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Truth, understood by Thomas Aquinas as the adequation of mind and reality, forges a moral virtue called truthfulness in those who seek it and speak it. Such an epistemological and moral account of truth inspires a certain way of understanding both university pedagogy and university social responsibility. This article expounds the relations between realistic epistemology, moral virtue, and universities, and shows how the notion of truthfulness has served as inspiration for the pedagogical commitments of the Santo Tomás University. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon University is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Whitehead's metaphysical conception of life in Process and Reality is elucidated. The article is about neither biology nor psychology, but about how Whitehead's view of interstitial life might account for these scientific disciplines' range of phenomena. Whitehead's view of the universe as always novel but rarely original will be clarified, as will the role of eternal objects. [ABSTRACT FROM AUTHOR]

Wróbel explores 'atheism of the concept,' which for him gives rise to the 'cult of the concept'. He asks if 'atheism of the concept' might not be a vestige of theistic thinking, which we ought to overcome. He also asks if an 'atheism beyond the concept' might be possible, but this forces him to reflect on the very notion of the concept. He remains conscious of the fact that the 'concept' is not 'beyond life' but is 'a way of life' - one among many. This is why Wróbel does not present 'atheism of the concept' as opposite to 'atheism without the concept,' in as far as 'the concept' is not the opposite of 'life'. 'Atheism without the concept' is rather an atheistic practice and concerns 'lifestyle' rather than the content of 'convictions' or 'conceptual forms'. In an atheistic world, time is not about activating potential; it is not the reality of time that creates the reality of events, but the events themselves allow the course of time to unfold. The cosmos thus understood is not governed by any timeless principle, it must rely on the pure immanence of its being outside of rectitude and beyond the conceptual. [ABSTRACT FROM AUTHOR]

May 68 has influenced and conditioned many current considerations on «revolution ». Nevertheless history cannot be taken as an «objective» event since it always implies the time from which it is considered. In this article we propose two inflection points, two critical perspectives to interpret and transform, fifty years later, something of these events named «May of 68». [ABSTRACT FROM AUTHOR]

Copyright of Humanitas Taiwanica is the property of National Taiwan University, Humanitas Taiwanica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Am I responsible for what I say and how I say it? Or is what I say just a random transformation of what I have heard so far? Is my agency as a discourse participant perhaps borrowed from the agency of discourse? This ties in with another dimension: Is the reality confronting us, a reality that surely includes the notion of agency, a mere discourse construct? For the cognitive and neural sciences, individual agency is only an epiphenomenon of the real world, while it is endorsed by folk psychology and cultural anthropology, having long been a cherished tradition of western discourse. Obviously, selfhood in some form is part of our nature, though we only have discourse to talk about it. Thus it appears as a phenomenon of our contingent culture. [ABSTRACT FROM AUTHOR]

Copyright of Veritas is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author places the subject of his paper in the context of the original views of a school of Argentinian psychoanalysts that differed from traditional conceptions of man and his relationship with the sociocultural context - that is, with reality. These were the analysts who followed Enrique Pichon Rivière and further developed his ideas - namely, Madeleine and Willy Baranger, José Bleger, and David Liberman. The author begins his exposition with a discussion of Pichon Rivière and culture. He then offers an outline of Pichon Rivière's particular conception of man, followed by a section on the Internal Group as the nexus between the psyche and reality. Further sections address the idea of reality in the analytic situation as a dynamic field and the operative definition of the transference; the distinction between perceptual reality and the reading of reality, with a consideration of the notion of 'critical judgement'; and lastly the issue of health and illness in terms of adaptation to reality. In addition, on the basis of a quotation from Antonio Damasio, the author draws a parallel between these psychoanalytic thinkers' 'psychosocial' approach to man and the findings of contemporary neuroscience as presented by one of its paradigmatic protagonists. [ABSTRACT FROM AUTHOR]

A survivor of a traumatic brain injury makes sense of his injury and reflects on the unique individuality of injury. [ABSTRACT FROM AUTHOR]

