Why We Need Interperspectival Content

Author(s):  
Peter Ludlow

Perspectival content, or what is sometimes called indexical content, is critical to the proper understanding of human action and emotion, perception, consciousness, normative behavior and attitudes, and even linguistic rule following. Recent attempts to eliminate such contents are shown to be unsuccessful. Philosophers have disagreed about whether perspectival content is really a feature of the world, and they have disagreed about whether it is eliminable, but they have more or less been on the same page about one thing: Perspectival content, at least understood in a very weak sense of ‘content’ that includes narrow psychological states, is necessary for the explanation of human action, emotion, etc.

2019 ◽  
pp. 134-147
Author(s):  
Peter Ludlow

The preceding chapters made the case that perspectival contents are indispensible for accounts of human action, emotion, perception, normative behavior, computation, and information, and that they cannot be eliminated or replaced by aperspectival contents. One idea that has been widely held (and previously held by the author) is the idea that tensism is not compatible with the B-series conception of time. This chapter argues that competing accounts of tense—the A-series and the B-series—are in fact compatible. One can wed perspectival temporal contents to an aperspectival picture of the world without creating fatal philosophical puzzles. The solution, it is argued, is to deploy resources from the dynamic lexicon and understand that perspectival contents are not to be confused with their modes of expression.


2019 ◽  
pp. 155-181
Author(s):  
Peter Ludlow

The book has made the case that linguistic tense and other perspectival language are used to express interperspectival contents and that such contents are needed to explain and understand a number of phenomena, ranging from human action and emotion, to perception, consciousness, normative behavior (understood broadly enough to include the behavior of computers), etc. The fact that physics may not need perspectival contents does not undermine the case for such contents. Indeed, as this chapter argues, perspectival content is critical to the practice of scientific investigation (particularly in the context of scientific experimentation), and may well need to be a component in our base-level descriptions of the world. It is further argued that perspectival contents like tense are compatible with the Special Theory of Relativity, given our theory of the expression of interperspectival contents.


Author(s):  
Karin Nisenbaum

The concluding chapter draws on the story of Rosenzweig’s near conversion to Christianity and return to Judaism to explain why, for Kant and his heirs, what is at issue in reason’s conflict with itself is our ability to affirm both the value of the world and of human action in the world. The chapter explains why Rosenzweig came to view the conflict of reason as the manifestation of a more fundamental tension between one’s selfhood and one’s worldliness, which could only be dissolved by understanding human action in the world as the means by which God is both cognized and partly realized. To make Rosenzweig’s ideas more accessible, the chapter compares them with contemporary interpretations of Kant’s views on the nature of practical knowledge and (intentional) action. It also shows how the book’s take on the issues that shaped the contours of post-Kantian German Idealism can help us see that the conflict of reason can be regarded as the underlying concern that recent competing interpretations of this period share.


Author(s):  
Antonio Cassiano Julio Filho ◽  
Auro Tikami ◽  
Elaine de Souza Ferreira de Paula ◽  
Jhonathan Murcia Piñeros ◽  
George Favale Fernandes ◽  
...  

Annually, severe weather phenomena are responsible for tens of thousands of deaths and tens of billions of dollars of damage around the world. In Brazil, unlike other hydrometeorological events, severe atmospheric events are random and, therefore, do not have a sociospatial pattern. Because of that, there is a significant motivation to improve the prediction techniques for this kind of events, using high resolution numerical models. A large amount of high-quality observational data is required, including lightning data in a very short-range. In addition, the detection of lightning flashes produced by storms is important for a wide variety of applications and in some areas of scientific research, which include the understanding of the human action on the climate and how the climate change can affect the behavior of storms in long range. One method to monitor the lightning flashes is the implementation of sensors in satellites to obtain data. In this sense, the objective of the RaioSat project is to develop national technology for detecting lightning flashes from the space, in order to complement the existing data from the ground detection network, BrasilDAT. The main objective of this article is to present a methodology for the development of the RaioSat mission including some parts of the preliminary design and operational modes. Additionally, the article describes the expected results and the continuity of the project and a preliminary analysis of a constellation for future projects.


Author(s):  
William J. Abraham

In sorting through how best to understand the work of Christ we need a narrative that captures the core meaning of “atonement” and a way to deploy the various theories that abound in the tradition. At the root of the issue is a narrative of reconciliation that highlights the serious alienation that exists between human agents and God. Fixing this problem requires both divine and human action. Theories of atonement seek to spell out the divine action involved. Each has its own advantage in developing complementary descriptions of what has gone wrong with the world and how to fix it.


Author(s):  
David Egan

Heidegger claims that average everyday Dasein is inauthentic: we have a tendency—which Heidegger characterizes as ‘falling’—to disown or fail to acknowledge our own role in constituting the significance of our existence. A pivotal moment in turning us toward our authentic potentiality-for-being-a-self is the mood of anxiety in which we encounter the world as evacuated of significance. In such a mood, we come face to face with the essential open-endedness of our existence, which Heidegger characterizes as uncanny. Heidegger’s dynamic of falling and anxiety finds striking echoes in Wittgenstein’s treatment of rule following and scepticism. The sceptical challenge Wittgenstein confronts with regard to rule following resembles the mood of anxiety in which we are suddenly confronted with the sense that we have no good reason for going on as we have done until now.


