Experiments on choice blindness support von Hippel & Trivers's (VH&T's) conception of the mind as fundamentally divided, but they also highlight a problem for VH&T's idea of non-conscious self-deception: If I try to trick you into believing that I have a certain preference, and the best way is to also trick myself, I might actually end up having that preference, at all levels of processing.

I review Michael T. Ferejohn's "Formal Causes: Definition, Explanation, and Primacy in Socratic and Aristotelian Thought".

Le P. D. M. De Petter, o.p., fondateur de cette revue dont il assuma la direction jusqu'à sa mort, survenue le 6 avril 1971, publia pendant sa vie divers articles qui ont suscité, à bon droit, l'intérêt du public philosophique. Ces études demeurent cependant fragmentaires par rapport à sa vision philosophique globale, telle qu'elle est exprimée dans ses cours non publiés. Elles ne reçoivent d'ailleurs leur pleine signification qu'à partir de cette vue d'ensemble. Le présent exposé a pour objectif (...) d'initier les lecteurs aux idées maîtresses de cette œuvre. Il n'a par conséquent d'autre prétention que de rendre fidèlement la pensée du P. De Petter. Il s'agit surtout de deux cours, qui sont étroitement liés : l'un d'anthropologie, l'autre de métaphysique. Le premier constitue le fondement du deuxième lequel, à son tour, complète le premier, en sorte que les deux forment une parfaite unité. De Petter révèle à travers ses cours une ligne de pensée très personnelle et originale. Sans doute en était-il conscient et il n'hésita pas à remettre en question toute la philosophie occidentale. Il y décelait une double erreur : d'une part une vision défectueuse et unilatérale de l'unité complexe de l'homme, d'autre part une interprétation insuffisante de l'ouverture humaine sur la réalité en soi et indépendante. En ce qui concerne le premier point, De Petter insiste sur le dualisme qui domine, quasiment sans contestation, toute la philosophie occidentale, et qui n'est contredit que par l'antidualisme des phénoménologues ; d'autre part il souligne les déficiences de cet antidualisme. Le dualisme n'a pas su rendre compte de l'unité humaine, tandis que l'antidualisme l'exagérait au point d'oublier la complexité de l'homme. En ce qui concerne le second point – l'ouverture humaine sur la réalité en soi – De Petter insiste sur le conceptualisme de toute la philosophie jusqu'à Kant. L'erreur de celui-ci consistait à considérer les concepts comme l'expression adéquate de la réalité elle-même, qu'ils tendaient à supplanter. Ensuite, il signale la réduction de l'être à l'être-pour-moi, prônée depuis Kant. Sur ce point également, la position de De Petter consiste à refuser les deux erreurs mentionnées. Aux phénoménologues, il imprunta tous les facteurs qui relativisent la connaissance humaine, mais à son avis l'affirmation de tout relativisme reste en deça de sa propre implication. Cette affirmation, en effet, prouve l'intentionalité foncière de la conscience sur la réalité même. C'est par cette intentionalité que la métaphysique devient possible. Celle-ci pourtant devra s'accorder au réalisme tel que De Petter le conçoit. Par ce réalisme il faut comprendre que la conscience humaine, à travers toutes les formes de relativité, vise l'absolu sans pouvoir y accéder. Dans cette ligne de pensée, la métaphysique ne fera que se rapprocher du mystère de la réalité toujours inaccessible. Sera-t-elle pour autant une métaphysique du silence ? Non pas. De Petter estime que le mystère de Dieu se montre – en tant que profondeur insondable – à travers l'insuffisance, la contingence ou le vide intérieur de notre monde. Signalons, pour terminer, que De Petter avance dans ses cours, une critique perspicace et profonde des thèses principales de l'anthropologie et de la métaphysique scolastiques. (shrink)

