scholarly journals Psychology and the Use of Intuitions in Philosophy

2010 ◽  
pp. 157-176 ◽  
Author(s):  
Brian Talbot

There is widespread controversy about the use of intuitions in philosophy.  In this paper I will argue that there are legitimate concerns about this use, and that these concerns cannot be fully responded to using the traditional methods of philosophy.  We need an understanding of how intuitions are generated and what it is they are based on, and this understanding must be founded on the psychological investigation of the mind.  I explore how a psychological understanding of intuitions is likely to impact a range of philosophical projects, from conceptual analysis to the study of (non-conceptual) "things themselves" to experimental philosophy.

Author(s):  
Ron Mallon ◽  
Shaun Nichols

Experimental philosophy is not a philosophy, it is a method that is supposed to contribute to philosophical inquiry. Characteristically, experimental philosophers use empirical techniques to investigate philosophically significant intuitions about cases. An intuition, in this context, is a spontaneous judgement a person makes about a case with little or no conscious reason for their judgement. Intuitions play a key role in much philosophical theorizing. The attempt to provide a conceptual analysis or definition for important philosophical concepts, e.g. knowledge, meaning, responsibility, has long been a major theoretical concern in philosophy. One prominent philosophical view holds that the meaning of our concepts is given by the folk theory (or set of common-sense beliefs) in which the concepts are embedded. Intuitions about cases are thought to reveal the contours of the folk theory and the meaning of the concept. As a result, in pursuing conceptual analyses, many philosophers rely on intuitions about cases to descry the folk theories in which those concepts are embedded. In addition to their role in conceptual analysis, philosophers invoke intuitions as evidence for substantive philosophical claims, perhaps in much the same way as empirical scientists invoke observation as evidence. For instance, the intuition that it is wrong to push one man in front of a speeding trolley to save five others is invoked as evidence that utilitarianism does not give the right theory of how we ought to act. Similarly, intuitions are used to support substantive claims about knowledge, meaning and responsibility. When philosophers use intuitions - whether in the service of conceptual analysis or in the effort to establish a more substantive philosophical claim - the traditional methodology looks a priori. That is, one arrives at one’s judgements without relying on evidence from sensory perception. For instance, to analyse the concept intentional a philosopher might consult their intuitions about whether the concept applies in various actual and possible circumstances, and a condition of adequacy upon the definition is that it best conforms to these intuitions. In contrast, experimental philosophers use experimental techniques to study intuitions about philosophically important concepts.


2017 ◽  
Vol 59 (4) ◽  
pp. 5-22 ◽  
Author(s):  
Ming Hsu

Managers today are under tremendous pressure to uncover factors driving customers’ attitudes and behavior. Unfortunately, traditional methods suffer from well-known limitations and have remained largely unchanged since their introduction decades ago. As a result, there is growing interest in brain-based approaches that may enable managers to directly probe customers’ underlying thoughts, feelings, and intentions. This article provides practical guidance to managers on using these tools, focusing on two distinct uses: validation of existing insights and generation of novel insights. Throughout, we emphasize that managers should see traditional and brain-based approaches as complements, rather than substitutes, in understanding customers.


2019 ◽  
Vol 6 (1) ◽  
Author(s):  
Dhanya S. ◽  
Ramesh N V ◽  
Abhayakumar Mishra

Abstract Ayurveda (the science of life) is one of the branches of Vedas. It is regarded as upaveda of Atharva Veda. It is a steam of knowledge coming down from generation to generation since eternity parallel to Vedic literature which is why its emergence has been said to be from the creator (Brahman) himself prior to the creation. It is taken as eternal because nobody knows when it was not there. In Ayurveda, food is considered to affect the mind as well as the body. By understanding how to prepare foods best suited to our minds and bodies, we can utilize nutrition as a source of healing. Food is the most essential to sustain a good life and the same food if consumed inappropriately becomes the root cause of many diseases. So, proper knowledge about food and its importance should be known by all human beings to have better benefits from it.


1987 ◽  
Vol 17 (3) ◽  
pp. 505-532 ◽  
Author(s):  
Jeffrey Foss

There is no problem more paradigmatically philosophical than the mind-body problem. Nevertheless, I will argue that the problem is empirical. I am not even suggesting that conceptual analysis of the various mind-body theories be abandoned – just as I could not suggest it be abandoned for theories in physics or biology. But unlike the question, ‘Is every even number greater than 2 equal to the sum of two primes?’ the mind-body problem cannot be solved a priori, by analysis alone; though I will not argue this thesis here, it is nearly obvious, since purported solutions must make matter of fact claims, heavy with existential import, about the real world. By contrast, an investigation of the sensitivity of the mind-body problem to empirical evidence will show that purported solutions to the problem are empirically testable, to a degree consistent with philosophy giving a clarified mind-body problem to the sciences. I offer the bold outlines of such an investigation here.


Epistemology ◽  
2018 ◽  
pp. 120-139
Author(s):  
Ernest Sosa

This chapter discusses how people often appeal to what they would ordinarily say, and even to what they would ordinarily think, in the exercise of generally shared concepts. When one wonders about personal identity, freedom and responsibility, the mind and its states and contents, justice, rightness of action, happiness, and so on, the main focus is not just the words or the concepts. There are things beyond words and concepts whose nature people wish to understand. The metaphysics of persons goes beyond the semantics of the word “person” and its cognates, and even beyond the correlated conceptual analysis. Philosophical progress might then take a form similar to the kind of scientific progress that involves conceptual innovation.


2021 ◽  
pp. 64-79
Author(s):  
Steven L. Goldman

The claims of the new natural philosophers that their methodical reasoning and newly invented instruments produced knowledge of reality had a profound effect on contemporary mainstream philosophers. Hobbes allied himself with the rationalist pursuers of certainty but rejected the ability of experimental philosophy to reveal certain truths about nature. Gassendi defended a probabilistic theory of knowledge, while Locke’s theory of knowledge accepted “moral,” or near, certainty as a limit to knowledge of reality. Berkeley reinterpreted the materialistic ontology underlying the new science, arguing the metaphysical character played in it by the concept matter. Hume formulated an openly skeptical theory of knowledge of the world, arguing the metaphysical character of the roles played by causality and induction in the new natural philosophy. Kant responded by creating a philosophy that restored certainty to knowledge, but its object was now experience, not a reality independent of the mind.


Author(s):  
K.W.M. Fulford ◽  
Martin Davies ◽  
Richard G.T. Gipps ◽  
George Graham ◽  
John Z. Sadler ◽  
...  

Following on from Section IV on summoning concepts, this section of theHandbookpresents theoretically informed descriptions of psychopathologies. The topics of the chapters range from anxiety, depression, and body image disorders, through emotion and affective disorders, to delusion, thought insertion, and the fragmentation of consciousness. These phenomena call, not only for assessment and diagnosis (see Section VI), but also for understanding on the part of both the engaged clinician and the philosophical commentator. They also provide case studies for general philosophical questions about different levels of description and conceptualisation and the relationships between them, and about the contributions to psychological understanding that are made by phenomenology, clinical expert knowledge, and the sciences of the mind.


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