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object:Philosophy of Mind
author class:G. W. F. Hegel
subject class:Philosophy
subject:Philosophy


Table of Contents
INTRODUCTION
What Mind is
Subdivision
SECTION I. MIND SUBJECTIVE
  SUB-SECTION A. ANTHROPOLOGY, THE SOUL
    (a) The Physical Soul
    (a) Physical Qualities
    (b) Physical Alterations
    (c) Sensibility
    (b) The Feeling Soul
    (a) The Feeling Soul in its Immediacy
    (b) Self-feeling
    (c) Habit
    (c) The Actual Soul

  SUB-SECTION B. PHENOMENOLOGY OF MIND, CONSCIOUSNESS
    (a) Consciousness proper
    (a) Sensuous Consciousness
    (b) Sense-perception
    (c) The Intellect
    (b) Self-consciousness
    (a) Appetite
    (b) Self-consciousness Recognitive
    (c) Universal Self-consciousness
    (c) Reason
  SUB-SECTION C. PSYCHOLOGY, MIND
    (a) Theoretical Mind
    (a) Intuition
    (b) Representation
    (aa) Recollection
    (bb) Imagination
    (cc) Memory
    (c) Thinking
    (b) Mind Practical
    (a) Practical Sense or Feeling
    (b) The Impulses and Choice
    (c) Happiness
    (c) Free Mind

SECTION II. MIND OBJECTIVE
  SUB-SECTION A. LAW
    (a) Property
    (b) Contract
    (c) Right versus Wrong
  SUB-SECTION B. THE MORALITY OF CONSCIENCE
    (a) Purpose
    (b) Intention and Welfare
    (c) Goodness and Wickedness
  SUB-SECTION C. THE MORAL LIFE, OR SOCIAL ETHICS
    (a) The Family
    (b) Civil Society
    (a) The System of Wants
    (b) Administration of Justice
    (c) Police and Corporation
    (c) The State
    (a) Constitutional Law
    (b) External Public Law
    (c) Universal History

SECTION III. ABSOLUTE MIND
  SUB-SECTION A. ART
  SUB-SECTION B. REVEALED RELIGION
  SUB-SECTION C. PHILOSOPHY


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

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SEE ALSO


AUTH

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IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME
1.A_-_ANTHROPOLOGY,_THE_SOUL

IN CHAPTERS TEXT
1.A_-_ANTHROPOLOGY,_THE_SOUL

PRIMARY CLASS

SIMILAR TITLES
Philosophy of Mind

DEFINITIONS

amalavijNAna. (T. dri ma med pa'i rnam shes; C. amoluo shi/wugou shi; J. amarashiki/mukushiki; K. amara sik/mugu sik 阿摩羅識/無垢識). In Sanskrit, "immaculate consciousness"; a ninth level of consciousness posited in certain strands of the YOGACARA school, especially that taught by the Indian translator and exegete PARAMARTHA. The amalavijNAna represents the intrusion of TATHAGATAGARBHA (womb or embryo of buddhahood) thought into the eight-consciousnesses theory of the YOGACARA school. The amalavijNAna may have antecedents in the notion of immaculate gnosis (amalajNAna) in the RATNAGOTRAVIBHAGA and is claimed to be first mentioned in STHIRAMATI's school of YogAcAra, to which ParamArtha belonged. The term is not attested in Sanskrit materials, however, and may be of Chinese provenance. The most sustained treatment of the concept appears in the SHE LUN ZONG, an exegetical tradition of Chinese Buddhism built around ParamArtha's translation of ASAnGA's MAHAYANASAMGRAHA (She Dasheng lun). ParamArtha compares amalavijNAna to the perfected nature (PARINIsPANNA) of consciousness, thus equating amalavijNAna with the absolute reality of thusness (TATHATA) and therefore rendering it the essence of all dharmas and the primary catalyst to enlightenment. As "immaculate," the amalavijNAna emulates the emphasis in tathAgatagarbha thought on the inherent purity of the mind; but as "consciousness," amalavijNAna could also be sited within the YogAcAra philosophy of mind as a separate ninth level of consciousness, now construed as the basis of all the other consciousnesses, including the eighth ALAYAVIJNANA. See also BUDDHADHATU; FOXING.

Philosophy of Mind: Philosophical theory of the nature of mind and its place in the world. See Philosophical Psychology. -- L.W.

consciousness: is regarded to comprise qualities such as subjectivity, self-awareness, sentience, and the ability to perceive the relationship between oneself and one's environment. It is a subject of much research in philosophy of mind, psychology, neuroscience, and cognitive science.

epiphenomenalism ::: The view in philosophy of mind according to which physical events have mental effects, but mental events have no effects of any kind. In other words, the causal relations go only one way, from physical to mental. In recent times it is usually considered a type of dualism, because it postulates physical events but also non-physical mental events; but historically it has sometimes been thought a kind of monism, because of its sharp divergence from substance dualism.

Kantianism ::: The philosophy of Immanuel Kant, a German philosopher born in Königsberg, Germany (now Kaliningrad, Russia). The terms Kantianism or Kantian can refer to contemporary positions in philosophy of mind, epistemology, and ethics.