Literature often proposes itself to to understand or question reality. Gonçalo M. Tavares is a contemporary Portuguese writer who encourages reflection on various topics, and, in his tetralogy The Kingdom, aims to analyze the relationship between the self and the other, before atypical social behaviors that, in a reality of war and postwar, generate extreme attitudes. That way, the concept of madness is questioned throughout this work and concepts by Freud (2012) and Foucault (1978) may help to better understand the complexity of human actions in this conflictual context. [ABSTRACT FROM AUTHOR]

The author probes bastions in Noelle Burton’s and Christopher Bonovitz’s patients’ unsymbolized experience. Bonovitz and his patient were involved in a mutually created phallic collapse, one in which they are unable to use their minds aggressively and vitally to make sense of things together. Bonovitz gained purchase on a set of conspiratorial feelings he had held toward his two analysts, feelings that were enacted with his patient. For Burton and her patient there was a different kind of bastion in which Burton’s wish to know her patient couldn’t be experienced as something other than impingement. The author argues the value of our openness to reverie not only when patients’ have poorly developed capacities for verbalization and symbolization but more generally as a clinical sensibility to cultivate with all patients. [ABSTRACT FROM AUTHOR]

A thought experiment invites us to examine our intuitive beliefs about the reality of the past, the reality of the future, and our capacity to affect either, and provides a test of our attitudes towards life. Given an inescapable choice and extraordinary power, would it be our duty to destroy the whole of reality, both past and future? [ABSTRACT FROM PUBLISHER]

According to what I will call the "appearance-is-reality doctrine of mind," conscious mental states are identical to how they subjectively appear or present themselves to us in our experience of them. The doctrine has had a number of supporters but to date has not received from its proponents the comprehensive and systematic treatment that might be expected. In this paper I outline the key features of the appearance-is-reality doctrine along with the case for thinking that doctrine to be true. I also defend the doctrine from some objections. Finally, I spell out the important metaphysical and epistemological implications of the appearance-is-reality doctrine of mind. [ABSTRACT FROM AUTHOR]

To picture reality either as not involving its being pictured or as reducible to its being pictured yields inconsistent pictures, since in neither case can anything be pictured. The picture of reality as picture-involving yields the only consistent picture of reality. Yet its cost is completeness, and the reason for this is reality. The claim that picturing reality is involved in reality is idealism, but it is not an idealism that compromises reality's ontological autonomy. Using Bosanquet's reality theorem to the effect that "Everything is real, so long as you do not take it for more than it is," I argue that idealism per se is falsely held to vitiate reality's autonomy. It does so only when the ideal is awarded an inflated status as fundament or source of reality. Bosanquet's theorem makes it clear that inflation of this sort is not exclusively the hallmark of realisms or idealisms. Since by contrast the idealist is additionally realist concerning the ideal, fundamentalist and/or spontaneist ontologies become importantly exclusivist, yielding pictures that cannot picture picturing without inflation of either picturing capacities or unpictured reality. Therefore the picture of reality as picture-involving is alone able to account for picturing. If there is picturing then, I claim, real realism is inflationary. [ABSTRACT FROM AUTHOR]

On the basis of the No-Space world thought experiment put forward by Strawson in his Individuals, we attempt to clarify in what sense there may be individual entities that exist only in time and to what extent such entities may qualify as belonging to an objective reality. For Strawson it is sounds which are the individuals of the No-Space world, and on Strawson's view sounds can belong to objective reality provided that they can be related to an auditory analogue of space. We argue that such an analogue of space can be specified in terms of a system of "master-sounds" that function as analogues of spatial bodies. We then extend our treatment of Strawson's thought experiment to include parts of the social world that, just like sounds, may be taken to exist only in time. We conclude by proposing a characterization of poems, games of (blind) chess, obligations, debts, and certain other social entities as "No-Space artifacts" since they, too, can exist not only in our spatial world but also in the No-Space world sketched by Strawson. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editors discuss articles within the issue on the interaction between the analysis of the reality of time and the analysis of the experience of time.

