Lotze, Rudolph Hermann (1817–81)

2018 ◽  
Author(s):  
David Sullivan
Keyword(s):  
General Principle ◽  
A Priori ◽  
Mental Life ◽  
Separate Spheres ◽  
System A ◽  
The World ◽  
Academic Philosophy ◽  
Teleological Interpretation ◽  
The Mind ◽  
The Universe

Lotze was among the pre-eminent figures in German academic philosophy between the demise of Absolute Idealism and the rise of Neo-Kantianism proper. He sought to avoid two extremes: first, that of an idealism which seeks to deduce the world from a single, general principle; and, second, that of a realism which, by divorcing reality from the mind, splits the world into two utterly separate spheres. The search for knowledge should be tempered by a recognition of the results of natural science and sobered by the awareness that reality will, by necessity, always outstrip thought. Furthermore, our mental life cannot be reduced to purely intellectual functions: feelings and evaluations, for example, are also an integral part of human existence. While there can be no a priori deduction of a metaphysical system, a teleological interpretation, which elucidates the ultimate value of man and the world, must supplement purely naturalistic explanation. The universe has the significance of an unfolding plan, where things are subject to the general laws of order, expressing spiritual import. In this way, Lotze combined a kind of respect for the findings of scientific research with his own peculiar idealistic programme.

scholarly journals In the footsteps of Einstein and Wiener

2021 ◽  
Author(s):  
Emir Ashursky
Keyword(s):  
Neural Networks ◽  
A Priori ◽  
Electron Neutrino ◽  
Self Organization ◽  
Mathematical Foundation ◽  
Molecular Models ◽  
Computer Clusters ◽  
Modern Computer ◽  
The World ◽  
The Universe

To date the recognition of universal, a priori inherent in them connection between the objects of the world around us is quite rightly considered almost an accomplished fact. But on what laws do these or those sometimes rather variegated systems function in live and inert nature (including - in modern computer clusters)? Where are the origins of their self-organization activity lurked: whether at the level of still hypothetical quantum-molecular models, finite bio-automata or hugely fashionable now artificial neural networks? Answers to all these questions if perhaps will ever appear then certainly not soon. That is why the bold innovative developments presented in following article are capable in something, possibly, even to refresh the database of informatics so familiar to many of us. And moreover, in principle, the pivotal idea developed here, frankly speaking, is quite simple in itself: if, for example, the laws of the universe are one, then all the characteristic differences between any evolving objects should be determined by their outwardly-hidden informative (or, according to author’s terminology - “mental") rationale. By the way, these are not at all empty words, as it might seem at first glance, because they are fully, where possible, supported with the generally accepted physical & mathematical foundation here. So as a result, the reader by himself comes sooner or later to the inevitable conclusion, to wit: only the smallest electron-neutrino ensembles contain everything the most valuable and meaningful for any natural system! At that even no matter, what namely global outlook paradigm we here hold...

Thought Experiments

Philosophy ◽  
2013 ◽  
Author(s):  
James Robert Brown ◽  
Michael T. Stuart
Keyword(s):  
Thought Experiment ◽  
A Priori ◽  
Thought Experiments ◽  
Widespread Agreement ◽  
The World ◽  
Set Up ◽  
The Mind ◽  
Insight Into

Thought experiments are performed in the imagination. We set up some situation, we observe what happens, then we try to draw appropriate conclusions. In this way, thought experiments resemble real experiments, except that they are experiments in the mind. The terms “thought experiment,” “imaginary experiment,” and “Gedankenexperiment” are used interchangeably. There is no consensus on a definition, but there is widespread agreement on which are standard examples. It is also widely agreed that they play a central role in a number of fields, especially physics and philosophy. There are several important questions about thought experiments that naturally arise, including what kinds of thought experiments there are, what roles they play, and how, if at all, they work. This last question has been the focus of much of the literature: How can we learn something new about the world just by thinking? Answers range from “We don’t really learn anything new” to “We have some sort of a priori insight into how nature works.” In between there are a great variety of rival alternative accounts. There is still no consensus; debate is wide open on almost every question pertaining to thought experiments.

