Imperfect Cognitions

My name is Kevin Lynch and I am currently a Research Fellow at University College Dublin, and gained my PhD in philosophy from the University of Warwick in 2012. A lot of my current research activities relate to understanding self-deception and similar phenomena. I also have research interests in psychoanalysis, issues in metaphysics and epistemology, and the philosophy of information. One example of an ‘imperfect cognition’ which I investigated in a recent paper , is stubbornness. I outlined the similarities and differences between stubborn belief and self-deception. Both being stubborn in holding to a certain belief, and being self-deceived in believing something, seem to be examples of motivationally biased belief. Both can involve very similar behaviours, such as ignoring, dismissing, downplaying, or explaining away unwelcome evidence, and searching one-sidedly for welcome evidence or considerations. In fact, I argue that cases of stubborn belief satisfy the set of sufficien

In this post Roberta Payne writes about the relationship between schizophrenia and art. Roberta earned a BA in classics from Stanford, an MA in Italian from UCLA, an MA in romance languages from Harvard, and a PhD in comparative literature from the University of Denver. She taught English, Latin, and Italian, and her published work includes literary translations from Italian, short stories, and articles on schizophrenia. In 2013 Roberta published a memoir,  Speaking to My Madness: How I Searched for Myself in Schizophrenia . Her article "My Outsider Art" has recently been published in the  Schizophrenia Bulletin , and is available open access. Although I’ve done art since I was a small child and studied art history formally in college, I didn’t find my artistic niche until I developed mental illness in my early 20s. Then I began a long love affair with what has been dubbed “outsider art,” the art of people variously marginalized in society, to distinguish it from th

In this post, Ezio Di Nucci presents his book Mindlessness (Cambridge Scholars, 2013). Di Nucci is Assistant Professor of Philosophy at Universität Duisburg-Essen . His latest book is Ethics Without Intention . Philosophy is still hanging on to an over-intellectualistic picture of human judgement and agency – or Mindlessness by Ezio Di Nucci so I contend in my book. Our ability for thought is a useful resource, but one that we use less frequently than philosophers often assume – and that’s a good thing. Deliberation is not always the best way to deal with life’s challenges; on the contrary, we are often better off not thinking; other times we are just not worse off and it is therefore more efficient not to think. The book begins by looking at data which has been accumulating in behavioural and social psychology over the last few decades, especially with relation to habits, skilled performances and priming. Expert golfers, for example, perform better when under time pressur

Jonathan Farrell My name is Jonathan Farrell , and I am a post-doc at the University of Manchester on Tim Bayne’s Architecture of Consciousness project. I am interested in providing a taxonomy of seemings —   the states we are in when things seem some way to us. In this post I will try to explain why a taxonomy would be useful. In brief: there are different kinds of seemings, and we have different, non-equivalent, ways of ascribing seemings to subjects. Thus philosophers need to be careful when and how they use ‘seem’ to make sure that their arguments do not equivocate and that they do not talk past each other. Providing a taxonomy of seemings can help us to avoid these problems. In everyday speech it is common to talk about some of our mental states by using ‘seem’: the stick half in water, for example, seems bent to me, and it seems that this winter will be colder than last winter. Philosophers also talk about seemings. Indrek Reiland ( 2014) appeals to seemings to resolve

Kenneth Kendler This is a report on the 2014 Oxford Loebel Lectures by Rebecca Roache , Lecturer in Philosophy at Royal Holloway, University of London. The biopsychosocial model in psychiatry tells us that psychiatric disorders arise from a combination of biological, psychological, and social factors. But how do causes at these three ‘levels’ interact, and how do we put this insight to use in treating mental illness? Professor Kenneth Kendler addressed these questions in Oxford’s inaugural Loebel Lectures . In his first lecture (which you can watch here or listen to here ), Kendler shared fascinating empirical data to demonstrate the aetiological complexity of psychiatric disorders. He showed that whilst one’s genes can make it more likely that one will suffer certain disorders, the causal pathway does not run directly from genes to the development of a disorder. Rather, causal pathways often—to use Kendler’s expression—‘loop out’ into the environment. For example, having a g

Henry Taylor My name is Henry Taylor and I have recently submitted my PhD in philosophy at Durham University. In this post, I would like to discuss some issues that I address in my paper ‘Is Attention Necessary and Sufficient for Phenomenal Consciousness?’ With some notable exceptions, attention has until relatively recently been neglected as a topic in its own right in analytic philosophy. This has occurred despite its widespread use in fields as diverse as aesthetics, philosophy of mind, and metaphysics. However, in the last few years this attitude has radically and suddenly shifted, and attention is one of the most exciting topics in contemporary philosophy of psychology. One of the most striking questions within this domain is whether it is possible to use attention to explain consciousness. Amongst many psychologists, and philosophers, there is hope that by studying consciousness in terms of attention, the problem of consciousness may turn out to be empirically tractable.