The aim of this paper is to offer a simplified version of the NLP communication model which I will use to reveal more about how we communicate, generate ideas, make decisions and produce behaviour. I will first explain the mechanism of the model to give an overall understanding of how it works; then, I will analyze the implications of the relationship between communication and language which acts as a filter on the world. [ABSTRACT FROM AUTHOR]

The essay "The Revolt. A Study of Textual Semiotics" sets the theoretical framework of a social semiotics based on decoding the social-cultural persuasive signs. The samples (the texts) that we aim to analyze, which represent different types of discourse (literary - biblical, poetical) set forward a semiotics of passions, from love to ardor, obsession, revolt and hate. The revolt is one of man's essential dimensions. It is our historical reality, in which we have to discover our values and acknowledge them. In the process of decoding the poetical messages of the studied texts, seen as reference discursive sequences, we have taken into account the mental reality of the text (the cultural variable) and the event reality of social practices manifested through the lyrical identities in which a reader may find or recognize himself. We have considered love based on principles (agape) as reference in the semio-stylistic analysis of the revolt, taking into account texts containing simulacra developed in a biblical space-time frame (David's psalms), and in a lay one (Arghezi's psalms), with interferences of sacred and profane. We thus bring into discussion passionate simulacra as existential models, either dedicated to faith, or ambiguously manifested between faith and doubt. Our goal is the configuration of a Romanian identity discourse. [ABSTRACT FROM AUTHOR]

It was from St. Augustine that Anselm learned that the only-begotten Son is the true image of God, and that the human person is an image by virtue of the human mind. But it was St. Hilary of Poitiers, the only author whom he expressly cites in his De Trinitate, who pointed Augustine to the insight that if the Son is the image of the Father, the incarnate Son, Christ, is the image of God; and that human persons, man and woman, most fully image the image who is Christ by their participation in the Eucharist. [ABSTRACT FROM AUTHOR]

This paper explores the difference between psychotic and non-psychotic perceptions of reality. It begins by outlining the construction of a conceptual framework in infancy. The core of this enables differentiation between self and object, and internal and external space, underlying a non-psychotic perception of reality. The conceptual framework may be inadequately formed or subjected to internal dismantling, in which case a psychotic perception of reality dominates. Case material from two child psychotherapy patients is presented and linked with Bion’s theories of psychosis to illustrate a shift between non-psychotic and psychotic thinking in the analytic hour. A psychotic perception of reality dominated by unconscious processes, as identified by Freud and developed by Matte Blanco, is explored. [ABSTRACT FROM PUBLISHER]

The article presents an attempt to apply the principles of ecocriticism to mathematical texts, focusing on an analysis of numbers. Discussed is the ontology of mathematical objects, with attention given to the supposed spatial, temporal, and causal qualities of numbers. The perception of numbers as natural phenomena and not as human constructs and its influence on culture and literature are also explored.

The article discusses language limitation as the main central problem in psychoanalysis and group analysis, rather than isolated individuals, which describes relationships between individuals. Topics discussed include family psychotherapists who developed psychotherapy models, basic problems of mind and communication related to instinct and scientific objectivity.

This is the story of Fred, a city banker who came for psychotherapy when he was on the verge of a nervous breakdown. Fred styled himself as an alchemist who could turn dross metal into gold and had achieved remarkable success until global recession hit. Fred's psychopathology had driven him to believe that he had supernatural powers - and this made him special. He instinctively gravitated to a world in which his magical powers would be admired and rewarded - the world of derivatives. Here Fred excelled. Every deal turned into a river of gold that, seemingly, had no end. But just as Fred's success had been meteoric, his downfall was catastrophic. The false self he had created crumbled and he catapulted into the void without bearings, surrounded by the flotsam of dead objects. With this terrible loss, his journey towards life had only just begun. Fred's story is a modern day allegory for the psychopathology that has infected the major financial institutions over the last twenty years, creating a precarious world based on illusion. Fred's trajectory illustrates not only the powerful lure of illusion but also how a perverse system is structured with the implicit aim of attacking mind and reality. [ABSTRACT FROM AUTHOR]

