Philosophy Of Consciousness Research Articles

Artificial intelligence and philosophical creativity: From analytics to crealectics

Abstract The tendency to idealise artificial intelligence as independent from human manipulators, combined with the growing ontological entanglement of humans and digital machines, has created an “anthrobotic” horizon, in which data analytics, statistics and probabilities throw our agential power into question. How can we avoid the consequences of a reified definition of intelligence as universal operation becoming imposed upon our destinies? It is here argued that the fantasised autonomy of automated intelligence presents a contradistinctive opportunity for philosophical consciousness to understand itself anew as holistic and co-creative, beyond the recent “analytic” moment of the history of philosophy. Here we introduce the concept of “crealectic intelligence”, a meta-analytic and meta-dialectic aspect of consciousness. Intelligent behaviour may consist in distinguishing discrete familiar parts or reproducible functions in the midst of noise via an analytic process of segmentation; intelligence may also manifest itself in the constitution of larger wholes and dynamic unities through a dialectic process of association or assemblage. But, by contrast, crealectic intelligence co-creates realities in the image of an ideal or truth, taking into account the desiring agent imbued with a sense of possibility, in a relationship not only with the Real but also with the creative sublime or “Creal”.

Autoteleologia osoby a teleologia natury w antropologii Karola Wojtyły

Artykuł rekonstruuje i analizuje Wojtyłowską propozycję przezwyciężenia dualizmu antropologicznego przez syntezę teleologicznych tendencji natury ludzkiej z autoteleologią wolności osoby. Propozycja ta zmierza równocześnie do syntezy filozofii bytu i filozofii świadomości, inaczej syntezy podmiotowego i przedmiotowego, subiektywnego i obiektywnego ujęcia człowieka oraz norm moralnych. Droga ta jest trudniejsza niż obrana przez antropologię spirytualistyczną lub jej przeciwieństwo, antropologię naturalistyczną, czy materialistyczną. Drogę tę można nazwać filozofią i antropologią ­integralną, łączącą w sobie pełne ujęcie bytu ludzkiego.

Inner speech

Inner speech travels under many aliases: the inner voice, verbal thought, thinking in words, internal verbalization, "talking in your head," the "little voice in the head," and so on. It is both a familiar element of first-person experience and a psychological phenomenon whose complex cognitive components and distributed neural bases are increasingly well understood. There is evidence that inner speech plays a variety of cognitive roles, from enabling abstract thought, to supporting metacognition, memory, and executive function. One active area of controversy concerns the relation of inner speech to auditory verbal hallucinations (AVHs) in schizophrenia, with a common proposal being that sufferers of AVH misidentify their own inner speech as being generated by someone else. Recently, researchers have used artificial intelligence to translate the neural and neuromuscular signatures of inner speech into corresponding outer speech signals, laying the groundwork for a variety of new applications and interventions. This article is categorized under: Philosophy > Foundations of Cognitive Science Linguistics > Language in Mind and Brain Philosophy > Consciousness Philosophy > Psychological Capacities.

Aphantasia, imagination and dreaming

Aphantasia is a recently discovered disorder characterised by the total incapacity to generate visual forms of mental imagery. This paper proposes that aphantasia raises important theoretical concerns for the ongoing debate in the philosophy and science of consciousness over the nature of dreams. Recent studies of aphantasia and its neurobehavioral correlates reveal that the majority of aphantasics, whilst unable to produce visual imagery while awake, nevertheless retain the capacity to experience rich visual dreams. This finding constitutes a novel explanandum for theories of dreaming. Specifically, I argue that the recent dream reports of aphantasics constitute an empirical challenge to the emerging family of views which claim that dreams are essentially imaginative experiences, constitutively involving the kinds of mental imagery which aphantasics, ex-hypothesi, lack. After presenting this challenge in the context of Jonathan Ichikawa’s recent arguments for this view, I argue that this empirical challenge may be overcome if the imagination theorist abandons Ichikawa’s account of dreaming in favour of a modified version. This involves the claim that dreams are essentially inactive and constitutively involve non voluntary forms of imagination. I conclude with a suggestion for further research which can test the viability of this alternative hypothesis, and move the debate forward.

