scholarly journals Why the Content of Animal Thought Cannot Be Propositional

2018 ◽  
Vol 38 (2) ◽  
pp. 183-207
Author(s):  
Mariela Aguilera

In “Steps toward Origins of Propositional Thought”, Burge claims that animals of different species are capable of making deductive inferences. According to Burge, that is why propositional thought is extended beyond the human mind to the minds of other kinds of creatures. But, as I argue here, the inferential capacities of animals do not guarantee a propositional structure. According to my argument, propositional content has predicates that might involve a quantificational structure. And the absence of this structure in animal thought might explain some of the differences with the propositional content of human thought.

2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.


Author(s):  
Dmitry Kurakin

In this chapter, I argue that the Durkheimian theory of the sacred is a crucial yet not fully recognized resource for cognitive sociology. It contains not only a theory of culture (which is acknowledged in contemporary sociology), but also a vision of culture-cognition relations. Thus, Durkheimian cultural sociology allows us to understand the crucial role the sacred/profane opposition plays in structuring culture, perception and thought. Based on a number of theories, I also show how another opposition—between the pure and impure modes of the sacred, allows us to explain dynamic features of the sacred and eventually provides a basic model of social change. While explicating this vision and resultant opportunities for sociological analysis I also criticize “cognition apart from culture” approaches established within cognitive sociology. I argue, thus, that culture not only participates in cognition but is an intrinsic ingredient of the human mind. Culture is not a chaotic and fragmented set of elements, as some sociologists imply to a greater or lesser degree, but a system; and as such it is an inner environment for human thought and social action. This system, however, is governed not by formal logic, as some critics of the autonomy of culture presuppose, but by concrete configurations of emotionally-charged categories, created and re-created in social interactions.


2019 ◽  
pp. 81-126
Author(s):  
Ada Bronowski

This chapter examines the schematic map drawn up for the logical structure of the Stoic systēma. In it, rhetoric is distinguished from dialectic and, for the first time in the history of philosophy, signifiers are distinguished from things signified. As for lekta, they are distinguished from impressions, though both belong under the heading of things signified. The position of lekta is analysed both in the light of their being a kind of thing signified and as distinct from impressions. The latter are corporeal states of the soul, whereas lekta are incorporeal and stand in a relation to impressions which both guarantees the independence of lekta from them, and determines the nature of the impressions as rational. The literature on what makes impressions rational is discussed, including the case of the reasoning dog. The verdict is that there is no such animal on the specific Stoic understanding of reasoning. The distinction between a propositional content and a proposition is broached in the analysis of impressions, laying down the foundations for an analysis of rationality as the capacity to grasp a propositional structure, in which something is attributed to something on the basis of conceptions acquired through previous experience. This propositional structure is not invented by us but is what constitutes reality.


2019 ◽  
Vol 375 (1791) ◽  
pp. 20190306 ◽  
Author(s):  
Andrea E. Martin ◽  
Leonidas A. A. Doumas

Neither neurobiological nor process models of meaning composition specify the operator through which constituent parts are bound together into compositional structures. In this paper, we argue that a neurophysiological computation system cannot achieve the compositionality exhibited in human thought and language if it were to rely on a multiplicative operator to perform binding, as the tensor product (TP)-based systems that have been widely adopted in cognitive science, neuroscience and artificial intelligence do. We show via simulation and two behavioural experiments that TPs violate variable-value independence, but human behaviour does not. Specifically, TPs fail to capture that in the statements fuzzy cactus and fuzzy penguin , both cactus and penguin are predicated by fuzzy (x) and belong to the set of fuzzy things, rendering these arguments similar to each other. Consistent with that thesis, people judged arguments that shared the same role to be similar, even when those arguments themselves (e.g., cacti and penguins) were judged to be dissimilar when in isolation. By contrast, the similarity of the TPs representing fuzzy (cactus) and fuzzy (penguin) was determined by the similarity of the arguments, which in this case approaches zero. Based on these results, we argue that neural systems that use TPs for binding cannot approximate how the human mind and brain represent compositional information during processing. We describe a contrasting binding mechanism that any physiological or artificial neural system could use to maintain independence between a role and its argument, a prerequisite for compositionality and, thus, for instantiating the expressive power of human thought and language in a neural system. This article is part of the theme issue ‘Towards mechanistic models of meaning composition’.