Measurement is said to be the basis of exact sciences as the process of assigning numbers to matter (things or their attributes), thus making it possible to apply the mathematically formulated laws of nature to the empirical world. Mathematics and empiria are best accorded to each other in laboratory experiments which function as what Nancy Cartwright calls nomological machine: an arrangement generating (mathematical) regularities. On the basis of accounts of measurement errors and uncertainties, I will argue for two claims: 1) Both fundamental laws of physics, corresponding to ideal nomological machine, and phenomenological laws, corresponding tomaterial nomologicalmachine, lie, being highly idealised relative to the empirical reality; and also laboratorymeasurement data do not describe properties inherent to the world independently of human understanding of it. 2) Therefore the naïve, representational view of measurement and experimentation should be replaced with a more pragmatic or practice-based view. [ABSTRACT FROM AUTHOR]

With the help of Lacanian psychoanalytic theory, this article addresses certain perplexities concerning personal identity that emerge from different kinds of interpersonal encounters. Lacan's notion of the 'fundamental fantasy' incorporates the insight that phantasmic projections (of both self and other) form the basis of personal identity and interpersonal relations are a complex interplay between such projections. Nevertheless, in face of disconcerting pretence phenomena, the notion of a real self plays a profoundly important part in interpersonal relations. To call some phantasmic projections 'pretensions' or 'delusions' is simultaneously to admit that some must, by contrast, embody or express a real self. Lacan's paradoxical answer to the question of whether the fundamental fantasy embodies the real self is 'yes and no'. To explain this, I unpack the notion of the fundamental fantasy insofar as it is construed as the basis upon which we construct a complex identity (a semblance) imperfectly shielded from the traumatic Real. I offer an indirect account of the Real, via a critique of Rowlands on absurdity. I then sketch the developmental formation of a complex semblance, guided at its core by the fundamental fantasy, which structures the comportment of the self with a three-fold other. While the fundamental fantasy forms the core of a person's identity and might be named the basis of the real self, Lacan warns that one must traverse it to acknowledge the Real in oneself. I elaborate on this via Derrida's conception of the parergon. My aim is to demonstrate the irreducible complexity of identity formation and to show that to be real is to accept the uncertainty associated with acknowledging the Real in me that exceeds both my pretensions and the phantasmic reality that structures my identity. [ABSTRACT FROM AUTHOR]

The article presents an essay discussing the work of Japanese artist and anime creator Murakami Takashi. Particular focus is given to otaku culture that is presented in Murakami artwork. Other topics discussed include otaku sexual indifference to real world and erotic orientation toward fantasy, the role of gaze, and the split between the eye and the gaze.

A central issue in understanding how language links the mental and the real world is the nature of the mental representations entertained during language processing. Are these mental representations closely linked to the perceptual experiences from which they were formed or are they somewhat removed from them? This review addresses this question by examining studies that have investigated motion verbs and sentences using functional magnetic resonance imaging. These studies tested whether language processing elicits modality-specific brain regions responsive to motion perception. Although the results of these studies are not definite due to the different tasks and analysis techniques utilized, they so far suggest that modality-specific brain regions processing visual motion are not automatically or habitually engaged in language processing. The occasional engagement of visual areas in language processing appears to result from tasks requiring integration of visual and linguistic information or attention to motion-specific features such as direction. The evidence reviewed therefore suggests that although perceptual representations may be flexibly engaged as a function of tasks and contexts, language comprehension in the absence of visual contexts habitually engages experience-based representations of motion events that are one-step removed from visual experiences, even in situations in which imagery is encouraged. [ABSTRACT FROM AUTHOR]

A comparison of Don Quixote and Prince Myshkin concludes that both characters undercut the chivalric ideal through their confusion of dreams with reality and their inability to provide assistance to others even when they try. Other shared themes include madness, death and rebirth, and the failure to distinguish virtue from vice. Above all, Don Quixote and Prince Myshkin, because they do not understand love and their attempts to perform good works lead to tragedy, have lost their two most fundamental links to reality, whether awake or dreaming. [ABSTRACT FROM AUTHOR]

