Mar 25, 2008 · It is one of the best science books I have read. the 1st chapter - The runner's brain is still vivid in my memory. The author being a neurologist himself wrote this 1st story on Parkisnon's disease It is a book of real misadventures in the field of science.
Dec 05, 2021 · Pediatric Schizophrenia/Autism Clinical 1 Memory in psychology is a fascinating factor in acquiring, storing, retaining, and later retrieving the information that the mind has processed. Memory is not just the mainstream function of keeping the data that has been processed by reason. Memory overall is a combination of three different tasks. The three major …
Kevin, a sociologist, decides to study the relationship between stress and aggression. He develops a hypothesis and conducts an experiment with a group of participants to systematically gather data. After analyzing the results, Kevin concludes that there is a positive correlation between stress and violence.
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We will consider two contemporary responses to the hard problem: David Chalmers’s panpsychism and Daniel Dennett’s eliminativism. Although both Chalmers and Dennett exist within a tradition of philosophy that privileges scientific explanation and is broadly physicalist, they have two radically different ways of addressing the hard problem. Chalmers’s response accepts that consciousness is real and that solving the hard problem will require quite a radical change in how we conceptualize the world. On the other hand, Dennett’s response attempts to argue that the hard problem isn’t really a problem because it rests on a misunderstanding of the nature of consciousness. For Dennett, consciousness is a kind of illusion and isn’t ultimately real, whereas for Chalmers consciousness is the most real thing we know. The disagreement between these two philosophers returns as, again, to the most fundamental divide within the philosophy of mind: that between Cartesians, on the one hand, and behaviorists, on the other.
For physicalists, the mind-body problem is the problem of explaining how conscious experience can be nothing other than a brain activity— what has been called “ the hard problem .”.
What is the relationship between the mind and the body? In contemporary philosophy of mind, there are a myriad of different, nuanced accounts of this relationship. Nonetheless, these accounts can be seen as falling into two broad categories: dualism and physicalism. [1] According to dualism, the mind cannot be reduced to a merely physical thing, such as the brain . The mind is a wholly different kind of thing than physical objects. One simple way a dualist might try to make this point is the following: although we can observe your brain (via all kinds of methods of modern neuroscience), we cannot observe your mind. Your mind seems inaccessible to third-person observation (that is, to people other than you) in a way that your brain isn’t. Although neuroscientists could observe activation patterns in your brain via functional magnetic resonance imagining, they could not observe your thoughts. Your thoughts seem to be accessible only in the first person—only you can know what you are thinking or feeling directly. Insofar as other can know this, they can only know it indirectly, though your behaviors (including what you say and how you act ). Readers of previous chapters will recognize that dualism is the view held by the 17th century philosopher, René Descartes, and that I have referred to in earlier chapters as the Cartesian view of mind. In contrast with dualism, physicalism is the view that the mind is not a separate, wholly different kind of thing from the rest of the physical world. The mind is constituted by physical things. For many physicalists, the mind just is the brain. We may not yet understand how mind/brain works, but the spirit of physicalism is often motivated by something like Ockham’s razor: the principle that all other things being equal, the simplest explanation is the best explanation. Physicalists think that all mind related phenomena can be explained in terms of the functioning of the brain. So a theory that posits both the brain and another sui generis entity (a nonphysical mind or mental properties) violates Ockham’s razor: it posits two kinds of entities (brains and minds) whereas all that is needed to explain the relevant phenomena is one (brains).
Medieval philosophers referred to the mind as having intentionality —the curious property of “aboutness”—that is, the property of an object to be able to be about some other object. In a certain sense, the mind seems to function kind of like a mirror does—it reflects things other than itself. But unlike a mirror, whose reflected images are not inherently meaningful, minds seem to have what contemporary philosopher John Searle calls “ original intentionality .” In contrast, the mirror has only “ derived intentionality ”—its image is meaningful only because something else gives it meaning or sees it as meaningful. Another thing that has derived intentionality is words, for example the word “tree.” “Tree” refers to trees, of course, but it is not as if the physical marks on a page inherently refer to trees. Rather, human beings who speak English use the word “tree” to refer to trees. Spanish speakers use the word “arbol” to refer to trees. But in neither case do those physical marks on the page (or sound waves in the air, in the case of spoken words) inherently mean anything. Rather, those physical phenomena are only meaningful because a human mind is representing those physical phenomena as meaningful. Thus, words are only meaningful because a human mind represents them in a meaningful way. Although we speak of the word itself as carrying meaning, this meaning has only derived intentionality. In contrast, the human mind has original intentionality because only the mind is the ultimate creator of meaningful representations. We can explain the meaningfulness of words in terms of thoughts, but then how do we explain the meaningfulness of the thoughts themselves? This is what philosophers are trying to explain when they investigate the representational aspect of mind.
In contrast, the hard problem is the problem of explaining how physical processes in the brain give rise to first- person conscious experience. The hard problem does not seem to be the kind of problem that could be solved by simply investigating in more detail the complex causal mechanism that is the brain.
Interpretationism sees the mind as a certain kind of useful fiction: we attribute representational states (thoughts) to people in virtue of their intelligent behavior and we do so in order to explain and predict their behavior. The causes of one’s intelligent behavior are real, but the representational states that we attribute need not map neatly onto any particular brain states. Thus, there need not be any particular brain state that represents the content, “Brittney Spears is a washed up pop star,” for example.
Anything in excess of that can lead to all kinds of problems, including overeating, traffic accidents, personality problems, and antisocial behavior. Each of these seven factors that contribute to long life are completely a matter of self-discipline. These seven factors are a matter of choice.
Persistence is self-discipline in action. In Part Two, you will learn the specific things you can do to apply these principles to the practical areas of life, to achieve greater success in your work and career, and to fulfill your potential in the months and years ahead. Action Exercises: 1.
One quality that most philosophers, teachers, and experts agree on is the importance of self- discipline. Discipline is what you must have to resist the lure of excuses. It is self-discipline that enables you to “vote yourself off the island.”.
First, make a decision, in advance, that you will never, never be unfaithful to your spouse. Like drawing a line in the sand, make the decision in advance that no matter what happens, you will not stray for any reason. Second, discipline yourself to stay out of harm’s way.
You need to concentrate on the most important thing you could possibly be doing every hour of every day rather than getting sidetracked by low-value or no- value tasks and activities. Above all, you need the self-discipline to settle in for the long term, to develop a long-time perspective in your business life.
Time management is a core discipline that largely determines the quality of your life. As Peter Drucker said, “You cannot manage time; you can only manage yourself.”. Time management is really life management, personal management, management of yourself rather than of time or circumstances.
Your self-ideal is that part of your mind composed of your values, virtues, ideals, goals, aspirations, and your idea of the very best person that you can possibly be . In other words, your self-ideal is composed of those values that you most admire in others and most aspire to possess in yourself.
Uri Hasson, a Princeton University psychology professor, experimented with . different film genres, and certain films like horror, action, and sci-fi showed high activation . scores in the amygdala part of the viewer’s brains.
The purpose of horror films . is to highlight unconscious fears, desire, urges, and primeval archetypes that are buried deep in .