Given the recent interest in the subjective or phenomenal dimension of consciousness it is no wonder that many authors have once more started to speak of the need for pheno- menological considerations. Often however the term ‘phenomenology’ is being used simply as a synonym for ‘folk psychology', and in our article we argue that it would be far more fruitful to turn to the argumentation to be found within the continental tradition inaugurated by Husserl. In order to exemplify this claim, (...) we criticize Rosenthal's higher-order thought theory as well as Strawson's recent contribution in this journal, and argue that a phenomenological analysis of the nature of self-awareness can provide us with a more sophisticated and accurate model for understanding both phenomenal consciousness and the notion of self. (shrink)

We propose that typical schizophrenic delusions develop on the background of preexisting anomalies of self-experience. We argue that disorders of the Self represent the experiential core clinical phenomena of schizophrenia, as was already suggested by the founders of the concept of schizophrenia and elaborated in the phenomenological psychiatric tradition. The article provides detailed descriptions of the pre-psychotic or schizotypal anomalies of self-experience, often illustrated through clinical vignettes. We argue that delusional transformation in the evolution of schizophrenic psychosis reflects a global (...) reorganization of consciousness and existential reorientation, both of which radiate from a fundamental alteration of the Self. We critically address the contemporary cognitive approaches to delusion formation, often finding them inconsistent with the clinical features of schizophrenia or implausible from a phenomenological point of view. (shrink)

This essay is a chapter in a book about the concepts of will and action in late-antique philosophy. It focuses on Augustine of Hippo's concept of the will. Augustine is notorious for developing the concept of an 'evil will', something considered impossible in classical Aristotelian philosophy. The essay tries to show how Augustine developed this concept from an 'intellectualist' position. It argues that while it is true that later voluntarist philosophies could refer back to Augustine as a starting point, Augustine (...) himself must also be considered within the intellectualist tradition. (shrink)

This essay is a chapter in a book about the concepts of will and action in late-antique philosophy. It focuses on Augustine of Hippo's concept of the will. Augustine is notorious for developing the concept of an 'evil will', something considered impossible in classical Aristotelian philosophy. The essay tries to show how Augustine developed this concept from an 'intellectualist' position. It argues that while it is true that later voluntarist philosophies could refer back to Augustine as a starting point, Augustine (...) himself must also be considered within the intellectualist tradition. (shrink)

Delusions are usually defined as false beliefs about the state of affairs in the public world. Taking this premise as unquestionable, the debate in cognitive science tends to oscillate between the so-called 'rationalist approach'- proposing some breakdown in the central intellective modules embodying human rationality - and the 'empiricist approach' - proposing a primary peripheral deficit , followed by explanatory efforts in the form of delusions. In this article the foundational assumption about delusion is questioned. Especially in the case of (...) schizophrenia, delusions are not epistemic statements about external world but metaphorical reports of altered structure of experiencing . Delusions as epistemic statements or beliefs occur paradigmatically in delusional disorder . These two types of delusions are compared from a primarily phenomenological stance. (shrink)

In this response to Wiggins and Schwartz, Ratcliffe, and Stanghellini, we first wish to express our gratitude to Philosophy, Psychiatry, and Psychology for providing us the space to clarify our views and to overcome certain misunderstandings. Ratcliffe notes that our critique is "harsh," whereas Wiggins and Schwartz lament the fact that the debate "has taken the form of sometimes acid formulations and rejoinders . . . that lack the tone of mutual appreciation" (2011, 31). We deplore the fact that this (...) exchange was at all necessary, and we share Wiggins and Schwartz's concerns. However, we need to recall here and emphasize that our article originated as a response. It originated as a response to an article that was .. (shrink)

Buddhism has long been recognized as a religion of peace and non-violence. In today’s world, various conflicts take place between nations, religions, and ethnic groups. Buddha saw that people can live together freely as individuals, equal in principle, and therefore responsible for each other. Buddha explains that every member of the human family, man and woman alike, has an equal right to liberty. He recognized that each of us is just a human being like everyone else. The Buddha has given (...) this example in his own monasteries. The monks who belonged to different castes were given the opportunity to spend time together in the same monastery, which included holding meetings altogether, irrespective of ethnicity, caste, or religion, walking together in the Pindapātha, and holding Dhamma discussions together in the one Dhamma hall. The objective of this study is to identify Buddha’s teaching on social and ethnic harmony throughout the Buddhist scriptures (Pāli Canon) and consider its application in conflict resolution. Special attention will be paid to the doctrine preached by the Buddha which can be applied to build mutual understanding, relationships, and peace. The study method in this study is historical texts (Sutta Pitaka) content analysis and is carried out using the library survey methodology. (shrink)

Theories of mind draw on processes that represent mental states and their computational connections; simulation, in addition, draws on processes that replicate (Heal 1986 ) a sequence of mental states. Moreover, mental simulation can be triggered by input from imagination instead of real perceptions. To avoid confusion between mental states concerning reality and those created in simulation, imagined contents must be quarantined. Goldman bypasses this problem by giving pretend states a special role to play in simulation (Goldman 2006 ). We (...) argue that this path leads to the resurgence of the threat of collapse (Davies 1994 ), diluting the principled distinction between simulation and theory use. Exploration of a related method of real-mental states operating in a pretend mode leads to a factually untenable model. Our main goal here is to raise this problem as a challenge for Goldman’s reconfigured simulation theory. Only at the end we will briefly sketch a possible alternative way of quarantine that preserves the replicative element of simulation and avoids collapse. Figure 1 provides a guide to our argument. (shrink)