scholarly journals How Not to Know the Principle of Induction

2021 ◽  
pp. 1-12
Author(s):  
Howard Sankey
Keyword(s):  
A Priori ◽  
External World ◽  
Bertrand Russell ◽  
Interpretation Of Probability ◽  
Subjective Interpretation ◽  
Objective Interpretation ◽  
The World ◽  
The Mind

Abstract In The Problems of Philosophy, Bertrand Russell presents a justification of induction based on a principle he refers to as “the principle of induction.” Owing to the ambiguity of the notion of probability, the principle of induction may be interpreted in two different ways. If interpreted in terms of the subjective interpretation of probability, the principle of induction may be known a priori to be true. But it is unclear how this should give us any confidence in our use of induction, since induction is applied to the external world outside our minds. If the principle is interpreted in light of the objective interpretation of induction, it cannot be known to be true a priori, since it applies to frequencies that occur in the world outside the mind, and these cannot be known without recourse to experience. Russell’s principle of induction therefore fails to provide a satisfactory justification of induction.

scholarly journals Dualism or Duality?

1913 ◽  
Vol 6 (2) ◽  
pp. 156-171 ◽  
Author(s):  
John Wright Buckham
Keyword(s):  
The Third ◽  
The World ◽  
Principle Of Duality ◽  
The Mind ◽  
The Universe

Do we live in an intrinsically rent and warring world? or is the schism only apparent, veiling a fundamental and all-pervasive harmony? or is the universe of such a nature as to admit of a conflict which, though it has sprung up within it, is not of it?These three possibilities offer themselves to the mind that is trying to push through the world of appearances into the world of reality. The first is the conclusion of Dualism. The second is the conclusion of Monism. The third is an undifferentiated, but long prevalent and well-grounded, conviction, sometimes wrongly identified with dualism, sometimes with monism, but in reality independent of both. For want of a better term we may call it the principle of Duality.

scholarly journals LINGUISTIC MEANING AS A PART OF THE CONCEPTUAL MODEL OF THE WORLD

2020 ◽  
Vol 56 (S1) ◽  
Author(s):  
Marek Maciejczak
Keyword(s):  
Language Acquisition ◽  
Conceptual Model ◽  
Cognitive Processes ◽  
Speech Acts ◽  
Linguistic Meaning ◽  
Conceptual System ◽  
System A ◽  
New Meanings ◽  
The World ◽  
The Mind

The paper deals with the concept of the model of the word. It concerns a pre-linguistic stage of language acquisition, descriptive content of proper names and interpretation by means of a conceptual system. The model of the world comprises all aspects of being conscious. It is a system, a unity, a background of our conscious life; perception, language, notions, concepts, are its aspects. The more we know about cognitive processes, functions and structure of the mind, the be$er we understand the nature of language; the more we know about language, the better we understand the nature of the mind. Linguistic meaning as it was shown by the studies of language and categories acquisition, has its origin in the aforementioned model. That is why linguistic meanings are not ready-made contents, ideas, semantic entities, etc. but rather systems of procedures that constitute sense of speech acts. The approach to linguistic meaning as a part of an individual conceptual system, a system of information that mirrors cognitive, linguistic and non-verbal experience of an individual, is much of help in understanding efficacy of language, forming of beliefs, convictions, and also introducing new meanings.

scholarly journals LITERATURE IN PAINTING / PAINTING IN LITERATURE

2019 ◽  
Vol 7 (11) ◽  
pp. 5-9
Author(s):  
Shobhana Joshi
Keyword(s):  
Human Beings ◽  
The World ◽  
The Mind ◽  
The Universe