Cognitive Theories have proved that human thinking is embodied. We access reality through our senses and we cannot avoid it. We use metaphorical mapping of embodied senses to understand abstract concepts. That metaphor is everywhere has been demonstrated with several analysis of different verbal corpus but not with non verbal corpus. The paper argues that if primary metaphors are part of our cognitive unconscious, inherent to the human being, a consequence of the nature of the brain, then they must create visual metaphors too. A series of examples are given and discussed in order to prove this statement. [ABSTRACT FROM AUTHOR]

The nature of mental entities and the demonstration of their existence eventually became central epistemological issues. Avicenna had admitted the existence of distinct mental entities, but without elaborating much. By the time of Fakhr al-Dīn al-Rāzī and Naṣīr al-Dīn al-Ṭūsī, discussions on mental existence were accorded distinct special section in philosophical treatises. Much later, Mullā Ṣadrā discusses these issues at length, for example, in his al-Asfār al-arbaʿa, but in light of his own ontology. In a much less studied work, al-Masāʾil al-qudsiyya, he presents clear, condensed presentations of three important proofs for the demonstration of the existence of mental entities: a teleological proof, a proof based on the ability to judge (between two mental concepts) and a proof based on the universality of mental concepts. Some of his discussion is far more detailed in al-Masāʾil al-qudsiyyah than in al-Asfār al-arbaʿa. This study of those three demonstrations highlights the fact that Mullā Ṣadrā was more concerned with ontological (as distinct from epistemological) questions than with the nature of the correspondence between mental entities and the external world. [ABSTRACT FROM PUBLISHER]

Avishai Margalit raises questions about how memory can be a moral and an ethical concern, and in this commentary on 'Nostalgia,' Aron expands on these themes and examines the place of memory in psychoanalysis and in Judaism. The study of memory and of mind are inseparable. At its best, psychoanalysis does not contrast thoughts and actions, inner and outer, memory and motor action, intrapsychic mental life and interpersonal external behavior as simple dichotomous terms but rather views these as mutually defining transformations, different views of a single complex reality. Conceived in this way, memory is not a static internal picture, but rather is continually constructed, embedded in our interpersonal context. It is living memory. [ABSTRACT FROM AUTHOR]

Four-year-olds, 6-year-olds, and adults were asked to make judgments about the reality status of four different types of machines: real machines that children and adults interact with on a daily basis, real machines that children and adults interact with rarely (if at all), and impossible machines that violated a real-world physical or biological causal law. Adults generally categorized all of the machines accurately. Both groups of children categorized familiar possible machines as real, but were agnostic as to the fantasy status of unfamiliar possible machines. Children generally responded that both kinds of impossible machines were make-believe, but 4-year-olds were more likely to make these accurate judgments for the physical than biological items, different from the older children and adults (whose responses were similar). These data suggest that children's judgments about the possibility of machines are not strictly limited by first-hand experience. Young children's domain-specific causal knowledge interacts with their understanding of the fantasy/reality distinction to constrain their inferences in a rational way. [ABSTRACT FROM AUTHOR]

The article offers information on issues regarding the ontological significance of negation. It discusses the ontological reach of negation which negates judgments and the two traditional ways in removing the Parmenidean quandary through gaining negation from ontologically positive dimension. It mentions the evaluation of perceptual and negative judgments, which provides reason on the permission of negative facts. Moreover, the philosophical definitions of negation are presented.

