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Riethmüller, J.: ¬Der graue Schwan : Prolegomena zum Wissen der Wissensgesellschaft (2012)
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- Pages
- 495 S
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Dupré, J.: ¬The disorder of things : metaphysical foundations of the disunity of science (1993)
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- Footnote
- Rez. in: KO 40(2013) no.2, S-149-151 (Elizabeth Milonas); vgl. http://www.ergon-verlag.de/isko_ko/downloads/ko_40_2013_2_g.pdf.
- Pages
- VIII, 308 S
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Chalmers, D.J.: Constructing the world (2012)
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- Abstract
- David J. Chalmers constructs a highly ambitious and original picture of the world, from a few basic elements. He develops and extends Rudolf Carnap's attempt to do the same in Der Logische Aufbau Der Welt (1928). Carnap gave a blueprint for describing the entire world using a limited vocabulary, so that all truths about the world could be derived from that description--but his Aufbau is often seen as a noble failure. In Constructing the World, Chalmers argues that something like the Aufbau project can succeed. With the right vocabulary and the right derivation relation, we can indeed construct the world. The focal point of Chalmers's project is scrutability: roughly, the thesis that ideal reasoning from a limited class of basic truths yields all truths about the world. Chalmers first argues for the scrutability thesis and then considers how small the base can be. All this can be seen as a project in metaphysical epistemology: epistemology in service of a global picture of the world and of our conception thereof. The scrutability framework has ramifications throughout philosophy. Using it, Chalmers defends a broadly Fregean approach to meaning, argues for an internalist approach to the contents of thought, and rebuts W. V. Quine's arguments against the analytic and the a priori. He also uses scrutability to analyze the unity of science, to defend a conceptual approach to metaphysics, and to mount a structuralist response to skepticism. Based on Chalmers's 2010 John Locke lectures, Constructing the World opens up debate on central areas of philosophy including philosophy of language, consciousness, knowledge, and reality. This major work by a leading philosopher will appeal to philosophers in all areas.
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- xxiii, 494 S
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Bewußtsein : Beiträge aus der Gegenwartsphilosophie (2005)
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- Abstract
- DAS STANDARDWERK in der Philosophie des Geistes seit 10 Jahren - jetzt in 5. Auflage mit einer um mehr als 60 Seiten erweiterten Bibliographie, die Publikationen zur Philosophie des Geistes und angrenzender Disziplinen von 1970-2004 erfaßt (über 2700 Titel). Kann man sich vorstellen, dass so etwas wie bewusstes Erleben auf der Grundlage physikalischer Vorgänge entstehen konnte? Sind subjektives Empfinden und das Entstehen einer Innenperspektive überhaupt als Bestandteil der natürlichen Ordnung der Dinge denkbar - oder werden wir an dieser Stelle mit einem letztlich unauflöslichen Mysterium konfrontiert, mit einem weissen Fleck auf der Landkarte des wissenschaftlichen Weltbildes, der vielleicht aus prinzipiellen Gründen immer ein weisser Fleck bleiben muss? Das Problem des Bewusstseins bildet heute - vielleicht zusammen mit der Frage nach der Entstehung unseres Universums - die äusserste Grenze des menschlichen Strebens nach Erkenntnis. Es erscheint deshalb vielen als das letzte grosse Rätsel überhaupt und als die grösste theoretische Herausforderung der Gegenwart. Mit Beiträgen von: Ansgar Beckermann, Peter Bieri, Dieter Birnbacher, Ned Block, Tyler Burge, David J. Chalmers, Patricia S. Churchland, Daniel C. Dennett, Owen Flanagan, Rick Grush, Güven Güzeldere, Robert Kirk, Martin Kurthen, Joseph Levine, William G. Lycan, Colin McGinn, Thomas Metzinger, Norton Nelkin, Martine Nida-Rümelin, David Papineau, Diana Raffman, Georges Rey, David M. Rosenthal, Eva Ruhnau, Michael Tye, Robert Van Gulick, Kathy Wilkes. Siehe auch: "Conscious Experience", gekürzte englischsprachige Version des Buches "Bewußtsein".
