetoric and/as critical pedagogy.Brian L. Ott & Greg Dickinson - 2009 - In Andrea A. Lunsford, Kirt H. Wilson & Rosa A. Eberly, SAGE Handbook of Rhetorical Studies. SAGE.
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  46.  20
    Drug enforcement: Controlled Substances Act inapplicable to medicinal marijuana.Brian L. Muldrew - 2004 - Journal of Law, Medicine and Ethics 32 (2):371.
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  47.  40
    The Legality of Biometric Screening of Professional Athletes.Jessica L. Roberts, I. Glenn Cohen, Christopher R. Deubert & Holly Fernandez Lynch - 2017 - American Journal of Bioethics 17 (1):65-67.
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  48. Against the global replacement: On the application of the philosophy of artificial intelligence to artificial life.Brian L. Keeley - 1994 - In C.G. Langton, Artificial Life III: Proceedings of the Workshop on Artificial Life. Reading, Mass: Addison-Wesley.
    This paper is a complement to the recent wealth of literature suggesting a strong philosophical relationship between artificial life (A-Life) and artificial intelligence (AI). I seek to point out where this analogy seems to break down, or where it would lead us to draw incorrect conclusions about the philosophical situation of A-Life. First, I sketch a thought experiment (based on the work of Tom Ray) that suggests how a certain subset of A-Life experiments should be evaluated. In doing so, I (...)
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  49. Nonhuman animal senses.Brian L. Keeley - 2015 - In Mohan Matthen, The Oxford Handbook of the Philosophy of Perception. New York, NY: Oxford University Press UK.
    How ought we to determine the senses of nonhuman animals? To answer that question, we first need to determine the relationship between our understanding of nonhuman animal senses and those of humans; should the two accounts be continuous or discontinuous with one another? In this chapter, I argue that regardless of how we answer these questions, the understanding of nonhuman animal senses is philosophically interesting and should receive more attention than it has to date. Nonhuman animal senses such as infrared (...)
     
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  50.  65
    What kinds of kind are the senses?Brian L. Keeley - unknown
    In Western common sense, one speaks of there being five human senses, a claim apparently challenged by the biological and psychological sciences. Part of this challenge comes in the form of claiming the existence of additional senses. Part of the challenge comes from positing multiple senses where common sense only speaks of one, such as with the fractionation of “touch” into pressure and temperature senses. One conceptual difficulty in thinking about the number and division of senses is that it's not (...)
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