Intellectual Cognition Research Articles

친환경 화장품 브랜드의 경험디자인 구성요소 사례 연구

The value of eco-friendliness which has been continuously increasing since the Industrial Revolution and rapid industrial development has reached a major turning point after the COVID-19 pandemic. In particular cosmetics which are products closely related to the body are not simply products applied to the body but can secure a competitive advantage when they satisfy consumers' eco-friendly values and experience elements. Therefore, this study is a study that analyzes eco-friendly cosmetics brands as components of experience design in line with changing consumer needs and the eco-friendly cosmetics brand market. Through prior research we looked into the research trends of eco-friendly cosmetics and experience design and derived experience design components for analyzing eco-friendly cosmetics brand cases. For balanced research the cosmetics brands subject to the case analysis were selected as top brands according to brand reputation big data analysis results and five brands were selected by company size and domestic/overseas. For the analysis a workshop was held with five service experience design experts. The study was conducted by adopting a closed card sorting method that classifies and analyzes the information provided in the five categories of experience design components (Sensory Perception experience, Feeling & Emotions experience, Intellectual Cognition experience, Behavior experience, and Social Relationship experience). Through case analysis it was found that eco-friendly cosmetic brands with high brand reputation and preference have all five components of experience design and meet the needs of consumers. Therefore in order to secure a differentiated competitive advantage for eco-friendly cosmetics brands it is important to establish a strategy that balances the components of experience design and the study is significant in that it can be used as a reference paper when planning eco-friendly cosmetics brands.

Is Pain Metaphysically Evil (Malum Simpliciter)?

Contrary to the commonly assumed opinion that Christianity sees pain as intrinsically evil – where evil is defined as the lack of something good – Aquinas defines pain not as a privation but rather a passion of the soul, i.e., an emotion that depends on sensual and/or intellective cognition of something evil, is good in itself, and may serve a purpose. This article offers a formalized version of the Thomistic definition of pain and related negative (unpleasant) emotions experienced by humans. It also compares and contrasts this view with some contemporary scientific and philosophical models of pain.

Legibility: Sinhala typeface featuresfor Directional Informative Sign Boards

Typefaces designed for the purpose of directional informative sign boards (DISB) communicate legible information related to drivers and passengers to navigate within road systems to: maintain road discipline and assist drivers to make instant decisions within a short period while operating a vehicle. The legibility of these typefaces works as a fundamental requirement. The reader's preference test (RPT) highlights that a typeface is unique due to its visual features–the anatomy of a typeface and it influences legibility performance, comprehension, memorability, priming, persuasion, perceptual fluency, and practical usage. This visual perception and the neurotic process of connecting human vision and brain is the intellectual cognition between; reader and information that acutely affects the reader to process information. When considering the amount of research work towards the advancement of DISB and typefaces designed for this purpose is at large within the western context, and more evident in Latin script but lacks in scripts such as Sinhala and Tamil within the Eastern regions. To fill this knowledge gap, the research contributes to Sinhala script discussed within the domain of typography research and proposes a draft typeface for Sri Lankan DISB. Considering legibility to be a required key factor in typefaces designed for the purpose of DISB the research methodology was structured into three stages. The first stage reviews legibility test methods, its measurements, testable factors usability and identifies the most relevant test to analyse typeface features. This section concludes by identifying RPT as the most relevant test with two variables: typeface personality traits and anatomy. Second stage adopts the two variables and tests six Sinhala typefaces that contain personality traits required for DISBs. It concludes with the identification of three typefaces that contain the required personality traits for DISB. The third stage analyses the anatomy of the three typefaces and proposes a draft Sinhala typeface for DISB. This stage redefines the two variables specific to Sinhala script and typography research. The stage concludes with a summary of the anatomical features of the proposed draft typeface and confirms a list of anatomical features required for Sri Lankan DISBs. The research also contributes to devel-oping a methodology to analyse Sinhala typefaces, and draft new typefaces for specified communicative purposes. As for further research, the research the draft typeface to be developed and tested to font and to adapt to similar scripts and advanced typography research

LANGUAGES OF WISDOM. TYPOLOGY AND EXAMPLES FROM DIFFERENT TIMES AND CULTURES

The article focuses on wisdom as a particular ‘anonymous discourse’ in the various varieties that make up the typology of wisdom languages. The following overlapping types are distinguished: (1) wisdom sayings without justification – wisdom sayings with justification, (2) wisdom based on optimism and wisdom based on pessimism, (3) wisdom as intellectual cognition and wisdom as moral instruction, (4) wisdom from knowledge and as knowledge, wisdom that follows from knowledge of knowledge limits and wisdom as ignorance that follows from knowledge of ignorance. Examples are given from the Bible, European and Chinese traditions, past and present, and fiction, including Leo Tolstoy, Karl May, and St. Exupery

