Problems concerning metaphysical inquiry. F.H. Bradley’s concept of immediate experience

2021 ◽  
Author(s):  
M.S. Abu Dina
Keyword(s):  
Immediate Experience

Schopenhauer and Hume on Will and Causation

2020 ◽  
pp. 160-174
Author(s):  
Severin Schroeder
Keyword(s):  
Intentional Action ◽  
Voluntary Action ◽  
Material Objects ◽  
Full Understanding ◽  
The World ◽  
Immediate Experience

One aspect of Schopenhauer’s doctrine that the world is will, which can be assessed independently of his more ambitious metaphysical ideas, is the claim that our own agency provides us with a full understanding of causation which then permeates and structures our experience of the world in general. In this chapter, the author argues that this claim can be defended against Hume’s well-known objections because they are based on a volitional theory of voluntary action, which Schopenhauer rightly rejected. Schopenhauer quite plausibly located an immediate experience of causation between at least some kinds of motives and our consequent actions. However, he was wrong in suggesting that this experience might be the source of our understanding of causation since intentional action already presupposes that understanding and cannot provide it. It is more plausible to argue that an understanding of causation is derived from our bodily encounters with material objects.

Psychology of the Self and Immediate Experience

1981 ◽  
Vol 17 (1) ◽  
pp. 136-143 ◽  
Author(s):  
Benjamin Wolstein
Keyword(s):  
The Self ◽  
Immediate Experience

scholarly journals The collective disorientation of the COVID-19 crisis

2021 ◽  
Author(s):  
Pablo Fernández Velasco ◽  
Bastien Perroy ◽  
Roberto Casati
Keyword(s):  
Social Dynamics ◽  
Frames Of Reference ◽  
Current Crisis ◽  
Spatial Disorientation ◽  
Multiple Dimensions ◽  
The Social ◽  
Sense Of Time ◽  
Art Research ◽  
Immediate Experience ◽  
Economic Thinking

One of the chief features of this global crisis is that we find ourselves in a shifting landscape. The resulting disorientation extends beyond health research and into many domains of our individual and collective lives. We suffer from political disorientation (the need for a radical shift in economic thinking), from social disorientation (the rearrangement of social dynamics based on distancing measures), and from temporal disorientation (the warping of our sense of time during lockdown), to name but a few. This generalised state of disorientation has substantial effects on wellbeing and decision making. In this paper, we review the multiple dimensions of disorientation of the COVID-19 crisis and use state-of-the art research on disorientation to gain insight into the social, psychological and political dynamics of the current pandemic. Just like standard, spatial cases of disorientation, the non-spatial forms of disorientation prevalent in the current crisis consist in the mismatch between our frames of reference and our immediate experience, and they result in anxiety, helplessness and isolation, but also in the possibility of re-orienting. The current crisis provides a unique environment in which to study non-spatial forms of disorientation. In turn, existing knowledge about spatial disorientation can shed light on the shifting landscape of the COVID-19 pandemic.<br /><br />Key messages<br /><ul><li>Growing evidence suggests that the COVID-19 crisis has been disorienting across domains.</li><br /><li>Disorientation is a metacognitive feeling monitoring both spatial and non-spatial tasks.</li><br /><li>Temporal disorientation was fostered by the pandemic’s counterintuitive temporality.</li><br /><li>Disorientation mitigation can facilitate new social and political frames of reference to emerge.</li></ul>

Death and Society in Twentieth Century America

1988 ◽  
Vol 18 (4) ◽  
pp. 379-395 ◽  
Author(s):  
Robert Fulton ◽  
Greg Owen
Keyword(s):  
Twentieth Century ◽  
Research Agenda ◽  
Atomic Bomb ◽  
Age Groups ◽  
Time Span ◽  
Nuclear Age ◽  
The Media ◽  
Immediate Experience ◽  
Twentieth Century America ◽  
Two Age Groups

American attitudes and responses toward death have changed markedly during the twentieth century. This transformation is illustrated through an examination of two age groups: those born prior to the advent of the atomic bomb, and those born into the nuclear age. Each cohort contended with very different patterns of environment and socio-historical experiences, and had differential life expectancies as well. Images of death have changed significantly over this time-span, partially because of the pervasive influence of television and the overall growth in the importance of media. Death's presence in the media is simultaneously everywhere and nowhere; it is at once illusively fantastical and frighteningly real. Today's youth face the threat of a sudden anonymous death that is counterpoised against a more immediate experience with death that often is either distorted or denied. It is within this context that America's youth express their fears and frustrations in music, drugs, violence, and vicarious death experiences. The research agenda should include investigation of such phenomena as the rising interest in spirituality and the increase in suicide among adolescents as possible symptoms of despair in an impersonal and threatened world.

Medialization—Musealization

2019 ◽  
pp. 293-304
Author(s):  
Alexander Kluge
Keyword(s):  
The Other ◽  
Temporal Mode ◽  
Private Matter ◽  
Immediate Experience

This chapter evaluates Alexander Kluge's discussion of the tension between “medialization” and “musealization.” Kluge thinks that the word “medialization” primarily alludes to “television,” but when all its parts are examined, then the “long-distant vision” that the word “tele-vision” implies has nothing at all to do with any of the television stations he knows. Medialization could be generally translated as mediation, but then there must be immediate experience if there are plenty of mediated experiences on the other side. However, Kluge cannot say that as much immediate experience must be saved, preserved, or organized as possible because the principle of immediate experience is a purely private matter. He then suggests that there is a way of dealing with temporalities and modes of experience that can be quite differentiated. Only when all of these differentiations come together is reality rich, which means they are also all real. The isolation or hegemony of one temporal mode over others, even if it were the polite optative, would essentially be a dictatorship of unreality. This would already be the factual contribution, the machinery, leading to the loss of history. If the concept of “musealization” is taken seriously, understood correctly, and interpreted within this context, then it can only mean labor against the loss of history.

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