I agree with your remark about loving your enemy as far as actions are concerned. But for me the cognitive basis is the trust in an unrestricted causality. 'I cannot hate him, because he must do what he does.' That means for me more Spinoza than the prophets.
Work on causal theories of knowledge - early work by Armstrong, and Dretske, and Goldman - seemed far more satisfying. As I started to see the ways in which work in the cognitive sciences could inform our understanding of central epistemological issues, my whole idea of what the philosophical enterprise is all about began to change. Quine certainly played a role here, as did Putnam's (pre-1975) work in philosophy of science, and the exciting developments that went on in that time in philosophy of mind.
A lot of evidence shows that most of our cognitive processing is unconscious - phenomenal experience is just a very small slice or partition of a much larger space in which mental processing takes place.
However, a good life consists of more than simply the totality of enjoyable experiences. It must also have a meaningful pattern, a trajectory of growth that results in the development of increasing emotional, cognitive, and social complexity.
Novels institutionalize the ruse of eros. It becomes a narrative texture of sustained incongruence, emotional and cognitive. It permits the reader to stand in triangular relation to the characters in the story and reach into the text after the objects of their desire, sharing their longing but also detached from it, seeing their view of reality but also its mistakenness. It is almost like being in love.
Of course our genes will make some capacities very much easier to learn than others, and of course our genes themselves are not learned. But the point remains that genes themselves are not cognitive capacities, and that anything worth calling a cognitive capacity will depend to some degree on learning and so not be innate.
The only position that leaves me with no cognitive dissonance is atheism. It is not a creed. Death is certain, replacing both the siren-song of Paradise and the dread of Hell. Life on this earth, with all its mystery and beauty and pain, is then to be lived far more intensely: we stumble and get up, we are sad, confident, insecure, feel loneliness and joy and love. There is nothing more; but I want nothing more.
What I do is create a lens through my work that corrects my readers' cognitive dissonance and says: you will see all of it - not what you want or what makes you comfortable, but all of it. And you will not erase what displeases you.
17th century philosophers were not in a position to understand the mind as well as we can today, since the advent of experimental methods in psychology. It shows no disrespect for the brilliance of Descartes or Kant to acknowledge that the psychology which they worked with was primitive by comparison with what is available today in the cognitive sciences, any more than it shows disrespect for the brilliance of Aristotle to acknowledge that the physics he worked with does not compare with that of Newton or Einstein.
What I argue is that talk of knowledge plays an important role in theories within cognitive ethology. The idea is this. First, one sees cognitive ethologists arguing that we need to attribute propositional attitudes to some animals in order to explain the sophistication of their cognitive achievements.
The reason I'm not a neurobiologist but a cognitive psychologist is that I think looking at brain tissue is often the wrong level of analysis. You have to look at a higher level of organization.
There comes a time where next to everyone will resort to techniques that enhance cognitive, mental including emotive, physical, and other capacities. When this has happened, if not before, the ban on doping in sport will have been lifted.
I always say, once I get in a room, I can sell myself just fine. I know that not everyone who has a disability has the social skills or cognitive skills that I do, and it may be harder for them to navigate through.
People try to apply directly results from the cognitive neurosciences directly to classroom practice and I have to tell you I am very skeptical about the exercise. We don't know very much about how the brain works - we don't even know how you remember to write your name.
Given cognitive vulnerabilities, it would be convenient to have an arrangement whereby reality could tell us off; and that is precisely what science is. Scientific methodology is the arrangement that allows reality to answer us back.
Frankly, I see a lot of little girls dressed in ways I think are not very appropriate. It's too much too soon, and it causes a lot of cognitive dissonance about who they are - are they an 8-year-old, or are they a miniature fill-in-the-blank-celebrity? Parents have to draw the line.
After all, by providing early access to medicine, nutrition and stimulation, early childhood development creates lifelong improvements in health, cognitive development, school achievement, and social equality.
If an epileptic seizure is focused in a particular sweet spot in the temporal lobe, a person won´t have motor seizures, but instead something more subtle. The effect is something like a cognitive seizure, marked by changes of personality, hyperreligiosity (an obsession with religion and feelings of religious certainity), hypergraphia (extensive writing on a subject, usually about religion), the false sense of an external presence, and, often, the hearing voices that are attributed to a god. Some fraction of history´s prophets, martyrs, and leaders appear to have had temporal lobe epilepsy.
I think a lot of voters have certain cognitive dissidence. Donald Trump is getting social conservatives, economic conservatives, some Libertarian, some supply side conservatives, debt hawks. The conservative and Republican base is not monolithic. It has subsets that he seems to be appealing to all of them.
Of course, the toxic bullshit of incessant advertising and show biz for nearly a century has stripped us of cognitive abilities for dealing with reality that used to be part of the normal equipment of adulthood - for instance, knowing the difference between wishing for stuff and making stuff happen. We bamboozled ourselves with too much magic.
Nature holds the key to our aesthetic, intellectual, cognitive and even spiritual satisfaction.
Although elephants are far more distantly related to us than the great apes, they seem to have evolved similar social and cognitive capacities.
There are cognitive processes and limbic reactions associated with basic emotions. And you can change brain chemistry, but you're still not going to change memories and experiences in a human being.
Rather, although belief may be adequate for explaining the behavior of individual animals - an animal which believes that p will behave no differently from an animal which knows that p - talk of knowledge is necessary once one begins to look at explaining the cognitive capacities of a species.
I largely defer to the cognitive ethologists. I believe that the arguments that they make on this score are extremely persuasive. More than this, I do think as well that a priori objections by philosophers to successful research programs in the sciences have a very bad track record.
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