Artificial Intelligence, Creativity, and Intentionality: The Need for a Paradigm Shift

Artificial Intelligence, Creativity, and Intentionality: The Need for a Paradigm Shift

Intuitive cognition in the Latin medieval tradition

ABSTRACT This paper explores some key features of Medieval accounts of intuition, focusing on Thomas Aquinas (1224/5–1274), on the one hand, and on Duns Scotus (c. 1266-1308), Peter Auriol (c. 1280–1322), and William Ockham (c. 1287-1347), on the other hand. The first section is devoted to the type of intuitive cognition which is accepted by all these authors, namely, the immediate and direct grasp of some present material object by the senses. It is from this basic sensory intuition – they agree – that human cognition starts. The second section turns to intuitive intellectual cognition and to the much greater disagreements which divide these philosophers. Notwithstanding these important differences, the paper’s conclusion draws attention to the similarities in the conception of intuition which cut across the otherwise significantly different accounts of the authors discussed. I end with an invitation to recover their older way of thinking of intuition.

Творческая деятельность в культурфилософской парадигме советских исследователей: М.М. Бахтин и М.С. Каган

The article conceptualizes the problems of comprehending cultural values through the individuality of the creator and the correlation of creative activity with the circumstances of its implementation. The studying of creative activity by M.M. Bakhtin and M.S. Kagan is shown as relevant and productive. Each philosopher has deeply and originally worked out the methodology of interdisci­plinarity. In the tradition of Bakhtin, the psychological, cultural-anthropological and cultural-philosophical, artistic and aesthetic aspects inherent in the context are highlighted. Based on the integral analysis of Kagan’s works, his ideas that are rel­evant to this day are highlighted: about the possibility of synergetics for studying aesthetic problems and the problems of art; about the philosophical and anthropo­logical understanding of art, in particular, about the methodological justification of ideas about the synthesis of arts and about the personal experience of updating artistic practices. The author emphasizes the innovation and relevance of the philo­sophical and aesthetic problems of the morphology of art, in particular, the issues of the interaction of arts and the creation of models of their intellectual cognition.

The basic mechanism of the intellectual cognition in Thomas Aquinas

The article analyses and interprets the basic structure of the process of intellectual cognition in Thomas Aquinas. After a short chapter on sense cognition, Aquinas?s understanding of the active intellect is presented, that is the illumination of the phantasms and the abstraction of the intelligible species by the active intellect. Special attention is given to the difference between the phantasm and the intelligible species. Consideration of the possible intellect shows two steps, the reception of the intelligible species and the creation of the concept, inner word or intentio intellecta. After that, two basic operations of the possible intellect are analyzed, simple apprehension and judgment. The article ends with a series of questions, pointing to possible problems in Aquinas?s understanding.

Social cognition in 22q11.2 deletion syndrome and idiopathic developmental neuropsychiatric disorders

Background22q11.2 deletion syndrome (22q11DS) is a common recurrent neurogenetic condition associated with elevated risk for developmental neuropsychiatric disorders and intellectual disability. Children and adults with 22q11DS often exhibit marked social impairment as well as neurocognitive deficits, and have elevated rates of both autism spectrum disorder (ASD) and psychosis. However, the relationship between the basic processes of social cognition and cognitive ability has not been well studied in 22q11DS. Here, we examined differences in social cognition in 22q11DS, relative to multiple groups of idiopathic neuropsychiatric disorders, and typically developing healthy controls (HC). Additionally, we examined differences in intellectual functioning and its relationship to social cognitive abilities. Finally, we examined the relationship between social cognitive abilities and real-world social behavior.MethodsWe examined social cognition and intellectual functioning in 273 participants (mean age = 17.74 ± 5.18% female = 44.3%): 50 with 22q11DS, 49 youth with first episode psychosis (FEP), 48 at clinical high-risk (CHR) for psychosis, 24 participants with ASD, and 102 HC. Social cognition was assessed using The Awareness of Social Inference Test (TASIT), while reciprocal social behavior was assessed via parent/caregiver ratings on the Social Responsiveness Scale (SRS). Participants were also administered the Wechsler Abbreviated Scale of Intelligence, 2nd edition (WASI-II) to assess intellectual functioning.ResultsThe 22q11DS group exhibited significantly lower social cognitive abilities compared to CHR, FEP, and HC groups after controlling for intellectual functioning, but not in comparison to the ASD group. Significant positive correlations were found between social cognition, as measured by the TASIT and IQ across groups. In contrast, no significant relationships were found between TASIT and real-world social behavior (SRS) for any group.ConclusionsOur findings indicate social cognitive deficits are more prominent in 22q11DS than idiopathic neuropsychiatric conditions across the age range, even after adjusting for global intellectual function. These results contribute to our understanding of the intellectual and social vulnerabilities of 22q11DS in comparison to idiopathic neuropsychiatric disorders. Our findings of robust associations between intellectual ability and social cognition emphasizes the importance of accounting for neurocognitive deficits in social skills interventions and tailoring these existing treatment models for 22q11DS and other populations with intellectual impairment.