Dear all As part of PERFECT we want to promote further investigation into whether false beliefs can be advantageous, due to their being biologically adaptive, enhancing wellbeing, being conducive to the satisfaction of epistemic goals, or promoting some other form of agential success. In the psychological literature, self-deception, positive illusions, delusions, confabulatory explanations, and other instances of false belief have been regarded as beneficial in some sense, but there has not yet been a systematic study of their role in supporting different aspects of human agency within philosophy.  The workshop we are planning for February 2016 aims at filling that gap. We welcome theoretical papers from researchers in epistemology, philosophy of mind, philosophy of psychology, philosophy of biology, and psychology. Themes and research questions Some beliefs seem to have an important role in supporting human agency: they can make us feel better about ourselves and even e

In this post I interview Duncan Pritchard , Professor of Philosophy at the University of Edinburgh and Director of the Eidyn Research Centre . Duncan is currently leading two inter-related Eidyn projects on the topic of intellectual humility, both of which receive the majority of their funding from the Templeton Foundation. The first is an outreach project entitled ‘ Intellectual Humility MOOC ’. The other principal investigator on this project is Dr Ian Church. The aim of this project is to produce and run a Massive Open Online Course (or ‘MOOC’) on the topic of intellectual humility. The second project is a research project entitled ‘ Virtue Epistemology, Epistemic Dependence, and Intellectual Humility ’. The other principal investigator on this project is Prof Jesper Kallestrup. The aim of this project is to develop an anti-individualistic version of virtue epistemology and to explore the relationship between epistemic dependency and intellectual humility.

My name is Misia Temler and I am a forensic psychologist and a PhD candidate in Cognitive Science supervised by Professor Amanda Barnier , Professor John Sutton , and Associate Professor Doris McIlwain at Macquarie University in the ARC Centre of Excellence in Cognition and its Disorders . My PhD research investigates how our memory of recent personal events changes over subsequent retellings. Misia Temler Take a moment to remember your 21st birthday or other milestone birthday, or first date with your current partner. These events are often remembered quite vividly in detail as they are typically emotional, salient, and have frequently been retold on numerous occasions. Would it surprise you that some of these seemingly vivid details can change in just a week when you retell your event? Perhaps on your first date your partner wore a red shirt and not a blue shirt, or maybe that first date actually took place at noon and not in the evening. Did you feel happy and excited or did you

This week we feature a report on a conference on the dialogue between philosophy and psychoanalysis. The author, Marthe Kerkwijk , is a graduate student at Heythrop College, University of London. Senate House, London On Friday 17th and Saturday 18th of October, Heythrop College, London , the Institute of Philosophy and the Institute of Psychoanalysis co-organised a conference on the dialogue between philosophy and psychoanalysis. Philosophers' critical evaluations of the methodologies of psychoanalysis are well known, but in the last few decades philosophy and psychoanalysis have mutually influenced each other in more constructive ways. The conference brought together prominent scholars whose work navigates the intersection between philosophy and psychoanalysis in order to reinforce fruitful dialogue between both disciplines. Jonathan Lear , professor of philosophy at the University of Chicago and psychoanalyst, delivered the keynote address. The conference took place in

Avram Hiller My name is Avram Hiller , and I am Associate Professor in the Department of Philosophy at Portland State University. I work in several different areas of philosophy in the analytic tradition. My work in epistemology concerns the nature of knowledge and, in particular, what the external environment must be like for an individual to have knowledge in it. According to some theories of knowledge, it is impossible for someone to know something if the person’s belief is based upon a false belief. But an appeal to social aspects of belief formation casts this criterion into doubt. For it is not uncommon for a helpful individual to convey a point to someone else using a falsehood. Consider the following case, which appears in a recent publication of mine: Natasha is a spy in the field. Messages to her from Headquarters often are detected by enemy intelligence, and Headquarters is aware of that. Today, Headquarters needs to communicate to Natasha that her contact will be

Epistemic Innocence logo Dear Readers Two of our posts had been shortlisted for the 3QD Philosophy Prize.  In the semi-finals went both  Epistemic Injustice and Illness  by Ian James Kidd and Havi Carel (19 Aug 2014) and  Sadder but Wiser? Interview with Jennifer Radden  by Magdalena Antrobus (6 Nov 2014). The Representation of Agents in Auditory Verbal Hallucinations - See more at: http://www.3quarksdaily.com/3quarksdaily/2014/11/vote-for-one-of-the-nominees-for-the-3qd-philosophy-prize-2014.html#sthash.I74D2I9T.dpuf The Representation of Agents in Auditory Verbal Hallucinations - See more at: http://www.3quarksdaily.com/3quarksdaily/2014/11/vote-for-one-of-the-nominees-for-the-3qd-philosophy-prize-2014.html#sthash.I74D2I9T.dpufThe The Representation of Agents in Auditory Verbal Hallucinations - See more at: http://www.3quarksdaily.com/3quarksdaily/2014/11/vote-for-one-of-the-nominees-for-the-3qd-philosophy-prize-2014.html#sthash.I74D2I9 Unfortunately, neither of tho