Philosophy of Mind and Awareness of Philosophy in the Interior of the Soviet Age

The article examines a topical issue in the history of Soviet philosophy -the philosophy of mind in the 1950s-1970s. The problems of the philosophy of mind are presented from the point of view of the ideas of freedom and non-freedom, discussions around the problem of the ideal, the specifics of individual and social consciousness, the opposition of philosophical and scientific discourses. An important part of the study is the reconstruction of some of the interpersonal collisions of that time. The article contains an interview with the chief research fellow of the Institute of Philosophy of the Russian Academy of Sciences D.I. Dubrovsky (who started his philosophical career in the 1950s), revealing the personal and theoretical aspects of his life and work. Using biographical method, the author demonstrates that, behind the heterogeneity of views and ideas of Soviet philosophers, there is a single intellectual and life-value orientation of the generation of the 1960s. In historical retrospective, the author shows the features of Soviet philosophy and the way of life of the Soviet philosopher in that period. The article describes the processes of institutionalization of philosophical consciousness in the 1960s, shows the advanced nature of such institutions as the Institute of Philosophy and the Institute of Scientific Information on Social Sciences (INION) of the USSR Academy of Sciences, in which worked philosophers who not only had an original vision of the problems of philosophy but also were mediators between national and world thought. In Soviet philosophy of the 1950s-1970s, there were many bright, capable individuals, for whom the truth and the strive for it were more important than political correctness and general indifference. The author reveals the advanced nature of the Soviet philosophy of mind in the 1950s-1970s, in spite of the established stereotypes and uncritical mixing of different stages in the history of Soviet philosophy into one whole. The article is aimed at overcoming ideological and mythological stereotypes around the “Soviet” phenomenon in general and the Soviet philosophy of mind in particular..

Problem of Plastic Beauty in the Philosophical Consciousness of Russian Literary Culture in the 18th -19th Centuries

espanolEl objetivo de la investigacion es estudiar el problema general de la belleza plastica en el pensamiento filosofico y estetico de la cultura literaria rusa de finales del siglo XVIII y principios del XIX. El estudio mostro que el fenomeno de la belleza plastica en la cultura literaria rusa se origino en el antiguo periodo ruso, a diferencia del modelo occidental. La novedad del estudio radica en el sistema de evidencia compleja de la naturaleza plastica multinivel basada en el material de la estetica y la poesia rusa, con un enfoque en el cambio de los siglos XVIII y XIX, asi como en la sustanciacion de una correlacion libre de este concepto con su antigua tradicion (antologia). EnglishThe purpose of the research is to study the general problem of Plastic Beauty in the philosophical and aesthetic thought of Russian literary culture of the late 18th – early 19th centuries. The study showed the phenomenon of plastic beauty in russian literary culture originated in the ancient russian period unlike the western model. The novelty of the study lies in the system of complex evidence of plastic beauty multi-level nature based on the material of russian aesthetics and poetry with a focus on the turn of the 18th – 19thcenturies, as well as in the substantiation of a free correlation of this concept with its antiquing (anthological) tradition.

The role of the philosophy of law in the development of modern consciousness

The purpose of the study is to find out the place of the philosophy of law as scientific knowledge of legal reality in the system of formation of consciousness and legal consciousness of society. The relevance of the work lies in the need to explore the importance of the philosophy of law as a reflection of the legal reality of society in its theoretical aspect, the place and significance of the philosophy of law in creating the socio-cultural discourse of our time; it is necessary to identify how this knowledge can and should respond to the challenges of our time. The article considers the need to study the importance of the philosophy of law in the process of the formation of consciousness and legal consciousness of the individual and to understand how the philosophy of law, fulfilling its direct purpose of studying the ontology of law, can participate in overcoming the permanently existing crises in society. The results of the analysis made it possible to find out that the philosophy of law, fulfilling its many functions, becomes the fundamental basis for the formation of consciousness and legal awareness of society. It was found that such functions of legal philosophy as educational and value-oriental build a system of individual and collective priorities of values and logically substantiate their importance and universality for the existence of man and society. It is analyzed that the philosophy of law helps to establish a connection between one’s own individual experience of legal understanding and acquired scientific knowledge. It is proved that a theoretical study of legal reality models by the philosophy of law as a branch of scientific knowledge about the essence of law occupies a significant place in the system of studying social values. The conclusions of the work prove that, plunging into the legal system, the philosophy of law contributes to the development of the individual ability of a person to critical thinking and subjective assessment of acquired knowledge. The significance of philosophical and legal consciousness as one of the factors for overcoming permanently existing crises in society is established. The use of the philosophy of law as a methodology for the assimilation of legal reality contributes to the formation and constant reproduction of the ability to process information on the principles of justice, equality and respect for cultural diversity.

