Symbolic Thought

Author(s):  
Erin Rotheram-Fuller
Keyword(s):  
Author(s):  
Bart J. Wilson

What is property, and why does our species happen to have it? The Property Species explores how Homo sapiens acquires, perceives, and knows the custom of property, and why it might be relevant for understanding how property works in the twenty-first century. Arguing from some hard-to-dispute facts that neither the natural sciences nor the humanities—nor the social sciences squarely in the middle—are synthesizing a full account of property, this book offers a cross-disciplinary compromise that is sure to be controversial: All human beings and only human beings have property in things, and at its core, property rests on custom, not rights. Such an alternative to conventional thinking contends that the origins of property lie not in food, mates, territory, or land, but in the very human act of creating, with symbolic thought, something new that did not previously exist. Integrating cognitive linguistics with the philosophy of property and a fresh look at property disputes in the common law, this book makes the case that symbolic-thinking humans locate the meaning of property within a thing. The provocative implications are that property—not property rights—is an inherent fundamental principle of economics, and that legal realists and the bundle-of-sticks metaphor are wrong about the facts regarding property. Written by an economist who marvels at the natural history of humankind, the book is essential reading for experts and any reader who has wondered why people claim things as “Mine!,” and what that means for our humanity.


2021 ◽  
Vol 32 (2) ◽  
pp. 292-300
Author(s):  
Stephen Ferrigno ◽  
Yiyun Huang ◽  
Jessica F. Cantlon

The capacity for logical inference is a critical aspect of human learning, reasoning, and decision-making. One important logical inference is the disjunctive syllogism: given A or B, if not A, then B. Although the explicit formation of this logic requires symbolic thought, previous work has shown that nonhuman animals are capable of reasoning by exclusion, one aspect of the disjunctive syllogism (e.g., not A = avoid empty). However, it is unknown whether nonhuman animals are capable of the deductive aspects of a disjunctive syllogism (the dependent relation between A and B and the inference that “if not A, then B” must be true). Here, we used a food-choice task to test whether monkeys can reason through an entire disjunctive syllogism. Our results show that monkeys do have this capacity. Therefore, the capacity is not unique to humans and does not require language.


Author(s):  
Paul K Wason

The dawn of culture and its subsequent elaboration is one of the most important developments in the history of life. It is now recognized that culture, at least in a minimalist sense of behavioral traditions shaped by social learning, is found widely throughout the animal kingdom.  And this fact, perhaps ironically for those of a reductionist bent, has made possible new understandings of just how distinctive humans are, especially in terms of symbolic thought, cooperativity far beyond genetic relatedness, the cumulative nature of our cultures, and our pervasive sense of transcendence. Yet, nearly 150 years after Tylor’s Primitive Culture, we are still coming to appreciate in sometimes surprising new ways how the phenomenon of culture is transforming this planet. I suggest that despite the apparent pervasiveness of the concept, or at least the word, in both scholarly and everyday discourse, we have yet to appreciate the full potential of the concept of culture as an intellectual tool. Through brief exploration of five different situations in which it is useful, I hope to illustrate the importance of the phenomenon and show the untapped potential of the concept. 


Author(s):  
Rachel E. White ◽  
Stephanie M. Carlson ◽  
Philip David Zelazo
Keyword(s):  

2020 ◽  
pp. 42-59
Author(s):  
Bart J. Wilson

The custom of property emerges out of the social practice of tool use in primates when symbolic thought is applied to it. Primates socially transmit tool practices, but humans share meaning-laden customs. The thingness of property as a custom comes from tools. Tool use is embodied knowledge, and property embodies the claim, “This is mine!” Humans socially transmit property with moral force. With symbolic thought, we can think about our actions, or others’, in the past and in the future, and we can evaluate them to be good or bad. We contemplate our conduct and our character in regards to the connections we make with things.


Shadow Sophia ◽  
2021 ◽  
pp. 38-59
Author(s):  
Celia E. Deane-Drummond

Paul Ricoeur represents an important source in Western culture who refuses to adopt a sharp separation between humanity and the rest of nature, while recognizing the importance of human distinctiveness. This chapter will engage Ricoeur’s works, beginning with Freedom and Nature, where he emphasizes the preconditions for human sin and the distinctions between scientific explanations and philosophical understanding. Another work, Fallible Man, distinguishes between the finite and infinite and describes the preconditions for human sin. Here, Ricoeur takes steps to fill in the gap between what he terms the pathétique of misery and the transcendental. He resists the idea that the source of evil arises directly from animal passions, but presents a more complex argument related to the force of what he terms ‘the fault’. In The Symbolism of Evil, Ricoeur further describes his recognition that the Fall of humanity admits a voluntary quality to specifically human sin; therefore, guilt is distinct from suffering. Ricoeur’s interpretation of the significance and problematic nature of Augustine’s account of the Fall is instructive in this respect. How far is the explicit human propensity for sin also dependent on prior language and symbolic thought? Ricoeur’s thought also frames the discussion that follows as a dialectical relationship between the natural propensity for evil and its voluntary, symbolic/semiotic character.


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