Conception, Connotation, and Essential Predication: Peter Auriol’s Conceptualism to the Test in II Sententiarum, d. 9, q. 2, art. 1

This paper comprises two parts. The first part is an introduction to Auriol’s moderate conceptualism, as it is presented in his Commentary on Book II of the Sentences, distinction 9, question 2, article 1. The second part is an edition of the text. In the introduction, I focus on Auriol’s use of the noetic tool of connotation. My thesis, in particular, is that connotation is a necessary prerequisite to his moderate conceptualism. To this purpose, the first part of this introduction will be devoted to a brief presentation of Auriol’s conceptualism. In the second part, Auriol’s theory of essential predication will be presented. In the third part, I will present my claim that Auriol’s theory of essential predication can only be made sense of when read against the background of his theory of connotation as applied to intellectual cognition. Finally, I will offer a collation of Auriol’s Commentary on Book II of the Sentences, distinction 9, question 2, article 1, obtained by collating eight manuscripts, which hand down Auriol’s text, that is, Firenze, Biblioteca nazionale centrale, ms. Conv. Soppr. B.6.121, Firenze, ms. Conv. Soppr. A. 3.120, Napoli, Biblioteca nazionale, ms. VII.C.3, Padova, Biblioteca Antoniana, ms. 161, scaff. ix, Paris, Bibliotheque nationale de France, ms. latin 15867; Pelplin, Biblioteka Seminarium duchownego, ms. 46/85, Vaticano (Citta del), Biblioteca Apostolica, ms. Borgiano 404, Vaticano (Citta del), Biblioteca Apostolica, ms. Vat. lat. 942.

ANCIENT EPISTEMOLOGY BEFORE PLATO: PRELIMINARY REMARKS

Paper proposes to examine ancient epistemology from three positions. Firstly, it is required to resolve the issue of the commensurability of ancient and modern epistemologies, basing on the JTB principle. It is proposed to discuss the features of ancient epistemology using the example of the “Gorgians’ minds” and the first pre-Platonic formulation of the problem of the relationship between sensory and intellectual cog-nition, as well as on the example of discussing the methods of cognition, their continuity and family re-semblance between which could be traced from Parmenides to Plato.

Perwersyjny wymiar świętości, czyli o jurodiwych i nie tylko...

In the article, the phenomenon of yurodstvo has been recalled, which is a characteristic and perhaps the brightest realization of the Eastern Christian ideal of sanctity as a clear projection of its irrational or even specifically perverse potential. The examples which are quoted in the considerations and selected from a rich literary corpus (Old Russian, Old Bulgarian and Old Serbian), are colourful manifestations of sanctity in Eastern Christian terms, which can be defined only in a specific religious or socio-cultural context. For that reason, it was considered that this specially designed sanctity should be interpreted in the key of negative theology which is typical of the Eastern (Orthodox) Christianity. Also known as apophatic, this theology assumes the impossibility of a positive knowledge of God, which entails a specific helplessness of reason towards the phenomenon that exceeds all applicable established standards. In the discussed case, the reflection intentionally goes beyond the limits of exemplification of the sainted yurodstvo, since it also covers other types of sanctity, recognized and perpetuated in the Eastern Christian (including Church Slavonic) tradition, and shows the proximity of all projections of the so-called parenetic sanctity along with the relationship between the yurodstvo itself and eremitism and Monasticism. In this wide exemplification range, it seems justified that the incarnated sanctity of the yurodivy, a hermit or a monk, revealing itself in the socio-cultural reality in an unusual, incomprehensible or even perverse way, is an emanation of the numinous mystery which escapes the rational orders. This emanation should be, therefore, regarded as a phenomenon going beyond the boundaries of intellectual cognition, socio-cultural sphere, or a fixed standard.