A pedagogia histórico-crítica no âmbito da educação brasileira

O presente artigo tem por objetivo apresentar as bases teórico-metodológicas da Pedagogia Histórico-Crítica, não somente em seus aspectos científicos, inserindo-a no seio da luta de classes. Essa concepção crítica de educação vem sendo desenvolvida por seu principal sistematizador, Dermeval Saviani, desde o final da década de 1970, destacando-se no processo de sua elaboração obras como: Educação: do senso comum à consciência filosófica, cuja primeira edição é de 1980; Escola e democracia, publicada em setembro, de 1983; Pedagogia Histórico-Crítica: primeiras aproximações, publicada em 1991; Pedagogia Histórico-Crítica, quadragésimo ano: novas aproximações, publicada em 2019, obras cuja análise sustenta a hipótese que norteia a conclusão de que a PHC se insere no âmbito das pedagogias revolucionárias, instrumentalizando a luta das camadas subalternas no contexto da transição socialista. Trata-se, como reconhece Saviani, de uma proposta em desenvolvimento, caracterizando-se pelo trabalho coletivo de inúmeros pesquisadores vinculados a universidades públicas e privadas, nacionais e internacionais, o que evidencia a sua importância para a história da educação, sobretudo, para a história da educação brasileira.

«С философией точно ничего не случится». Беседа И.О. Щедриной с В.В. Васильевым

Conversation of editor of the journal Voprosy Filosofii I.O. Shchedrina with As­sociate Member of the Russian Academy of Sciences, Professor, Head of the De­partment of History of World Philosophy (Faculty of Philosophy, Moscow State University), V.V. Vasilyev on the problems of modern philosophy, philosophy of consciousness, history of philosophy, philosophical journal.

Tempo e filosofia na 'Fenomenologia do espírito' de Hegel

Nesse texto, pretendemos indicar uma via alternativa para a leitura e compreensão da Fenomenologia do espírito de Hegel. Em relação à leitura antropológico-existencial de Alexandre Kojève e Jean Hyppolite, concordamos com Adorno que a Fenomenologia não é uma história arquetípica do humano em direção ao filósofo, nem trata da passagem de uma consciência comum não filosófica à consciência-de-si filosófica. O objeto dela seria a própria filosofia. Mas não a filosofia em geral e sim a filosofia tal como o idealismo alemão a concebe.

Indic Science of Consciousness: Chronological Relevance to the Indic Knowledge Traditions and Modern Science

<p><em>In the recent years there seems to be a renaissance of Indic knowledge traditions and this is quite evident from the growing interest among the modern researchers and scholars to unearth the great insights and knowledge that made ancient Indian civilization one of the unique in the world. India as a nation of rich spiritual heritage and diverse knowledge systems have become the most sort out nation across the globe in terms of wisdom and insights on the philosophy of mind and consciousness. Further, research findings in different fields of knowledge such as consciousness studies, health and healing, psychology and mental health, mathematics, physics, astronomy, economics, law and governance, archaeology and history are in good agreement and deeply correlated with the information inscribed in the ancient Indian scriptures. Ancient Indians deeply engrossed in understanding the ontological and epistemological basis of knowledge advocated Vedas as the ultimate source of knowledge. </em></p><p><em>Vedas are considered as the oldest repository of spiritual knowledge in the world, where the prime emphasis is on understanding the nature of mind and consciousness, as this forms the fundamental basis to Indic knowledge. So, here, we propose that the science of consciousness seems to be the first and foremost in the chronology in the world of knowledge. An intuitive and analytical framework that resulted from a deeper understanding of the nature of mind and consciousness paved the way for the development of different Indic knowledge systems. Inner insight emerged through this approach is embraced to understand the external world and formulate different theories and principles of Indic knowledge. From a chronological perspective, Indian science and wisdom emerged in the later stages of development of the science of consciousness. So, the aim of the present paper is to throw light on the Indic science of consciousness and examine chronology of the emergence of other fields of Indic knowledge.</em></p>

Maculate conceptions

ABSTRACT A refreshing ambivalence at the heart of psychoanalysis makes it straddle both modernist and poststructuralist narratives, shielding it from its penchant for universalism. Similarly, when phenomenological and heuristic styles of research are held lightly and critically, and no longer constricted by subjectivism and a philosophy of consciousness, they can be more effective in navigating the intricacies of human experience and open the exploration to postqualitative investigation.