Following an ardent debate in the 1930s on the question over whether something like a "Christian philosophy" exists, as Etienne Gilson, Jacques Maritain, and others held, the term was used by many thinkers and rejected by many others, not only by Heidegger who called it a contradiction in terms, an "iron wood," but also by Thomists who wanted to see philosophy and Christian faith strictly separated. Seifert analyses five understandings of the term "Christian philosophy" which have never been expounded with (...) such clarity and which he rejects for different, partly for opposite, reasons. He presents these senses of Christian philosophy, and his reasons for rejecting them, in clear, straight-forward language. He presents for the first time a series of eleven wholly different and thoroughly positive and fruitful ways of understanding the term "Christian philosophy." Identifying and distinguishing these legitimate ways to speak of "Christian philosophy" shed light on the manifold fruitful relations between reason and faith. In a second part of the book, Seifert gives an example of Christian philosophy in the sense of a philosophy of religion that shows the absolute presupposedness and necessity of the existence of human, divine, and angelic free will to make any sense of divine revelation and of Christian religion. In a third part, he presents a penetrating analysis of seven indubitable evidences that demonstrate the nature and real existence of human free will. The book is introduced by the eminent Thomist philosopher, John Finnis. (shrink)

La controverse et le débat sur la phénoménologie transcendantale de Husserl et l’ontologie fondamentale de Heidegger sont devenus un thème central des révisions philosophiques, en grande partie et d’abord grâce aux efforts de philosophes tels que Ludwig Landgrebe, Eugen Fink et Roman Ingarden. Jan Patočka, lui aussi, a apporté une contribution importante au débat, qui n’est malheureusement pas toujours reconnue. Il présente une analyse fondamentale de la phénoménologie asubjective selon laquelle les philosophies de Husserl et de Heidegger n’ont pas entièrement (...) réussi à surmonter le cartésianisme et selon laquelle ces dernières n’ont pas donné les mêmes réponses à la question du fondement dernier de l’apparition de l’apparaissant. L’auteur de cet essai examine leurs contradictions de manière assez détaillée. Plus précisément, il vise à démontrer l’importance des critiques de Patočka pour comprendre sa doctrine non cartésienne de la phénoménologie asubjective, qui s’est en fait formée en opposition aux apparentes insuffisances tant de Husserl que de Heidegger. Le lecteur peut maintenant voir en détail comment Patočka lui-même cherche à y remédier dans sa pensée ultérieure et comment on peut échapper au péril du subjectivisme. Avec ces considérations en arrière-plan, cet exposé présente la phénoménologie asubjective comme une méthodologie philosophique viable et pertinente. (shrink)

Evolution is a time process. It proceeds in steps of definite length. The probability of each step is relatively high, so self organization of complex systems will be possible in finite time. Prerequisite for such a process is a selection rule, which certainly exists in evolution. Therefore, it would be wrong to calculate the probability of the formation of a complex system solely on the basis of the number of its components and as a momentary event.

Das Wort "Kultur" wird verschiedenartig gebraucht. Wir sagen beispielsweise über ein Volk, das Grosses geleistet hat, dass es ein Kulturvolk sei, während ein anderes, das nicht so viel geleistet hat, nicht als Kulturvolk bezeichnet wird. Dagegen sprechen wir beispielsweise von der Kultur der Steinzeit, obwohl die Menschen der Steinzeit viel primitiver waren, als das Volk, das wir nicht als Kulturvolk ansehen wollten. Wir erhalten eine Bestimmung des Begriffes "Kultur" in derjenigen Bedeutung, die alle Arten und Stufen der Kultur umfasst, und (...) die uns auch in der Bezeichnung "Kulturwissenschaft" entgegentritt, wenn wir den Unterschied zwischen den Dingen, die nicht als Kulturgegenstände bezeichnet werden, und den Dingen, die wir Kulturgegenstände nennen, möglichst richtig formulieren. Der Autor möchte folgende Formulierung vorschlagen: Alle Objekte und Verhaltungsweisen (Handlungen und Dispositionen zu Handlungen) die (infolge ihrer Aenlichkeit mit anderen) als Symptome für das Vorliegen von Symbolen, Erkenntnissen (hauptsächlich kausalen Erkenntnissen) und Zwecken (beziehungsweise Wünschen) zu verwerten sind, gehören zur Kultur. Die Definition des engeren Kulturbegriffes müsste etwa lauten: Zur Kultur gehören Objekte und Verhaltungsweisen, die als Symptome des Schöpferischen (des Grossen und zugleich Neuen) gewertet werden. Es kann hier eine Parallele gezogen werden zwischen den Unterschieden von Mensch und Tier einerseits und Mensch und -- sagen wir -- Uebermensch andrerseits. Das Wesentliche ist das Auftauchen von individuellen und nicht gattungsmässigen Zügen; die Tatsache, dass das Verhalten des genialen Menschen neu ist. In diesem Sinne sprechen wir auch von einem "Kulturvolk" insofern die geschaffenen Werke des betreffenden Volkes und seine Verhaltungsweisen Symptome sind für das Schöpferische der diesem Volke angehörenden Individuen. (shrink)

PREFACE Towards the end of his important article 'What is Phenomenology?" Adolf Reinach writes: When we wish to break with all theories and constructions in ...