The study aims to argue in favour of the compatibility between the educational ideal and the postmodern philosophy. At the same time, the study supports the necessity of the educational ideal in the classroom, even if the pupils and reality are postmodern. Beyond theoretical arguments, the study also uses data from a practical-aplicative research. [ABSTRACT FROM AUTHOR]

This article discusses the impact of the damaged object on the development and functioning of psychic life with particular reference to the sense of reality. The damaged object is of pivotal significance in Klein's and Winnicott's models of psychic development and experience in early infancy. A key dimension of the development and functioning of the sense of reality is the capacity to differentiate internal and external reality. Klein drew attention to the critical role of external reality in disconfirming or 'disproving' phantasies and anxieties about damaged objects in internal reality, and Winnicott emphasised the critical importance to psychic health and development of the 'non-destruction' of the external object. Problems can arise, however, when external reality has the effect of mirroring or confirming - instead of disconfirming - internal reality concerning the damaged object. The scientific concept of the 'strange attractor' from chaos theory is drawn on to characterise the way in which the damaged object can operate as a deterministic influence on psychic life and the relationship to reality in a specific constellation of internal and external realities. In this context, the relevance of chaos theory is considered as a scientific paradigm that is particularly suited to the psychoanalytic description and model of the mind. Some possible links between psychoanalysis, chaos theory and the study of narrative are explored. Detailed clinical material from two cases is discussed to elaborate these themes, and possible research applications are considered. [ABSTRACT FROM AUTHOR]

The realization relation is commonly explicated via, or identified with, the causal role playing relation. However, the realization relation does not formally match the causal role playing relation. While realization is a relation between a base realizer property and a single higher level realized property, I argue that the causal role playing relation as typically defined is a relation between a base property and two higher-level role properties. Advocates of using causal role playing to explicate realization must therefore decide which of the two kinds of role property they identify with realized properties; I argue that neither choice is good, and the fact that one must make a choice is worse. A search for a new way of defining realization is in order. [ABSTRACT FROM AUTHOR]

This paper discusses the view that fantasizing, understood as a flight into fantasy, belongs to a type of mental functioning distinct from imaginative fantasy. From this the idea emerges, proposed by Winnicott, that withdrawal into fantasy assumes a dissociative quality, which is formed early on as a defensive solution following the loss of hope in object relations. Such a defence becomes the foundation for a dangerous enclave in which the individual ends up enclosing himself, experiencing an illusory self-sufficiency. In this perspective, the author maintains that the flight into fantasy must be understood as a risk factor for the draining of the self or for a crystallization into psychopathological structures, becoming an automatic activity of 'non-thought' that substitutes for the working-through processes necessary for the development of the mind. The paper investigates this psychopathological dynamic, which was already present in Breuer and Freud's writings, examining subsequent contributions of various authors. Clinical material (of both children and adults) illustrates how the flight into fantasy may take the form of an anti-relational realm of the mind, compromising the operations necessary to the integration of psychic life. There is also a discussion of which therapeutic tools may help the patient to gradually abandon the withdrawal in favour of an authentically nourishing relational nature. [ABSTRACT FROM AUTHOR]

The PRISM process was used to assess the presence of situational risk factors for institutional violence in a juvenile custodial setting in the UK. As part of the assessment, interviews were carried out with staff and young people (aged 15 to 17) and records of violence on the unit over the previous two years were analyzed. Results revealed the presence of a number of situational risk factors for violence with differing levels of severity. A number of interventions were devised for the management of violence on the unit. The study provides support for the utility of PRISM within juvenile custodial settings. [ABSTRACT FROM AUTHOR]

The article presents a sequel to "Mind and Its 'Creation' of All Phenomena in Tiantai Buddhism" published in the previous issue of the journal. It discusses the Tiantai use of the term "the Nature," which will allow them to understand the three parallel claims about the nature, that all basic principles of cosmos are "created by," "inherently entailed by," and "identical to" this nature. An overview of the accurate exposition of the passage from Jingxi Zhanran is also highlighted.

