scholarly journals Teori Epistemologi Islam; Telaah Kritis Pemikiran Mulyadhi Kartanegara

SIASAT ◽  
2018 ◽  
Vol 2 (2) ◽  
pp. 1-8
Author(s):  
Deden Ridwan
Keyword(s):  
Science And Religion ◽  
History Of Thought ◽  
Scientific Disciplines ◽  
History Of ◽  
The Senses ◽  
The Mind

Mystic-philosophical, according to Mulyadi Kartanegara, is a space where there is a struggle between the senses, the mind and the heart which are interrelated to provide knowledge about humans. These three icons then form the foundation of Islamic epistemology, in this case mystico-philosophical. However, these three things have been said to have not yet run out in love in reconciling science between religion and philosophy, science and religion, religion and other scientific disciplines, even creating sharp abyss. Over the course of the history of thought, the gulf continues to be pursued to be synergized in unity and to eliminate the gulf, according to Mulyadhi Kartanegara, is mystico-philosophical.

Mind-Brain Analogies

1972 ◽  
Vol 1 (4) ◽  
pp. 457-472 ◽  
Author(s):  
Alan R. White
Keyword(s):  
The Body ◽  
History Of Thought ◽  
History Of ◽  
The Mind ◽  
The Brain

In the history of thought the relation between the mind and the body has been discussed in terms of various analogies. Plato, for example, examined the analogy of a man and his clothes and of the music of an instrument and the instrument itself; Aristotle advocated the analogy of an instrument's capacity and the instrument itself; Descartes alluded to that of a pilot and his ship; and Ryle derided that of a ghost and a machine.What I wish to discuss, however, are the analogies used by contemporary philosophers to explain their theory that the mind is the brain, that the mind's states, capacities and qualities are the brain's states, capacities and qualities, that our thoughts and our thinking are brain elements and brain movements and that our mental experiences, such as having images or sensations, are brain processes. Various analogies have been advanced to explain the sense in which one of the former is one of the latter.

How Homo economicus lost her mind and how we can revive her

2018 ◽  
Vol 41 ◽  
Author(s):  
Peter DeScioli
Keyword(s):  
Economic Thought ◽  
History Of Economic Thought ◽  
Homo Economicus ◽  
Economic Theories ◽  
Target Article ◽  
History Of ◽  
The Mind ◽  
And Behavior

AbstractThe target article by Boyer & Petersen (B&P) contributes a vital message: that people have folk economic theories that shape their thoughts and behavior in the marketplace. This message is all the more important because, in the history of economic thought, Homo economicus was increasingly stripped of mental capacities. Intuitive theories can help restore the mind of Homo economicus.

Tadeusz Tomaszewski and His Theory of Action

1996 ◽  
Vol 1 (1) ◽  
pp. 51-55 ◽  
Author(s):  
Maria Materska
Keyword(s):  
Theory Of Action ◽  
Scientific Disciplines ◽  
History Of

Tadeusz Tomaszewski, born in 1910, graduate of the Jan Kazimierz University, Lvov, doctor honoris causa of Marja Sklodowska-Curie University, Lublin, is an exceptional figure in the history of Polish psychology. His scientific accomplishments and organizational talents, multipled by the achievements of his students, had a decisive impact on the shape and prestige of Polish psychology among other scientific disciplines and determined the rank of Polish psychology in the international arena.

Theodor W. Adorno

2018 ◽  
Author(s):  
Colby Dickinson
Keyword(s):  
The Other ◽  
History Of Thought ◽  
History Of ◽  
The One

In his somewhat controversial book Remnants of Auschwitz, Agamben makes brief reference to Theodor Adorno’s apparently contradictory remarks on perceptions of death post-Auschwitz, positions that Adorno had taken concerning Nazi genocidal actions that had seemed also to reflect something horribly errant in the history of thought itself. There was within such murderous acts, he had claimed, a particular degradation of death itself, a perpetration of our humanity bound in some way to affect our perception of reason itself. The contradictions regarding Auschwitz that Agamben senses to be latent within Adorno’s remarks involve the intuition ‘on the one hand, of having realized the unconditional triumph of death against life; on the other, of having degraded and debased death. Neither of these charges – perhaps like every charge, which is always a genuinely legal gesture – succeed in exhausting Auschwitz’s offense, in defining its case in point’ (RA 81). And this is the stance that Agamben wishes to hammer home quite emphatically vis-à-vis Adorno’s limitations, ones that, I would only add, seem to linger within Agamben’s own formulations in ways that he has still not come to reckon with entirely: ‘This oscillation’, he affirms, ‘betrays reason’s incapacity to identify the specific crime of Auschwitz with certainty’ (RA 81).

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