6893
|
Phenomenology aims to describe experience directly, rather than by its origins or causes [Husserl, by Mautner]
|
|
Full Idea:
Phenomenology, in Husserl, is an attempt to describe our experience directly, as it is, separately from its origins and development, independently of the causal explanations that historians, sociologists or psychologists might give.
|
|
From:
report of Edmund Husserl (Logical Investigations [1900]) by Thomas Mautner - Penguin Dictionary of Philosophy p.421
|
|
A reaction:
In this simple definition the concept sounds very like the modern popular use of the word 'deconstruction', though that is applied more commonly to cultural artifacts than to actual sense experience.
|
19743
|
A notebook counts as memory, if is available to consciousness and guides our actions [Clark/Chalmers]
|
|
Full Idea:
Beliefs are partly constituted by features of the environment. ....a notebook plays for one person the same role that memory plays for another. ...The information is reliably there, available to consciousness, and to guide action, just as belief is.
|
|
From:
A Clark / D Chalmers (The Extended Mind [1998], §4)
|
|
A reaction:
This is the modern externalist approach to beliefs (along with broad content and external cognition systems). Not quite what we used to mean by beliefs, but we'll get used to it. I believe Plato wrote what it said in his books. Is memory just a role?
|
21216
|
Husserl says we have intellectual intuitions (of categories), as well as of the senses [Husserl, by Velarde-Mayol]
|
|
Full Idea:
The novelty of Husserl is to describe that we have intellectual intuitions, intuitions of categories as we have intuitions of sense objects.
|
|
From:
report of Edmund Husserl (Logical Investigations [1900], II.VI.24) by Victor Velarde-Mayol - On Husserl 2.4.4
|
|
A reaction:
This is 'intuitions' in Kant's sense, of something like direct apprehensions. This idea is an axiom of phenomenology, because all mental life must be bracketed, and not just the sense experience part.
|
19741
|
If something in the world could equally have been a mental process, it is part of our cognition [Clark/Chalmers]
|
|
Full Idea:
If, as we confront some task, a part of the world functions as a process which, were it done in the head, we would have no hesitation in recognising as part of the cognitive process, then that part of the world is part of the cognitive process.
|
|
From:
A Clark / D Chalmers (The Extended Mind [1998], §2)
|
|
A reaction:
In some sense they are obviously right that our cognitive activities spill out into books, calculators, record-keeping. It seems more like an invitation to shift the meaning of the word 'mind', than a proof that we have got it wrong.
|
19742
|
Consciousness may not extend beyond the head, but cognition need not be conscious [Clark/Chalmers]
|
|
Full Idea:
Many identify the cognitive with the conscious, and it seems far from plausible that consciousness extends outside the head in these cases. But not every cognitive process, at least on standard usage, is a conscious process.
|
|
From:
A Clark / D Chalmers (The Extended Mind [1998], §3)
|
|
A reaction:
This gives you two sorts of externalism about mind to consider. No, three, if you say there is extended conceptual content, then extended cognition processes, then extended consciousness. Depends what you mean by 'consciousness'.
|
7903
|
The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
|
|
Full Idea:
The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
|
|
From:
Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
|
|
A reaction:
What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate').
|