Dimitrie Cantemir—A Polymath and Outstanding Personality of Romanian People

The present article concisely reveals the results of the thorough study of Christian concepts, reflections and educational values of Dimitrie Cantemir’s work, which are becoming currently central for modern society. The scholar demonstrated the real value of the universal national spirit, the Man-Universe correlation, and the essence of the theologico-physical concept. His philosophical system sets great store on the true knowledge of the world through the knowledge of God, and the knowledge of man as master of the world, as homo universalis. The article attaches great importance to the postulation, according to which, the philosophical consciousness in Romanian philosophy focuses on contemplation and eternity, and reason-faith correlation is a realistic foundation for the adequate elevation of human dignity. The article argues the idea that Dimitrie Cantemir’s humanism reflects the true wisdom and education of the Romanian people expressed both in the ontological-gnoseological context and in the social-political context, especially in terms of ancestry and the origin of the language. It is also conclusive that Dimitrie Cantemir’s works are oriented towards the Western system of values, towards a better, more enlightened world, and corresponding education. Therefore, western perspective is the guideline in the making of the Romanian people.

Dual Aspectivity and the Expressive Moments of Illumination: Rethinking the Explanatory Gap

In Cognitive science and philosophy of consciousness, the explanatory gap, following Joseph Levine, refers to the unintelligible link between our conscious mental life and its corresponding objective physical explanation; the gap in our understanding of how consciousness is related to a physical or a physiological substrate (Levine in Pac Philos Q 64(4):354–361, 1983). David Chalmers holds the explanatory gap as the evidence for a form of metaphysical dualism between consciousness and physical reality (Chalmers in The conscious mind: in search of a theory of conscious experience. Oxford University Press, Oxford, 1996). On the other hand, McGinn takes it as an epistemic rather than an ontological gap (McGinn in The problem of consciousness: essays towards a resolution. Blackwell Basil, Oxford, 1991). Considering the recent advances in neuroscience, however, the reductionist approaches have become replete, which attempt to reduce consciousness and subjectivity to neurobiological accounts (Crick in The astonishing hypothesis: the scientific search for the soul. Maxwell Macmillan International, New York, 1994; Metzinger in Being no one: the self-model theory of subjectivity. The MIT Press, London, 2006; Eagleman in The brain the story of you. Canongate, Edimbutgh, 2016). On this view, consciousness mirrors the brain mechanisms, and the self is formulated as an illusory product or construct of neuronal processes. Thomas Fuchs, who is committed to embodied and enactive approaches toward cognition, in Ecology of the Brain, espouses an enactive-ecological perspective concerning the problem of the explanatory gap. He develops an account of human’s life in its dual aspects of the living body and lived body which, on the one hand, defies the ontological dualism and, on the other hand, avoids drifting towards any form of reductionism. Often, the ontologically monistic approaches to the explanatory gap have inclined to a form of reductionism because they conceive consciousness as either identical with its physiological substrate or caused by it, where in both cases, consciousness is claimed to be explainable within the framework of physicalism. Fuchs, however, defends an ontological monism which remains irreconcilable with reductionism. In his account of dual aspects, there is no interaction or impact between the sphere of subjectivity and nature; however, these two aspects imply one another. In this essay, I will develop the philosophical justification of the above reformulation of the mind–body problem and employing the analogy of light will canvass the paradoxical relationship between dual aspects in a phenomenological framework.

Тернистый путь к сознанию (Ответ на «критический разбор» Д.И. Дубровского)

В статье описывается новый взгляд на природу психики и сознания, кото­рые трактуются как инструменты познавательной деятельности. Излагаются полученные в последнее время экспериментальные данные, соответствую­щие этому взгляду. Обсуждается критика Д.И. Дубровским предложенного подхода. В 2017 г. Д.И. Дубровский опубликовал в «Вопросах философии» статью, целиком посвященную авторскому взгляду на природу сознания. От­мечается, что Дубровский, как никто другой, почувствовал его революцион­ность, но именно поэтому признал несостоятельным. По мнению Дубровско­го, исходная позиция обсуждаемой статьи заведомо несостоятельна, а потому обещанная революция в психологии не состоялась: сформулированные «зако­ны сознания» представляют ряд общих и сомнительных суждений. Автор данной статьи обращается к ведущим специалистам в области психологии и философии сознания, отстаивая свою точку зрения. По его мнению, кон­кретные возражения Д.И. Дубровского не выглядят убедительными и, по сути, не касаются основных идей подхода.

To the question on identification and differentiation of a philosophical zombie

This article examines the task of identification and differentiation of a so-called “philosophical zombie” in order to form a set of operational criteria for determining the agency of artificial intelligence systems. This task can be viewed as one of the possible ways towards solution of a “hard problem of consciousness”. Despite the fact that the proposed approach alone does not solve the “hard problem”, it reveals certain aspects of neurophysiology, cybernetics and information theory towards its solution. The relevance of this task results from the more extensive implementation of artificial cognitive agents in human life – the boundary that distinguishes an intelligent creature from an artificial cognitive agent, endows an object with agency. Therefore, the development of more complicated artificial cognitive agents (artificial intelligence systems) would ultimately lead to a contentious debate on the topic. The author attempts to introduce the procedure of identification of a philosophical zombie and its restrictions, as well as explores the idea whether or not the artificial cognitive agents would obtain qualia. The article is valuable of those interested in artificial intelligence in all of its aspects, as well as in the philosophy of consciousness.

