Imperfect Cognitions

In this post, Professor and Chair of Philosophy at Gettysburg College , Daniel DeNicola, introduces his just-released book, Understanding Ignorance: The Surprising Impact of What We Do Not Know (MIT, August 2017). He writes on a range of ethical and epistemic issues, usually related to education. His new book grew from an earlier work, Learning to Flourish: A Philosophical Exploration of Liberal Education (Continuum/Bloomsbury, 2012). Ignorance, it seems, is trending. Political ignorance has become some so severe that the democratic ideal of an informed citizenry seems quaint. Willful ignorance is the social diagnosis of the moment: critics found to be implicated in prejudice, privilege, ideology, and information cocoons. Ignorance is used both as accusation and excuse. In the broadest sense, it is a ineluctable feature of the human condition. And yet, philosophers have ignored ignorance. While occupied with the sources and structure of knowledge, epistemologists for ce

Muhammad Ali Khalidi is Professor of Philosophy and Chair of the Department of Philosophy at York University in Toronto. He specializes in general issues in the philosophy of science (especially, natural kinds and reductionism) and philosophy of cognitive science (especially, innateness, concepts, and domain specificity). His book, Natural Categories and Human Kinds, was published by Cambridge University Press in 2013, and he has recently been working on cognitive and social ontology. If a sudden interest in taxonomy is indicative of a crisis in a scientific field, then the cognitive sciences may be in a current state of crisis. Psychologists, neuroscientists, and researchers in related disciplines have recently devoted increasing attention to the ways in which their respective disciplines classify and categorize their objects of study. Many of these researchers consider themselves--rightly in my opinion--engaged in the effort to uncover our “cognitive ontology”. Ever since

This post is by  Tim Crane . I am Professor of Philosophy at the Central European University (CEU) in Budapest. I was Knightbridge Professor of Philosophy at the University of Cambridge and he taught at UCL for almost twenty years. I founded the Institute of Philosophy in the University of London , and I am the philosophy editor of the TLS .  I have written five books on the nature of the mind, which is my principal area of interest in philosophy. But I also have a long-standing interest in the nature of religion and religious belief, and The Meaning of Belief is my first serious attempt to write on this subject. The Meaning of Belief attempts to give a description of the phenomenon of religion from an atheist’s point of view — that is, on the assumption that there is no god, supernatural or transcendent reality or being. The book’s aim is not to argue for this atheism, but to give a description of religious belief which makes sense to believers themselves. In this respe

My name is Rami el Ali and I am an assistant professor at the Lebanese American University . I work in philosophy of mind, but also have research interests in Phenomenology and the Philosophy of Technology. Currently my focus is on the nature of misperception, and in particular hallucinations. In my paper ' Does Hallucinating Involve Perceiving? ', I argue for the tenability of a common-factor relationalist (alternatively, naive realist) view of perceptual experience. I do this by arguing that a view on which hallucinating involves perceiving can accommodate three central observations thought to recommend the widely accepted nonperceptual view of hallucinations, on which hallucinations do not involve perception. Philosophers usually agree, even when they do not accept the view, that relationalism provides the simplest characterization of perception. Correspondingly, the simplest view of experience merely extends the account of perception to illusions and hall

Kathleen Stock is a Philosopher at the University of Sussex, working on questions about imagination and fiction, including: What is the imagination? What is the relation between imagining and believing? What is fiction? Can we learn from fiction? Are there limits to what we can imagine? She has published widely on related topics, and her book Only Imagine: Fiction, Interpretation and Imagination is now out with Oxford University Press. She blogs about fiction and imagination at thinkingaboutfiction.me. Philosophers and literary theorists argue about three things: what fiction is, how fiction should be interpreted, and what imagination is. In Only Imagine, I suggest that all three questions can be illuminated simultaneously.  I aim to build a theory of fiction that also tells us about the imagination, and vice versa. My focus is on texts. First, I defend a theory of fictional interpretation (or ‘fictional truth’ as it’s sometimes called). When we read a novel or story, we u

This post is by Chris Letheby . In recent decades there has been a growing interdisciplinary attempt to understand self-awareness by integrating empirical results from neuroscience and psychiatry with philosophical theorizing. This is exemplified by the enterprise known as ‘philosophical psychopathology’, in which observations about unusual cognitive conditions are used to infer conclusions about the functioning of the healthy mind. But this line of research has been somewhat limited by the fact that pathological alterations to self-awareness are unpredictable and can only be studied retrospectively—until now. The recent resurgence of scientific interest in ‘classic’, serotonergic psychedelic drugs such as LSD and psilocybin has changed all this. Using more rigorous methods than some of their forebears, psychiatrists have shown that psychedelics can, after all, be given safely in clinical contexts, and may even cause lasting psychological benefits. Small studies have shown

The Copenhagen Summer School in Phenomenology and Philosophy of Mind is an annual event organized by the Center of Subjectivity Research . It aims to provide essential insights into central themes within the philosophy of mind, viewed from a phenomenological perspective. The general topics covered this year were intentionality, experience, reflection, perception, attention, self-awareness, rationality, normativity and methodology. Over a period of 5 days, the schedule included keynote lectures, PhD presentations, discussion groups and seminars. The late afternoons and evenings were dedicated to different social events (such as visits to the city, a harbour tour) which allowed for opportunities to exchange ideas amongst researchers. In this post, I give a detailed summary of the main points made by the keynote speakers. On the first day Søren Overgaard talked about Embodiment and Social Perception. The question he set up to answer was whether Social Perception Theory d

This post is by Dan Weiskopf . He is an Associate Professor of Philosophy at Georgia State University , and his research deals with classificatory practices in scientific taxonomy and everyday cognition. Autism is among the most mystifying of psychiatric disorders. For patients and their families, doctors, and caregivers, it presents an intractable and often painful clinical reality. For researchers, it presents a profound theoretical challenge. While it has a handful of fairly well agreed-upon characteristics (the so-called “core triad” ), it is also linked with an enormous range of inconsistent and heterogeneous symptoms . These include behavioral, cognitive, neurobiological, and genetic abnormalities, as well as somatic medical conditions. Given this messiness, it is hard to say what autism itself even is, let alone design effective interventions and treatments for it. There has been a call by some—psychologist Lynn Waterhouse most prominently—to eliminate the disorder from

Elisabetta Lalumera is organising a Confabulation and Epistemic Innocence workshop at the University of Milano-Bicocca (image below), to be held in Milan (Italy) on May 28, 2018. Below you find a call for papers for the event. Summary of topic When people are unaware of information that accounts for some phenomenon, this does not necessarily prevent them from offering a sincere, but often inaccurate, explanation. Indeed, whilst confabulation has been shown to occur alongside psychiatric diagnoses featuring serious memory impairments, and in people undergoing symptoms of mental distress, it also occurs regularly in people with no such diagnoses or symptoms. Some cognitions which fail to accurately represent reality may nonetheless have redeeming features that promote good functioning in a variety of domains. Inaccurate cognitions may misrepresent the world, but can also bring psychological and practical benefits. More recently, philosophers have pointed out that epistemi