Al-Attas on Intelect and It’s Relevance to The Islamization of Knowledge: Sufism philosophical Approach

The intellect has two aspects such as cognitive or theoretical intellect (‘alimah) and active or practical intellect (‘amilah). This cognitive intellect have four aspect such as material intellect (al-‘aql al-hayulani), possible intellect (al-‘aql al-mumkin) or possessive intellect (al-‘aql bi’l malakah) or intellect in action (al-‘aql bi’l-fi’l), potential intellect (al-‘aql al-quwwah), and acquired intellect (al-‘aql al-mustafad) called by the holy spirit (al-ruh al-Quds). the intellect function as the aspect of soul such as the vegetative (al-nabatiyyah), the animal (al-hayawaniyah) and the human (al-insaniyyah) or the rational (al-nathiqah). Syed Muhammad Naquib Al-Attas take the important step to solve this problem and analyze the linguistic problem as the one step to perform the Islamization of contemporary knowledge which developed with the key of Islamic term concept as intellect

The Influence of Multi-Dimensional Cognition on the Formation of the Sense of Place in an Urban Riverfront Space

Urban riverfront spaces and associated riverine landscapes play important roles in promoting human-river interactions and shaping the regional characteristics of a city. This paper explored the urban riverfront space from the material level of the riverine landscape to a multi-dimensional cognitive level and constructed a theoretical exploration model of the influence of three cognitive dimensions (sensual cognition, intellectual cognition, and rational cognition) on the ‘sense of place’ (SOP) in urban riverfronts. In addition, the measurement scales for different cognitive dimensions were explored and designed. The structural equation model (SEM) was used to analyse 329 valid survey questionnaires in June 2019 in Dujiangyan Yihu Park, China. The analysis of the case study results showed that the overall theoretical model had a good model fit. The sensual cognition, intellectual cognition, and rational cognition all had a significant influence on the SOP in the riverfront park, of which the intellectual cognition had the most significant influence. Strengthening the creation of a riverine landscape for intellectual cognition is expected to enhance the SOP in riverfront spaces more effectively and achieve more enriched interactions between people and rivers.

Singing and street cries from eighteenth-century naranjera to twentieth-century violetera: aural paradigms of gender, poverty and affect

ABSTRACTMultiple, intersecting commentaries, songs, texts and images attest to eighteenth-, nineteenth- and twentieth-century perceptions of the emotionally charged and stimulative character of street crying’s sonic signaling in cities such as Paris, Barcelona and Madrid. Crying by female hawkers of goods such as fruit, lottery tickets or flowers was freighted with implications intensifying its particular emotional force for listeners. In tonadillas and sainetes, melodías and canciones, and early twentieth-century song sheets and recordings, interpretations of flower sellers in particular harnessed the affective implications of their presences in public spaces to the social implications of direct physical approach. The tonalities and rhythms of many pregones incited nineteenth- and early twentieth-century listeners to intellectual and emotional cognition around sadness, melancholy and suffering. Beyond the materiality of the acoustic connection between crier and hearer, flower (and other street) sellers’ work in urban spaces sounded out rhetorical strategies of debasement, humility and pleading in close physical proximity to potential buyers. An examination of Raquel Meller’s recordings of “La billetera” (1917) and “La violetera” (1921) in the context of publicity promotions reveals what viewers and listeners knew collectively and cross-generationally: that suffering, humility and poverty were inextricable from aural paradigms for women’s street crying.

The Remarriage of Reason and Experience in Kant’s Critique of Pure Reason

This article argues that Immanuel Kant recreates in his critical philosophy one of the most distinctive features of Christian Wolff’s rationalism—the marriage of reason and experience (connubium rationis et experientiae). The article begins with an overview of Wolff’s connubium and then surveys the reasons some of his contemporaries opposed the marriage of reason and experience, paying special attention to the distinctions between phenomena and noumena, sensible and intellectual cognition, and empirical and pure cognition that Kant employs in his inaugural dissertation On the Form and Principles of the Sensible and the Intelligible World (1770). The final section of the article argues that, in the Critique of Pure Reason (1781/1787), Kant rejects the anticonnubialist positions he defended in his inaugural dissertation and introduces a new account of the relation between reason and experience that recreates Wolff’s connubium within the context of his critical philosophy.