English : The world is pictorial, it is also a movie. "Who is this painter"! Do not know! But a small part of the universe is born in the middle of these pictures and movies, it is time-consuming. One watches these movies during the movement of breaths and stops. This which he sees, passes through the camera of his eyes and is printed in the mind and heart. He is restless. Let me share that print. A hieroglyph of this sharing from the rest. The script rang, the pictures were painted, the colors were unrefined. Manas became fertile, art enriched by imagination. Art grew to vibrancy from the sentiments of human beings progressed by primitive barbarism. The infinite beauty of the parallel vision of creation embodied dance art, singing art with Prabhavishnuta. The instruments were unmodified. When the replica of nature was found to be a sound form, the concrete shape from the soil and stone was found in the form of "sculpture". Hindi : सृष्टि चित्रलिखित सी है, चलचित्र भी है। ''ये कौन चित्रकार है''! पता नहीं! पर सृष्टि का एक क्षुद्र हिस्सा भर मनुष्य इन चित्रों-चलचित्रों के बीच ही जनमता है, काल-कवलित होता है। सांसों के आने-जाने और रूक जाने की अवधि में इन चलचित्रों को देखता है। यह जो वह देखता है, उसकी आँखों के कैमरे से गुजरकर दिल-दिमाग में छपता है। उसे बैचेनी होती है। उस छपे को साझा करूँ। इस साझा करने की बैचेनी से जनमी चित्रलिपि। लिपि की बेल फैली, चित्र रचे चितेरों ने, रंग अविष्कृत हुए। मानस उर्वर हुआ, कल्पना से कला समृद्ध हुई। आदिम बर्बरता से आगे बढ़े मनुष्य के भावों से कला को स्पन्दन मिला। सृष्टि के समानांतर दृष्टि के अपरिमित सौंदर्य ने प्रभविष्णुता के साथ नृत्य कला, गायन कला को मूर्त्त किया। वाद्य अविष्कृत हुए। प्रकृति की प्रतिकृति ध्वनि रूप पा गयी तो मिट्‌टी और पत्थर से ठोस आकार ''मूर्तिकला'' रूप में मिला।

scholarly journals The Primordial in the Philosophy of Nasir Khusraw

2020 ◽  
Vol 15 (4) ◽  
pp. 65-80
Author(s):  
T. G. Korneeva
Keyword(s):  
Word Of God ◽  
Material World ◽  
Necessary Being ◽  
Arab Muslim ◽  
The World ◽  
The Absolute ◽  
The Mind ◽  
Relationship Of ◽  
The Relationship ◽  
The Universe

The article deals with the problem of determining the primordial in the philosophy of Nasir Khusraw, the Isma‘ili thinker of the 11th century. It seems to be an obvious answer that «the primordial is God», but this statement becomes impossible in Isma‘ilism due to the absolute separation of the transcendent incomprehensible God from the world manifested in intelligible and sensuous diversity. The article deals with the origins of the problem of the relationship of the single original and the multiple world, gives a brief overview of solutions to this issue by different schools of Arab Muslim philosophy. Within the framework of Isma‘ilism, two schemes of the process of creation of the universe were proposed, one of which was actively developed by Nasir Khusraw. According to the views of the Isma‘ili philosopher, the basis of all things is the word of God: it has an absolute being and potentially contains all things. The consequence of the word of God is the Universal Mind, which is endowed with the necessary being and has knowledge of all things. The Universal Soul, which emerges from the Universal Mind, has the power to create and thereby materializes the knowledge of the Universal Mind in the diversity of the material world. So, what can be called the initial? God, in fact, is taken out of the field of reasoning, He only speaks His word. The word of God is the cause of all things, but it does not give existence to the world. The world is created by the universal Soul, it is its Creator, but the Universal Soul itself is the creation of the Universal Mind, the consequence of the word of God. In Nasir Khusraw’s doctrine of being it is impossible to distinguish a single primordial, its functions are distributed between the word of God, his inseparable consequence the Universal Mind and the Universal Soul which derived from the Mind.