Abstract: Schizophrenia is associated with interpersonal difficulties related to impairments in the processing of facial emotional expressions. The aim of the present study was to identify brain regions associated with reality distortion syndrome reduction in a group of patients with schizophrenia during processing of emotionally salient stimuli. We used functional magnetic resonance imaging to measure cerebral blood oxygenation changes during an implicit emotional task in 11 patients with schizophrenia, who were scanned twice with an interval of 6–8weeks. We found that reality distortion syndrome reduction was associated with increases in the activation of the affective division of the anterior cingulate and lateral prefrontal cortices. Our findings may indicate that changes in the activation of these regions during processing of emotionally salient stimuli may represent neural markers of patients'' symptomatic improvement. [Copyright &y& Elsevier]

Ernest Sosa has proposed two different ways to respond to dreaming skepticism. In this paper I argue that Sosa's first response—which centers on holding that we have no beliefs in dreams—does not appear to be successful against (what we have called) either the hyperbolic or the realistic dreaming skeptic. I also argue that his second attempt to respond to the dreaming skeptic by arguing that perceptual knowledge indeed counts as what he calls "animal knowledge", may succeed but requires us to perform what appears to be some radical surgery on the concept of knowledge; a radical surgery that, as I show, is probably unnecessary to avoid dreaming skepticism. Finally, I sketch some independent considerations why I think that the hyperbolic skeptic's dreaming argument is not acceptable. [ABSTRACT FROM AUTHOR]

The article discusses the formation of an individual's perception based on objective reality. The various attributes on which an individual's perception depends, include, visual, auditory, tactile. It further mentions that an individual's knowledge on various reasons also plays a major role in forming up one's perception.

The article presents information about Hume's dictum suggested by historian David Hume. It mentions that according to Hume's Dictum, there is no spiritual connections among different and inherently typed reality of life. Hume's Dictum plays a major and an important role in many theological discussions. It further discusses the various shortcomings of Hume's Dictum

Oscar Wilde captures the deep challenges relating to intelligence when he states that, 'it is the spectator, and not life, that art really mirrors'. This statement elucidates the negative force of cognitive closure on intelligence, as well as bringing attention to the importance of an understanding of the human factor in intelligence production, and its relationship to discourse failure. Intelligence literature after 9/11 has focused on the causes and nature of intelligence failure, though few inquests have conceived intelligence as a deeply cognitive, and therefore mental and moral landscape that needs to be explored in all its complexity. Intelligence operators, like art spectators, perceive reality filtered through all sorts of implicit and explicit ideological prisms, and these ideologies, whether they are political assumptions or social orthodoxies, manifest themselves as cognitive closure, and shape the discourse in intelligence organizations, as well as between these organizations and society at large. This paper consequently argues that discourse failure is increased because of a flaw in the epistemic process among intelligence operators and consumers. [ABSTRACT FROM AUTHOR]

The contradictions and non sequiturs often found in dreams (or, equivalently, dream-narratives) are not in fact logical errors, but express and work with a type of logic that characterizes the deepest dimensions of our waking reality. These are the dimensions in which we deal with ourselves as a whole, our lives as a whole, or with the sense of reality as a whole. We do so, for example, in situations of deep personal transformation, or of recognition of deep difference of outlook. The paper argues that the logic of these situations is validly one of contradiction and non sequitur, that dreams sometimes express and work with these kinds of situations, and that these kinds of dreams therefore validly involve the same kind of logic. These kinds of dreams consequently also express insight into the sense that our lives or existence as a whole has for us. In achieving that insight, they actively orient, situate, or resituate us in our relation to our lives or existence as a whole. In this respect they are in themselves a practice of philosophy. [ABSTRACT FROM AUTHOR]

After thinking about the past and imagining the future, how do people separate these real and imagined events in memory? We had subjects engage in past and future autobiographical elaboration, then later take memory tests that required them to recollect these earlier generated events. In Experiment 1, testing memory for previously generated past or future autobiographical events led to fewer source memory confusions than did an elaborative control task, suggesting that the distinctive features of autobiographical elaboration improved subsequent retrieval monitoring accuracy. In Experiment 2, we directly compared retrieval monitoring accuracy for previously generated past and future autobiographical events and found that subjects made fewer source confusions when searching memory for future events. This asymmetry suggests that the features characterizing future elaborations (e.g., cognitive operations) were used more effectively during reality monitoring than were the features characterizing past elaborations (e.g., perceptual details), and has implications for future-oriented theories of memory. [ABSTRACT FROM AUTHOR]