One: Brain States, Machine States, and Consciousness.- 1.1 Consciousness.- A Question About Consciousness.- Rey Cogitans: The Unquestionability of Consciousness.- 1.2 Correspondence.- Brain States and Psychological Phenomena.-... more
One: Brain States, Machine States, and Consciousness.- 1.1 Consciousness.- A Question About Consciousness.- Rey Cogitans: The Unquestionability of Consciousness.- 1.2 Correspondence.- Brain States and Psychological Phenomena.- Psychophysical Correspondence: Sense and Nonsense.- 1.3 Representation.- Husserl and the Representational Theory of Mind.- Meaning and Mental Representation.- Husserl's Epiphenomenology.- Two: Structures of Mental Processing.- 2.1 Qualia.- Testing Robots for Qualia.- Qualia, Functional Equivalence, and Computation.- Animals, Qualia, and Robots.- 2.2 Intentionality.- Mechanism and Intentionality: The New World Knot.- Knotty, Knotty: Comments on Nelson's "New World Knot".- Intentionality, Folk Psychology, and Reduction.- 2.3 Transaction.- Intentional Transaction as a Primary Structure of Mind.- Sophist vs. Skeptic: Two Paradigms of Intentional Transaction.- Commentary on Tuedio's "Intentional Transaction".- 3. Mind, Meaning, and Language.- 3.1 Schemas.- Schemas, Cognition, and Language: Toward a Naturalist Account of Mind.- Naturalism, Schemas, and the Real Philosophical Issues in Contemporary Cognitive Science.- Schemas, Persons, and Reality-A Rejoinder.- 3.2 Background.- Background Knowledge and Natural Language Understanding.- Internality, Externality, and Intentionality.- Objects and Fields.- 3.3 Translation.- Meaning Making: Some Functional Aspects.- Comments on Otto on Translation.- Blindness to Silence: Some Dysfunctional Aspects of Meaning Making.- Four: Prospects for Dialogue and Synthesis.- 4.1 Convergence.- Pragmatism, Phenomenology, and the Psychological Sciences.- The Soft Impeachment: Responding to Margolis.- In Defense of Pluralism.- 4.2 Dialogue.- Epilogue: Toward A New Agenda for Philosophy of Mind.- Appendices.- Footnotes.- Name Index.- List of Authors.
Research Interests:
Research Interests:
Research Interests:
When philosophers cultivate a professional interest in philosophical practice as a form of counseling therapy, the implicit bias of their practice is likely to emulate the “helping profession” model of client engagement. The effort seems... more
When philosophers cultivate a professional interest in philosophical practice as a form of counseling therapy, the implicit bias of their practice is likely to emulate the “helping profession” model of client engagement. The effort seems noble enough, but emulating the model of the helping professions might actually be incommensurate with the philospher’s calling. The philosophical temperament emulates a less constraining but more aggressive model of intervention than we find operating in the professional domain of therapeutic counseling practices. While the philosophical temperament resolves to question and analyze its subject-matter without the encumbrances of social constraint or the promise of utility, it employs methods of philosophical questioning and analysis decidedly more agonistic than can be motivated under the auspices of the “helping profession” model of therapeutic intervention. The philosophical temperament is a challenging temperament, a probing, testing, exploring, engaging temperament whose only vested commitment is to further inquiry. After setting up this distinction between philosophical practice and the helping professions I pose some thoughts regarding the philosophical encounter within a counseling situation, with emphasis on the challenge of translating back and forth between the client’s subject matter and the philosopher’s frame of reference. In the course of negotiating these challenges, the philosophical temperament encounters two divergent paths we must learn to travel with equal facility: we must make room for beneficial critique in philosophical counseling while motivating effective critical perspective within the client’s own world-view. The challenge is to see such a philosophical encounter as a place of translation, in which the counselor’s philosophical temperament is exposed to the alterity of the client’s domain of experience without losing its critical facility. In this way, the philosophical encounter is exercised in a movement between worlds, as an interweaving dance of translation and innovation characteristic of a “place” of mutual engagement. The resulting tension in these dialogical encounters is a direct consequence of the philosophical intervention in a client’s personal life. The philosopher’s challenge is to negotiate carefully between two domains of translation (between the cognitive-emotive domain of lived-experience and the philosophical domain of conceptual thinking, reflective inquiry and critical analysis), and to establish connections between these domains to facilitate philosophical encounters in a space of shared listening.
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Jim Tuedio is Professor of Philosophy and Department Chair at CSU Stanislaus, where he has taught since 1983. His principal work is in Continental Philosophy and professional ethics. He presented papers at the 2nd, 3rd, 4th and 6th... more
Jim Tuedio is Professor of Philosophy and Department Chair at CSU Stanislaus, where he has taught since 1983. His principal work is in Continental Philosophy and professional ethics. He presented papers at the 2nd, 3rd, 4th and 6th International Conferences on Philosophical ...