Author(s):  
Andrew Bell ◽  
Bryn Davies ◽  
Habib Ammari

AbstractWhy did Bernhard Riemann (1826–1866), arguably the most original mathematician of his generation, spend the last year of life investigating the mechanism of hearing? Fighting tuberculosis and the hostility of eminent scientists such as Hermann Helmholtz, he appeared to forsake mathematics to prosecute a case close to his heart. Only sketchy pages from his last paper remain, but here we assemble some significant clues and triangulate from them to build a broad picture of what he might have been driving at. Our interpretation is that Riemann was a committed idealist and from this philosophical standpoint saw that the scientific enterprise was lame without the “poetry of hypothesis”. He believed that human thought was fundamentally the dynamics of “mind-masses” and that the human mind interpenetrated, and became part of, the microscopic physical domain of the cochlea. Therefore, a full description of hearing must necessarily include the perceptual dimensions of what he saw as a single manifold. The manifold contains all the psychophysical aspects of hearing, including the logarithmic transformations that arise from Fechner’s law, faithfully preserving all the subtle perceptual qualities of sound. For Riemann, hearing was a unitary physical and mental event, and parallels with modern ideas about consciousness and quantum biology are made. A unifying quantum mechanical model for an atom of consciousness—drawing on Riemann’s mind-masses and the similar “psychons” proposed by Eccles—is put forward.


2019 ◽  
Author(s):  
Agustinus Dewantara

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religious dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Humans clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.


1930 ◽  
Vol 6 (1) ◽  
pp. 151-177
Author(s):  
L. Bogdanov

The perplexing enigma of the cosmos and the creation has been from time immemorial a source of fascination for the human mind, and all the peoples of the globe, both those who have passed away and those still in existence, have striven to solve this riddle, either forming themselves into special groups for this purpose, or by mere individual effort. Of these solutions some were distinguished by a greater viability, a greater strength, and a greater ascendency, and are still exercising their sway; whilst others were short-lived and transient, were accepted by few people and, having soon disappeared, constitute now merely dead and cold fragments of human thought. Some of these solutions appealed more to the intellect, others were more felt by the heart.


2016 ◽  
Vol 2 ◽  
pp. 6-26
Author(s):  
Gábor Alberti ◽  
Judit Kleiber ◽  
Zsuzsanna Schnell ◽  
Veronika Szabó

The paper offers such description of some imperative-like sentence types in potential well-formed Hungarian utterances which includes a parallel representation of the linguistically encoded intensional profiles of the sentence types and actual information states in potential interlocutors’ minds. In our representational dynamic pragmasemantics framework ReALIS, we demonstrate the intensional profiles of the five basic and two “fine-tuned” sentence types as members of a system enabling addressers’ of utterances to express their beliefs, desires and intentions concerning the propositional content of the given utterances as well as the addressees’ and other people’s certain beliefs, desires and intentions (concerning the propositional content, too, or each other’s thoughts). We also provide “case studies” in which actual beliefs, desires and intentions in potential interlocutors’ minds are compared to the linguistically encoded intensional profiles of Hungarian imperative-like sentence types. In this context, the listener’s task is to calculate the speaker’s intentions (and hidden motives) on the basis of the mismatches that this comparison reveals. The paper concludes with an insight into our attempts to model the mind of individuals living with Autism Spectrum Disorder. This latter subproject is relevant since our framework provides solutions to pragmaticosemantic phenomena “at the cost” of undertaking the complex task of actually representing the structure of the human mind itself – which is not impossible but requires an adequate decision of the level of abstraction and the components to be used.


2021 ◽  
Author(s):  
Jitesh Dundas ◽  
Maurice Ling

The aim of this paper is to understand the human mind functions such that we can simulate them into a computational model for making cognitive systems more intelligent. We then present this model with formulae using a top-down approach. We propose that the human thought process, which is the fundamental unit for thehuman mind and all the different emotions coming from it, can be implemented as a mathematical formulae to a reasonable extent. Further, we argue that our model has the ability to derive mind functions such as dreams and thinking. The model utilizes a top-down approach for understanding the factors involved in the thought process while explaining the factors involved. The authors are intend to make continuous improvements in the formulae as more scientific advances happen in the understanding of the human brain.


SATS ◽  
2017 ◽  
Vol 18 (2) ◽  
Author(s):  
Miguel López-Astorga

AbstractDrawing on the theory of ‘mental models’, I have previously shown that the valid syllogisms in the Aristotelian logical system, including all of its figures and moods, are very easy for the human mind. Indeed, they can even be used to predict inferences that people can make with quantified sentences. In this paper, I further argue that, if mental models theory is correct, then also the Aristotelian conversion rules are not hard for the human mind. My account here again focuses on the distinction made by the mental models theory between canonical and noncanonical models.


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