The End of the Universe in Medieval Jewish Philosophy

AJS Review ◽  
1986 ◽  
Vol 11 (1) ◽  
pp. 53-77 ◽  
Author(s):  
Seymour Feldman
Keyword(s):  
General Principle ◽  
The Other ◽  
Greek Philosophy ◽  
Cosmological Principle ◽  
The Bible ◽  
Strict Interpretation ◽  
The World ◽  
History Of ◽  
Medieval Jewish Philosophy ◽  
The Universe

Both the Bible and the earliest Greek philosophers begin with accounts of the world's genesis. It is thus not surprising that medieval cosmological thought was preoccupied, perhaps obsessed, with the issue of creation. But what about the end of the world? If the universe had a beginning, does it necessarily have an end? Does creation imply destruction? On this topic the Bible is not so explicit and unambiguous. Greek philosophy, however, was virtually unanimous in claiming that whatever has a beginning will have an end, and that whatever will have an end had a beginning. If this cosmological principle is construed strictly, then the world's past and its future are essentially and necessarily linked together, such that the finitude of one entails the finitude of the other. This would mean that if the temporal history of the world is finite a pane ante, then by virtue of this cosmological principle it will have a temporal end a pane post. The most vigorous and detailed defense of the strict interpretation of this general principle was given by Aristotle, who attempted to prove it in his treatise On the Heavens. Henceforth, I shall refer to this principle as “Aristotle's theorem.”

Semantic Pragmatism and A Priori Knawledge (or ‘Yes we could all be brains in a vat’)

2001 ◽  
Vol 31 (4) ◽  
pp. 455-480 ◽  
Author(s):  
Henry Jackman
Keyword(s):  
A Priori ◽  
The Self ◽  
Semantic Externalism ◽  
Metaphysical Realism ◽  
The World ◽  
Rational Acceptability ◽  
The Mind ◽  
The Relationship ◽  
The Brain ◽  
Brain In A Vat

Hilary Putnam has famously argued that we can know that we are not brains in a vat because the hypothesis that we are is self-refuting. While Putnam's argument has generated interest primarily as a novel response to skepticism, he originally introduced his brain in a vat scenario to help illustrate a point about the ‘mind/world relationship.’ In particular, he intended it to be part of an argument against the coherence of metaphysical realism, and thus to be part of a defense of his conception of truth as idealized rational acceptability. Putnam's discussion has already inspired a substantial body of criticism, but it will be argued here that these criticisms fail to capture the central problem with his argument. Indeed, it will be shown that, rather than simply following from his semantic externalism, Putnam's conclusions about the self-refuting character of the brain in a vat hypothesis are actually out of line with central and plausible aspects of his own account of the relationship between our minds and the world.

scholarly journals „Platoński” Marsanes i jego pitagorejski wątek

Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 839-851
Author(s):  
Anna Z. Zmorzanka
Keyword(s):  
Sense Perception ◽  
Hierarchical Arrangement ◽  
The World ◽  
X 32 ◽  
The One ◽  
The Mind ◽  
Relationship Of ◽  
The Relationship ◽  
The Universe

The opening part of this paper presents the influences of Middle-Platonist philosophy discernible in the ontology presupposed in the Marsanes. These are particularly conspicuous in the hierarchical arrangement of reality. At the summit of the Universe there is Invisible God, second in the hierarchy comes Barbelo, the Mind, complete with the world of intellect (identified with Platonic ideas), then follows the Soul and the world of the sense perception, which is the reflection of ideas. The second part contains a discussion of the fragment NHC X 32, 12 - 33, 6. described in the literature as „Pythagorean”. The fragment contains reference to the two eternal principles: monas and dyas, as well as to the ten cosmogonical principles. In this context the question arises as to the relationship of the cosmogo­ny assumed in this fragment and the one presupposed by the author of the Middle- Platonist exposition. Finally, it is concluded, that the Marsanes cosmogony is typi­cal of its period in being a synthesis comprising themes drawn from ontology (and cosmology) of both: Neopythagoreanism and Middle-Platonism.

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