The urgency of the paper is to explore the impact of the latest discoveries of the exact and human sciences on the activities of higher education in its ideological perspective. There is a tendency to increasing interest of medical students not only in professional issues, but also in the general atmosphere of changes in health care and the requirements already formulated by the society of the future. The purpose of the article is to continue our study of the historical and (...) philosophical evolution of humanistic ideas and views from the ideas of the times of Antiquity up to modern theories and futuristic predictions. The problem of the study is to analyze the phenomenon of transhumanism as the result of unrealistic expectations about the easy implementation of most people's dreams of health, happiness and even immortality. The prospects of development of means and methods of "artificial intelligence" are also studied. The research methods consist of combining the achievements of classical philosophy with the successes of the youngest sciences that study human beings, operate large data, use foresight and other means of forecasting. The central new notions are noosciences and nootechnologies, which are able to save mankind from the threats to its existence. Results of the research : a philosophical analysis of the new worldview – transhumanism has been undertaken in the article. The reasons for its appearance in the second half of the twentieth century are explained. The social and scientific sources and the main stages of the consolidation of supporters of transhumanism in the world and national associations have been studied. The variety of proposals of transhumanists and their relative unity as to the need for "human perfection" have been also studied. The main variants of "Transhumanistic manifestos " have been analyzed and showed the existence of two flows of proposals - technological and those oriented on changes in human behavior. It is proved that in our time transhumanism is an option of fundraising - the collection of donations from the very rich people who strive to live longer than it is possible now. It is indicated that transhumanism is supported by the male segment of the citizens of the West, who are keen on technological progress and, above all, fear of death. The position of T-m is positive for medical research. The conclusion s of our study showed the fact that existing variants of transhumanistic studies use only a minority of modern and promising technologies. Even leading scientists from Western Europe do not notice that among the nanotechnologies, the number of environmentally friendly nootechnologies is slowly growing. A group of scholars are studying these technologies and offering an increasing number of noosciences. We have chosen for our study the notion of "noohumanism". The article proves that in worldview and educational aspects noohumanism based on the noosciences has not only significant creative advantages over transhumanism, but is also devoid of its shortcomings. Medical and other sectors of higher education in Ukraine should rely on noohumanism, not transhumanism. (shrink)

Sociological pscychological problems; Islam; essays.

If all or any of our MSS. dated from 800 or 900 B.C., it might be of importance to note θέλεις for the regular epic form ⋯θέλεις and even to print it so in the text, otherwise it is negligible. More worthyof attention is the punctuation after ⋯μo⋯μαι. The presence of ὑπίσχoμαι in the next line is held to justify the stop given above, otherwise the comma, as in Gemoll's edition, would be sufficient or more than sufficient. For in accordance (...) with Homeric usage we might read:πατρòς κεϕαλήν μέγαν ὃρκoν ⋯μo⋯μαιμή μέν ⋯γώ μητ' αὐτòς—ὑπίσχoμαι—αἴτιoς εἶναι. (shrink)

Commentary on Tarkasaṅgraha of Annambhaṭṭa, active 17th century, treatise on the fundamentals of Nyaya philosophy.

On divine reincarnations (avatars) in Hindu mythology.

The paper gives an account of Št?pan Launer’s conception od modernization as developed in his work The Nature of Slavdom. The theoretical background of the paper is the distinction between national-emancipatory project, based on ethnic identity, and the modernization project, which focused on education and shared political identity indifferent to the emancipatory agenda of the linguistic nationalism. The basis of Launer’s considerations is philosophy of history, deriving from Hegel’s thesis, according to which the subjects of progress are always nations, which (...) create the history and represent the standard. Launer does not believe in romantic philosophy of revealing a specific common identity. Rather, he claims, that a civilization/historical achievment is possible only through adopting contemporary educational standard. In this sense, the contribution of Slavdom to the history is possible only through creative adopting of the contemporary English -French-Italian-German educational standards, rather than on the basis of a primordial constitution od national entity with its ideologically justified historical mission. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

To compare a novel to a work of philosophy is, admittedly, a risky exercise in analogy. When the novelist is Lawrence and the philosophical text is the ponderous and dialectical Being and Nothingness, such a comparison may seem willfully perverse and peculiarly open, insofar as it deals with Lawrence's great theme of sexuality, to his anathema of "sex in the head." Furthermore, modern criticism, especially in the Anglo-Saxon world, has tended to be wary of critical approaches that lean on notions (...) that are not derived from literature itself - a tendency that is being reinforced these days by the structuralist insistence on the "literariness" of the Text. Now, despite its metaphorical statement as a form of dramatic "gesture," Sartre's book is very definitely not a work of literature. T.H. Adamowski, associate professor of English at Erindale College, the University of Toronto, has written articles on English, American, and French literature. This essay is part of a larger study on progress on Lawrence's "sexual poetics.". (shrink)

Study on religious and philosophical works of Gopālanidhi Tivārī, 1921-2000, Hindu scholar.

Study of the impact of ragas of Hindustani classical music on human body and mind.