The Order of Body

This text focuses on the possibility of acquiring universal knowledge (especially about values) by individual subjective consciousness as determined both corporeally and culturally. Along with the appearance of the “question” of the cultural Other (and with the cultural relativism as its other side) the attempts of European philosophers to establish a kind of a universal sphere—intellectual basis for an intercultural dialogue—became more intensive, but still often limited by their relation to the values and ideas of the only one culture. In other words, the attempts to search the community of human kind in an intellectual sphere often led to the universality being the “universalized particularity” (Wallerstein), maintained by the empty signifiers (Laclau). But there is also another philosophical tradition, in which the “universality” of ideas, concepts or values is being perceived as a quasi-universality or pluri-versality, mediated by human organic and cultural interactions, and is being derived rather from “beyond”—from the condition of embodiment—than from “above,” the pure intellectual cognition. I focus on three instances of moving from the order of body towards the quasi-universal values: on Bartolomé de Las Casas’s posing a problem of the universal values in the context of intercultural dialogue, on Michel de Montaigne’s reflections on human nature and Walter Mignolo’s naturalistic foundation of the comparative studies. I chose these examples, because they offer a clear and expressed attempt to reformulate the very idea of possible universality in the context of the desired intercultural dialogue, but within the optics of the embodied subjectivities.

Порівняльний аналіз вчень Теофана Прокоповича й Ґеорґія Кониського про душу

The article compares selected chapters devoted the problems of mind (anima) from two philosophical courses by Georgii Konyskyi, taught at Kyiv-Mohyla Academy in 1747-1749 and 1749-1751 academic years. As Konyskyi taught his first course using verbatim Teofan Prokopovych’s philosophical course of 1706-08 academic years, the article compares the doctrines on mind by these two Mohylian authors. It also shows the evolution of Konyskyi’s views. There are common elements between the philosophy of mind of Prokopovych and Konyskyi: their interpretations of Aristotle’s definition of the soul; the scholastic concept of the man as an integral mind-body entity; the problem of the unity and multiplicity of forms. It is shown that Prokopovych and Konsyskyi understood the three-level structure of a human soul in the same way as Francisco Suarez and Rodrigo de Arriaga. However, there are some differences between these two Mohylian professors. They interpreted differently sensitive and intellectual cognition. Prokopovych upholds the scholastic doctrine of species. Konyskyi, in his second course, abandons this doctrine and defends the doctrine of impressiones. They are developed by the phantasmata – not received from objects. The impressions are modifications of animal spirits by direct or indirect impact of objects on senses of a human being or any other animated being. In the doctrine on intellectual powers, Prokopovych upholds the scholastic distinction between active and passive intellect. Konyskyirejects this common for scholastic tradition distinction and considers that passive intellect can do full-scale intellectual activity. The influence of Early Modern philosophy, especially Cartesianism, was the reason why Konyskyi changed his position.

The Problem of Verbum Mentis and Intellectio in the Philosophical Works of Innocent Gizel and Joseph Volchansky

The article provides a comparative analysis of the mental word concepts in the works of two Kyiv-Mohyla Academy professors: Innocent Gizel and Joseph Volchansky. The analysis is based on the Latin-language handwritten treatises by these authors: «De anima» Gizel (1646–1647) and «De corpore animato» Volchansky (1715). The authors’ concepts of intellectual cognition are examined in the context of the European scholastic tradition. It is found out that understanding of intellectual cognition by Innocent Gisel and Joseph Volchansky differ significantly. The concept of Gisel is noted by an eclectic character and combines elements of the Thomistic, Scottistic, and Surazian interpretations, and Volchansky is guided by F. Suares and F. DeOvideo.

"Quivered Out of Decimals": Simulating Somatime in Emily Dickinson's Entropic Text

ABSTRACTIn desiring to constitute herself independently of any unitary subject, Emily Dickinson apostrophises—and simulates—the aberrant complexities of mortality. Her texts— closed systems within which grammatical and semantic conventions are atomised by ellipsis and parataxis—calibrate measures of disorder which signal irreversible changes in consciousness, perception, and experience. By bringing Emily Dickinson's intellectual and sensuous cognition of mortality into prominence as an exemplary instance of somatime in the entropic text, the article explores some of the ways in which the representation of mitotic time and pineal embodiment is adapted and transformed through the figural potentiality of poetic language.