Author(s):  
Rajeev Bhargava

Methodological individualists such as Mill, Weber, Schumpeter, Popper, Hayek and Elster argue that all social facts must be explained wholly and exhaustively in terms of the actions, beliefs and desires of individuals. On the other hand, methodological holists, such as Durkheim and Marx, tend in their explanations to bypass individual action. Within this debate, better arguments exist for the view that explanations of social phenomena without the beliefs and desires of agents are deficient. If this is so, individualists appear to have a distinct edge over their adversaries. Indeed, a consensus exists among philosophers and social scientists that holism is implausible or false and individualism, when carefully formulated, is trivially true. Holists challenge this consensus by first arguing that caricatured formulations of holism that ignore human action must be set aside. They then ask us to re-examine the nature of human action. Action is distinguished from mere behaviour by its intentional character. This much is uncontested between individualists and holists. But against the individualist contention that intentions exist as only psychological states in the heads of individuals, the holist argues that they also lie directly embedded in irreducible social practices, and that the identification of any intention is impossible without examining the social context within which agents think and act. Holists find nothing wrong with the need to unravel the motivations of individuals, but they contend that these motivations cannot be individuated without appeal to the wider beliefs and practices of the community. For instance, the acquiescence of oppressed workers may take the form not of total submission but subtle negotiation that yields them sub-optimal benefits. Insensitivity to social context may blind us to this. Besides, it is not a matter of individual beliefs and preferences that this strategy is adopted. That decisions are taken by subtle strategies of negotiation rather than by explicit bargaining, deployment of force or use of high moral principles is a matter of social practice irreducible to the conscious action of individuals. Two conclusions follow if the holist claim is true. First, that a reference to a social entity is inescapable even when social facts are explained in terms of individual actions, because of the necessary presence of a social ingredient in all individual intentions and actions. Second, a reference to individual actions is not even necessary when social facts are explained or understood in terms of social practices. Thus, the individualist view that explanation in social science must rely wholly and exhaustively on individual entities is hotly contested and is not as uncontroversial or trivial as it appears.


Author(s):  
Norman Lillegard

Some philosophers, taking their cue from Philosophical Investigations (PI) 243-315, suppose that a private language is objectionable only when its terms refer to Cartesian mental events. Others (notably Kripke) have focused on PI 201 and the surrounding remarks about rule following, and have explicated the notion of an objectionable private language as (roughly) that of a language used by just one isolated individual unsupported at any time by any source of external or community correction and approval. I attempt to defend Kripke's account against some objections proffered by Simon Blackburn. Blackburn supposes that individuals are no worse off than communities with respect to the difficulties raised by Kripke, and argues that the "paradox" of PI 201 can be avoided by a proper understanding of extended dispositions, and by grasping the possibility of private practices. But Blackburn misconstrues what it is to go on in the "same" way in following a rule, and ignores the place of constitutive rules in practices.


2020 ◽  
Vol 23 (1) ◽  
pp. 19-50
Author(s):  
Michael Baris

Abstract The rabbis portray two arenas in which Torah is studied. Above the terrestrial academy of the sages, the Rabbis posit a transcendent, celestial yeshiva. This dual system seems central to the rabbinic doctrine of retribution in a sequential afterlife. In contrast to the standard dualist reading and accepted dogma, I propose a monist’s reading of these aggadic texts, which sees a single arena of human action and endeavor, with multivalent significance. My starting point is the dramatic narrative of the persecution, flight, and ultimate death of one of the leading Talmudic sages, Rabba bar Naḥmani. These esoteric stories go beyond familiar taxonomies as modes of concealment. Not cyphers to be cracked, they offer a nuanced way of thinking about the world, accessible through narrative as an adaptive mode of transmission.


Author(s):  
Ed S. Tan

Entertainment is fun, and fun is an emotion. What fun is as an emotion, and how it depends on features of entertainment messages and on other emotions, needs to be understood if we want to explain the appeal of entertainment. Entertainment messages such as movies, stories, drama, games, and sports spectacles can move us in a great variety of ways. But characteristic for the use of all genres is a remarkable, intense focus on interacting with the entertainment message and the virtual world it stages. Gamers in action or listeners of radio drama tend to persist in using the message, apparently blind and deaf to any distraction. Persistence is emotion driven. Intrinsic pleasure in what is a playful activity drives this passionate persistence. Enjoyment, interest, or excitement and absorption are the emotions that make entertainees go for more fun in the ongoing use of an entertainment message. In the use of an entertainment message, these go-emotions complement emotional responses to what happens in the world staged by the message. Horror incites fear and disgust, while serious drama elicits sadness and bittersweet feelings. In our conception, go and complementary emotions are immediate effects of the use of entertainment content: I feel excitement and apprehension now, while I am watching this thriller. Models of distal effects of media entertainment, such as ones on mood, behavior, beliefs, attitudes, and preferences require a proper understanding of immediate emotional responses to concrete messages. The effects of entertainment are only incidental; the emphasis is on immediate emotional experiences in the use of entertainment messages. Immediate emotional responses can be understood and predicted from an analysis of entertainment messages. Entertainment comes in messages with a characteristic temporal structure. Entertainment emotions develop across the presentation time of the message. Their development can be captured and understood in models of a message’s emotion structure. The emotion structure of a message represents the dynamics of go and complementary emotions across consecutive events, such as story episodes or drama scenes, and within these. Research into the uses and effects of media entertainment has a long tradition. Immediate emotional responses to mediated entertainment messages have been theorized and researched since the seminal work of Dolf Zillmann in the 1970s. The state of the art in research on the entertainment emotions needs to be discussed—starting with a general model of these, and elaborating it for selected entertainment genres.


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