Imperfect Cognitions

Today's post is by Maria Cristina Contrino. Maria Cristina Contrino What is the role of narratives for our personal identity, for who we are in everyday life? What kinds of narratives shape our actions, interactions and relations? What is the role of ‘wrong’, erroneous narratives?  In my paper  I review three narratives accounts that highlight the importance of narratives for personal identity and argue for the practical notion of personal identity ( Schechtman 1996 ); the variety of psychological and bodily characteristics that shape a person ( Schroeder 2022 ); and the role of affectivity and bodily interactions in supporting our narratives and maintaining our identity ( Lindemann 2014 ).  Yet, these approaches do not do justice to the roles of certain narratives that are not fully rational and involve errors: a narrative view needs to account for the practical significance in one’s life of erroneous narratives, such as impostor’s narratives, delusions and confabulati...

In this post, Constantine Sandis, Visiting Professor of Philosophy at the University of Hertfordshire and Director of Lex Academic , presents his new book on Wittgenstein for Anthem Press, Wittgenstein on Other Minds . Book cover   ‘Even if someone were to express everything that is “within him”, we wouldn’t necessarily understand him’ Ludwig Wittgenstein, Last Writings on the Philosophy of Psychology , § 191. The so-called ‘problem of other minds’ is typically understood as a problem in epistemology regarding whether we can ever really be sure of what anybody else is thinking or feeling. At its solipsistic extreme, philosophers have wondered whether we can ever know that other people exist at all. How can I be certain that those around me are not all automata or mere figments of my imagination? In his later work, Ludwig Wittgenstein was at pains to dismiss such worries, not because we can prove that sceptics are wrong, but because their objections can be shown to be nonsensical. G...

The blog post today is by Arthur Krieger (Temple University) on his recent paper " Torturous withdrawal: Emotional compulsion in addiction " ( European Journal of Philosophy , 2024). Arthur Krieger   We’ve all heard addiction described as a “compulsion.” People with addictions (here I’ll just say ‘addicts’) often act in ways that are so out of character, so self-destructive, and so contrary to their own stated aims, that we feel the need for a special explanation. Compulsion is the main concept used to explain addictive behavior, particularly in health sciences like medicine and psychology. What exactly is compulsion? That’s a surprisingly difficult question. It is sometimes glossed as continuing to do something despite being aware of its serious negative consequences. But that includes far too much, like using a chair instead of a standing desk at work, or eating an eclair every night despite a recent high cholesterol reading. One traditional view is that compulsion is a c...

Today's post is by Juan F. Álvarez (Université Grenoble Alpes) on his recent paper " Remembering and relearning: against exclusionism " ( Philosophical Studies , 2024). Juan F. Álvarez Distinguishing remembering from other related cognitive processes, such as imagining and relearning, occupies a central place in the philosophy of memory. While the remembering-imagining distinction is a topic of heated debate, philosophers tend to agree that no instance of relearning qualifies as a case of remembering. In this paper, I argue that this view, which I call “exclusionism”, requires closer examination because it does not follow from leading naturalistic theories of remembering. The theories in question are simulationism ( Michaelian 2016 ), distributed causalism ( Sutton and O’Brien 2023 ), and trace minimalism ( Werning 2020 ).  Relearning occurs when a subject acquires information about an event through experience, forgets about the event, reacquires information about the sa...

This week's post is from Vladimir Krstic (a philosopher at the United Arab Emirates University) on his recently published paper  Lying by Asserting What You Believe is True: a Case of Transparent Delusion (Review of Philosophy and Psychology).  Imagine that I tell you that I believe that I am Hitler but that I am not Hitler since he is dead and I am not. You would probably think that you did not hear me correctly. But, if — upon your request for clarification — I tell you specifically that I believe that I am Hitler but that this is not possible and that, thus, my belief is obviously false, you might think that I am toying with you. Many people, following Moore, think that these claims are absurd. Vladimir Krstic However, this impression is misleading. One can confidently believe that p and ascribe this belief to oneself, while judging that not-p. This is what happens to transparently delusional people. They suffer from a delusional belief, they correctly ascribe this belief...

Today's post is from Aisha Qadoos (PhD student at the University of Birmingham) on her recently published paper Ambiguous Loss: a loved one's trauma (RHV) published in a special issue on memory and trauma . Research on interpersonal trauma predominantly looks at the effects of first personal trauma i.e., the experiences of those who directly undergo the experience. In this paper on ambiguous loss, I take the perspective of the friends and family of the one who has undergone the experience, a paradigmatic case being that of the partner of a veteran. Aisha Qadoos First, using L.A. Paul’s concept of transformative experience , I make the claim that traumatic experiences are transformative experiences . That is to say, they are experiences that result in some change in one’s sense of self (personally transformative) and/or epistemic standing (epistemically transformative). Personally transformative experiences are experiences that change what it is like to be you, resulting in cha...