You Think You Think

This is a study in thinking according to, but not withheld by, traditional methods from the branch of philosophy called Experiential Philosophy. Philosophers are interested in the topic of thought, if no one else. Yet, thinking is what we do sixteen hours a day. Or, as this study will show, thinking is what is done to us sixteen hours a day. What is thinking? Why is it? And, who is in charge here anyway? The following book will enter these questions and make a serious attempt to keep deviations from target as small as possible. The thesis of this book is based on the recognition that thought is an activity in human beings that (1) proceeds in a fragmented way and that (2) basically cannot be halted. We cannot opt out of thinking. The conclusion is that this accounts for human suffering, lack of direction, and chaos in daily actions and decisions. This leads to the further conclusion that thinking is not something we do, it is something that is being done in us

Lamplight 2005

This is the literary and fine arts magazine of Liberty University. An annual publication, it showcases poetry, short stories, creative essays, and art by Liberty students

WHERE EXPERIENCES ARE: DUALIST, PHYSICALIST, ENACTIVE AND REFLEXIVE ACCOUNTS OF PHENOMENAL CONSCIOUSNESS

Dualists believe that experiences have neither location nor extension, while reductive and ‘non-reductive’ physicalists (biological naturalists) believe that experiences are really in the brain, producing an apparent impasse in current theories of mind. Enactive and reflexive models of perception try to resolve this impasse with a form of “externalism” that challenges the assumption that experiences must either be nowhere or in the brain. However, they are externalist in very different ways. Insofar as they locate experiences anywhere, enactive models locate conscious phenomenology in the dynamic interaction of organisms with the external world, and in some versions, they reduce conscious phenomenology to such interactions, in the hope that this will resolve the hard problem of consciousness. The reflexive model accepts that experiences of the world result from dynamic organism-environment interactions, but argues that such interactions are preconscious. While the resulting phenomenal world is a consequence of such interactions, it cannot be reduced to them. The reflexive model is externalist in its claim that this external phenomenal world, which we normally think of as the “physical world,” is literally outside the brain. Furthermore, there are no added conscious experiences of the external world inside the brain. In the present paper I present the case for the enactive and reflexive alternatives to more classical views and evaluate their consequences. I argue that, in closing the gap between the phenomenal world and what we normally think of as the physical world, the reflexive model resolves one facet of the hard problem of consciousness. Conversely, while enactive models have useful things to say about percept formation and representation, they fail to address the hard problem of consciousness

The Santa Clara, 2018-01-11

https://scholarcommons.scu.edu/tsc/1057/thumbnail.jp

Reflexive Monism

Reflexive monism is, in essence, an ancient view of how consciousness relates to the material world that has, in recent decades, been resurrected in modern form. In this paper I discuss how some of its basic features differ from both dualism and variants of physicalist and functionalist reductionism, focusing on those aspects of the theory that challenge deeply rooted presuppositions in current Western thought. I pay particular attention to the ontological status and seeming “out-thereness” of the phenomenal world and to how the “phenomenal world” relates to the “physical world”, the “world itself”, and processing in the brain. In order to place the theory within the context of current thought and debate, I address questions that have been raised about reflexive monism in recent commentaries and also evaluate competing accounts of the same issues offered by “transparency theory” and by “biological naturalism”. I argue that, of the competing views on offer, reflexive monism most closely follows the contours of ordinary experience, the findings of science, and common sense

Witness: The Modern Writer as Witness

Editor\u27s Note [Excerpt] The United States, as a society, is on the brink of profound and positive change. Demographically and culturally, things are improving, and the reason is obvious to people who study history: Conflict pushes us to be better, to strive for principled goals. Consider the inspired eco-advocacy of Greta Thunberg. Or the swearing in of most diverse class of lawmakers in history into the 116th Congress. Or billionaire Robert F. Smith’s pledge to pay off every Morehouse College (in Atlanta, Georgia) student’s debt. Indeed, there are many good people helping and great moments happening in spite of a bleak 24-hour news cycle designed to ruin happiness and to limit our understanding of our human potential. We at Witness see this yearning for transformation in the works we selected. The doorway must be crossed, and the voices and characters we featured in our Winter 2019 issue stand at the vestibule, ready for the light to warm them, primed to fight for that necessary illumination.https://digitalscholarship.unlv.edu/witness/1000/thumbnail.jp

From the Shadows: Setting as an Expression of Character Development in the Epic Fantasy Genre

Epic fantasy is a genre defined by its setting. It offers writers the opportunity to be incredibly specific with the way setting contributes to the overall story, specifically as an aid character development. In order to successfully use setting to support character development, the writer must understand what preconceptions with which the reader enters the epic fantasy genre and what purpose setting plays in the overarching story world. The writer must determine what setting elements to include and, just as importantly, which to leave out. Finally, because setting is such an abstract component of writing, it is useful not only to discuss generalities that apply to all writers but to examine a specific example in order to better understand how worldbuilding can be implemented in a way that feels natural to the reader