«С философией точно ничего не случится». Беседа И.О. Щедриной с В.В. Васильевым

Conversation of editor of the journal Voprosy Filosofii I.O. Shchedrina with As­sociate Member of the Russian Academy of Sciences, Professor, Head of the De­partment of History of World Philosophy (Faculty of Philosophy, Moscow State University), V.V. Vasilyev on the problems of modern philosophy, philosophy of consciousness, history of philosophy, philosophical journal.

“Ontologization of Consciousness” in N.A. Berdyaev's Philosophy

The relevance of investigated problem due to the emergence of the prerequisites in the modern discourse for the elimination of the "I-subject" from the life world. The presence of "I-subject" as the bearer of free will is questioned. The answer to this challenge may be a justification for the existence of the "I-entity". It shows the possibility of "ontologization of consciousness" based on the example of N.A. Berdyaev’s philosophy, that is, gaining awareness of their authentic self, the becoming of existence "I-entity" that preserves the freedom of the will. Various ways of the «ontologization of consciousness» are considered: through “trancendential reduction”, culture, creativity and spiritual life. It’s concluded that it’s impossibly to «ontologize consciousness» through “trancendential reduction” and culture. The possibility of partial «ontologization» through creativity is allowed. «Ontologization of consciousness» is achieved in the spiritual life. The catalyst of which is the existential experience of loneliness and despair.The article may be useful in research in the field of Russian religious, existential philosophy and ontology of consciousness.

«Назад к Аристотелю»: достоинство знания как проблема эпистемологии

Характеризуя интеллектуальную значимость трудов Христиана Вольфа, Г.В.Ф. Гегель заметил: «Вольф дефинировал мир сознания, как это можно сказать также и об Аристотеле» [Гегель 1994, 418]. Но Гегель уточняет приэтом: Вольфа отличает то, что он «мыслил только рассудочно, между тем как Аристотель мыслил предмет спекулятивно» [Там же]. Для авторов дан-ной статьи это уточнение принципиально важно: Аристотель сумел дефинировать сознание, которое было положено в основание европейской мысли, а стало быть, всякий раз, когда европейская мысль переживает достаточно серьезные изменения, возникает настоятельная потребность вернуться к Ари-стотелю, чтобы дефинировать возникающие при этом особенности созна-ния. По крайней мере, именно так, на наш взгляд, должен быть поставлен вопрос применительно к философско-методологическому сознанию совре-менной науки, которая является одним из оснований европейской культуры, ибо очевидными ныне становятся захватывающие ее сегодня весьма проти-воречивые процессы. Наука трансформируется и, соответственно, меняетсясоциокультурный статус научного познания, из понятия истины исчезает методологический смысл, оспаривается трактовка знания как блага (изначаль-но лежавшая в основаниях науки и имевшая экзистенциально-ценностный,а не ценовой смысл). В статье обосновывается тезис о том, что введенный Аристотелем концепт «достоинство знания» открывает новые перспективы для философско-методологического осмысления этих процессов.

АЛГЕБРА* НАСИЛЬСТВА АЛГЕБРА КРАТІЇ

The purpose of the work is to consider possible directions of development of political thought on the example of application of methods of mathematics and philosophy of politics, to reveal widespread system errors. Methods. The axiomatic approach, the method of proving the opposite, the method of defining paradoxes are used. Based on a critical analysis of the philosophy of consciousness by means of a communicative approach, possible for political science algebraic constructs are formed, which determine not only elements (sets) and operations, but also relations, the problem of identifying and defining systemic errors in certain political ideas, theories. Scientific novelty lies in the fact that we now consider politics as algebra and divide political objects into ideal objects and real objects. The algebra of politics is a collection of specific political algebras. The difference between these algebras is in the choice of carrier, operations and relationships. The carriers of these algebras are idealized sets of the geosphere, biosphere, technosphere, sociosphere, their intersections and unions, as well as operations specific to politics, such as violence, trust, interest, greed, etc. We regard a real object, including a real state, as a direct product of the ideal and the material (at the atomic level). In this case, the State (S) is a direct product of the ideal political object (constitution, legislation, regulations, etc. — IPO), and the material object (territory, subsoil, population, etc. — MO) IPO × MO = S.