Possibility Of Human Knowledge Research Articles

Convergence of space and time through GIS

Human's exploration of space has changed over time, depending on the expansion of the limits of his knowledge. Space is infinite, but it is limited by the possibility of human knowledge. The original man knew very little about the space in which he lived - about its shape, size, content, etc. Over time, the space began to take on the shapes that describe it. Those forms are its dimensions, which increased as knowledge about space in-creased. Knowledge spread more and more, from the Earth's surface to deep into the cosmos. Time is known to everyone, but it is difficult to define and understand. Science, philosophy, religion, art have different definitions of time, but it can be defined as measuring the progress of events. Space-time convergence explores the changing relationship between space and time. Today it is used to interpret the impact of technological progress on current world processes, especially globalization. The development of computer technology and virtual reality techniques has led to numerous changes in the representation of space. Since the initial development of computer technology, human has tried to create a virtual image of the world that he could experience with all his senses in the same way as the image of the "real" world. GIS displays data in a visual, simple and user-friendly form. The ability to transform spatial data into relevant information represents its basic value and advantage.

PHILOSOPHICAL PROBLEMS OF THE DRAMATICAL WORKS BY ERIC-EMMANUEL SCHMITT

The article studies the drama of the modern French-speaking author Eric-Emmanuel Schmitt. It analyses of the problems of the French artist's plays, the role of his work in the context of the literary process of the XX-XXI century and traces the development of his philosophical thought. The article used comparative-typological, comparative-historical and structural methods to study the stated issues, which made it possible to compare the dramatic works of Eric-Emmanuel Schmitt with other literary phenomena, to single out his creative achievements in the literary field of the postmodern period, especially in their systems in the works of this author: the play "Guest" is taken for a more detailed analysis. It is noted that the determining factor in the formation of philosophical worldviews of Eric-Emmanuel Schmitt was the writing of a thesis on Denis Diderot and acquaintance with other famous artists of the Enlightenment. While working on his research, the writer could not miss the study of contemporary trends in philosophy and literature, including drama. The ideas and beliefs of artists of the Enlightenment had a great influence on the formation of Schmitt's philosophical thought: he was inspired by their belief in the possibility of human knowledge, considered man not only as a sensitive but also as an intelligent being; like the Enlightenment, the French writer turned to a variety of religious themes and metaphysical ways of thinking. The author is convinced that philosophy is around everyone: it should not be hidden behind pathetic phrases and complex texts; it should live in the form of fairy tales, plays, and dialogues. The philosopher must be able to mix the humour with the serious things, so Schmitt took on the responsibility of talking to people about important things in a simple way and he treats this task as a mission. Tracing the author's own style, it is concluded that in general, Schmitt's spiritual development took place mainly under the influence of Enlightenment thinkers, so his work used the principles and techniques inherent in the work of educators.

Thinking, Supposing, and Physis in Parmenides

What could justify the Presocratic conviction that human beings can have knowledge? The answer that I am exploring in a larger project is that most Presocratic thinkers share a commitment to the possibility of a “natural fit” between the world and human understanding. Two claims underlie this commitment: the first is the basic intelligibility of the cosmos. The second is that human beings can come to know things beyond their limited sensory experience, for in properly exercising their capacities for perception, thought, and understanding, they can come to have the knowledge that earlier Greeks thought was reserved for the gods. Here I explore a small part of one chapter of the story I want to tell: Parmenides’ accounts of what-is and of thinking and the implications of these views for the possibility of human knowledge about the world around us. The paper concentrates on Parmenides, beginning with a few comments about Heraclitus.

Portuguese

This article will present an understanding of the theory of knowledge, which is in the thought of Sartre from his literary production, embodied in the novel Nausea, until his philosophical production, specifically the philosophy paper The Transcendence of the Ego. Aim is then to account for the possibility of human knowledge from a dialogue between literature and philosophy of this contemporary thinker.

The embodied transcendental: a Kantian perspective on neurophenomenology

Neurophenomenology is a research programme aimed at bridging the explanatory gap between first-person subjective experience and neurophysiological third-person data, through an embodied and enactive approach to the biology of consciousness. The present proposal attempts to further characterize the bodily basis of the mind by adopting a naturalistic view of the phenomenological concept of intentionality as the a priori invariant character of any lived experience. Building on the Kantian definition of transcendentality as “what concerns the a priori formal structures of the subject's mind” and as a precondition for the very possibility of human knowledge, we will suggest that this transcendental core may in fact be rooted in biology and can be examined within an extension of the theory of autopoiesis. The argument will be first clarified by examining its application to previously proposed elementary autopoietic models, to the bacterium, and to the immune system; it will be then further substantiated and illustrated by examining the mirror-neuron system and the default mode network as biological instances exemplifying the enactive nature of knowledge, and by discussing the phenomenological aspects of selected neurological conditions (neglect, schizophrenia). In this context, the free-energy principle proposed recently by Karl Friston will be briefly introduced as a rigorous, neurally-plausible framework that seems to accomodate optimally these ideas. While our approach is biologically-inspired, we will maintain that lived first-person experience is still critical for a better understanding of brain function, based on our argument that the former and the latter share the same transcendental structure. Finally, the role that disciplined contemplative practices can play to this aim, and an interpretation of the cognitive processes taking place during meditation under this perspective, will be also discussed.