- Footnote
- Rez. der ersten Aufl von 1995 in: Frankfurter Rundschau Nr.93 vom 20.4.1996, S.4 u.d.T.: Wie und warum entsteht im Gehirn unser bewußtes Erleben? (M. Lenzen)
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- 854 S
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- s
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Koch, C.: Consciousness : confessions of a romantic reductionist (2012)
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- Footnote
- Rez. in: The New York Review of Books, 10.01.2013 ( J. Searle): "The problem of consciousness remains with us. What exactly is it and why is it still with us? The single most important question is: How exactly do neurobiological processes in the brain cause human and animal consciousness? Related problems are: How exactly is consciousness realized in the brain? That is, where is it and how does it exist in the brain? Also, how does it function causally in our behavior? To answer these questions we have to ask: What is it? Without attempting an elaborate definition, we can say the central feature of consciousness is that for any conscious state there is something that it feels like to be in that state, some qualitative character to the state. For example, the qualitative character of drinking beer is different from that of listening to music or thinking about your income tax. This qualitative character is subjective in that it only exists as experienced by a human or animal subject. It has a subjective or first-person existence (or "ontology"), unlike mountains, molecules, and tectonic plates that have an objective or third-person existence. Furthermore, qualitative subjectivity always comes to us as part of a unified conscious field. At any moment you do not just experience the sound of the music and the taste of the beer, but you have both as part of a single, unified conscious field, a subjective awareness of the total conscious experience. So the feature we are trying to explain is qualitative, unified subjectivity.
Now it might seem that is a fairly well-defined scientific task: just figure out how the brain does it. In the end I think that is the right attitude to have. But our peculiar history makes it difficult to have exactly that attitude-to take consciousness as a biological phenomenon like digestion or photosynthesis, and figure out how exactly it works as a biological phenomenon. Two philosophical obstacles cast a shadow over the whole subject. The first is the tradition of God, the soul, and immortality. Consciousness is not a part of the ordinary biological world of digestion and photosynthesis: it is part of a spiritual world. It is sometimes thought to be a property of the soul and the soul is definitely not a part of the physical world. The other tradition, almost as misleading, is a certain conception of Science with a capital "S." Science is said to be "reductionist" and "materialist," and so construed there is no room for consciousness in Science. If it really exists, consciousness must really be something else. It must be reducible to something else, such as neuron firings, computer programs running in the brain, or dispositions to behavior. There are also a number of purely technical difficulties to neurobiological research. The brain is an extremely complicated mechanism with about a hundred billion neurons in ... (Rest nicht frei). " [https://www.nybooks.com/articles/2013/01/10/can-information-theory-explain-consciousness/].
Erwiderung von C. Koch u. G. Tononi in: The New York Review of Books, 07.03.2013 [https://www.nybooks.com/articles/2013/03/07/can-photodiode-be-conscious/?pagination=false&printpage=true] mit einer weiteren Erwiderung von J. Searle.
- Pages
- xii, 181 S
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Popper, K.R.: Objektive Erkenntnis : ein evolutionärer Entwurf (1993)
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- Pages
- XIV,414 S
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Searle, J.R.: Geist : eine Einführung (2006)
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- Content
- Vgl. auch die Besprechung: Löhrer, G.: Der Anti-Dualismus, sein Vokabular und dessen Ambiguität: eine methodische Bemerkung zu Searles monistischen Auffassungen in der Philosophie des Geistes. Unter: Internationale Zeitschrift für Philosophie. 14(2005) H.2, S.182-204.
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- 323 S
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Searle, J.R.: Geist, Sprache und Gesellschaft : Philosophie in der wirklichen Welt (2001)
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- 192 S