Li hsueh: The Rational Philosophy or the Reason School of the Sung dynasty (960-1279) which insisted on Reason or Law (li) as the basis of reality, including such philosophers as Chou Lien-hsi (1017-1073), Shao K'ang-chieh (1011-1077), Chang Heng-ch'u (1020-1077), Ch'eng I-ch'uan (1033-1107), Ch'eng Ming-tao (1032-1086), Chu Hsi (1130-1200), and Lu Hsiang-shan (1139-1193). It is also called Hsing-li Hsueh (Philosophy of the Nature and Reason) and Sung Hsueh (Philosophy of the Sung Dynasty). Often the term includes the idealistic philosophy of the Ming dynasty (1368-1644), including Wang Yang-ming (1473-1529), sometimes called Hsin Hsueh (Philosophy of Mind). Often it also includes the philosophy of the Ch'ing dynasty (1644-1911), called Tao Hsueh, including such philosophers as Yen Hsi-chai (1635-1704) and Tai Tung-yuan (1723-1777). For a summary of the Rational Philosophy, see Chinese philosophy. For its philosophy of Reason (li), vital force (ch'i), the Great Ultimate (T'ai Chi), the passive and active principles (yin yang), the nature of man and things (hsing), the investigation of things to the utmost (ch'iung li), the extension of knowledge (chih chih), and its ethics of true manhood or love (jen), seriousness (ching) and sincerity (ch'eng), see articles on these topics. -- W.T.C.

mentalism ::: The view, in philosophy of mind, that the mind and mental states exist as causally efficacious inner states of persons. The view should be distinguished from substance dualism, which is the view that the mind and the body (or brain) are two distinct kinds of things, which nevertheless interact (somehow) with one another. Although this dualistic view of the mind-body connection entails mentalism, mentalism does not entail dualism. Jerry Fodor and Noam Chomsky have been two of mentalism's most ardent recent defenders.

philosophy of mind: is the branch of philosophy that studies the nature of themind, mental events, mental functions, mental properties, consciousness and their relationship to the physical body, particularly the brain.

physicalism ::: The metaphysical position asserting that everything that exists has one or more physical properties; that is, that there are no kinds of things other than physical things. In contemporary philosophy, physicalism is most frequently associated with the philosophy of mind, in particular the mind-body problem, in which it holds that the mind is a physical thing in some sense. Physicalism is also called "materialism", but the term "physicalism" is preferable because it has evolved with the physical sciences to incorporate far more sophisticated notions of physicality than matter; for example, wave/particle relationships and unseen, non-material forces.



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1:I think that consciousness has always been the most important topic in the philosophy of mind, and one of the most important topics in cognitive science as a whole, but it had been surprisingly neglected in recent years. ~ David Chalmers,
2:Consider a cognitive scientist concerned with the empirical study of the mind, especially the cognitive unconscious, and ultimately committed to understanding the mind in terms of the brain and its neural structure. To such a scientist of the mind, Anglo-American approaches to the philosophy of mind and language of the sort discussed above seem odd indeed. The brain uses neurons, not languagelike symbols. Neural computation works by real-time spreading activation, which is neither akin to prooflike deductions in a mathematical
logic, nor like disembodied algorithms in classical artificial intelligence, nor like derivations in a transformational grammar. ~ George Lakoff,
3:There is probably no more abused a term in the history of philosophy than “representation,” and my use of this term differs both from its use in traditional philosophy and from its use in contemporary cognitive psychology and artificial intelligence.... The sense of “representation” in question is meant to be entirely exhausted by the analogy with speech acts: the sense of “represent” in which a belief represents its conditions of satisfaction is the same sense in which a statement represents its conditions of satisfaction. To say that a belief is a representation is simply to say that it has a propositional content and a psychological mode. ~ John Searle (1983) Intentionality: An Essay in the Philosophy of Mind. p. 12,
4:In the philosophy of mind - as, indeed, in more important matters - [the twentieth century] has been a less than fully satisfactory century. We pretty much wasted the first half, so it seems to me, in a neurotic and obsessive preoccupation with refuting Cartesian skepticism about other minds. In the event, it didn't matter that the skeptics weren't refuted since there turned out not to be any. The only philosophers who really were doubtful about the existence of other minds were relentless anti-Cartesians like Wittgenstein, Dewey, Ryle, Quine and Rorty, and they were equally doubtful about the existence of their own. What we got for our efforts was mostly decades of behaviorism and the persistent bad habit of trying to run epistemological or semantic arguments for metaphysical conclusions. The end of this, I fear, is still not with us. ~ Jerry A Fodor,
5:What I have described as a blind spot is not a mere oversight on Sellars's part. I think it reflects Sellars's attempt to combine two insights: first, that meaning and intentionality come into view only in a context that is normatively organized, and, second, that reality as it is contemplated by the sciences of nature is norm-free. The trouble is that Sellars thinks the norm-free reality disclosed by the natural sciences is the only location for genuine relations to actualities. That is what leads to the idea that placing the mind in nature requires abstracting from aboutness.

Now Aquinas, writing before the rise of modern science, is immune to the attractions of that norm-free conception of nature. And we should not be too quick to regard this as wholly a deficiency in his thinking. (Of course in all kinds of ways it is a deficiency.) There is a live possibility that, at least in one respect, Thomistic philosophy of mind is superior to Sellarsian philosophy of mind, just because Aquinas lacks the distinctively modern conception of nature that underlies Sellars's thinking. Sellars allows his philosophy to be shaped by a conception that is characteristic of his own time, and so misses an opportunity to learn something from the past. ~ John Henry McDowell,

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