People can be disgusted by the concrete and by the abstract—by an object they find physically repellent or by an ideology or value system they find morally abhorrent. Different things will disgust different people, depending on individual sensibilities or cultural backgrounds. In Yuck!, Daniel Kelly investigates the character and evolution of disgust, with an emphasis on understanding the role this emotion has come to play in our social and moral lives.
The language of thought (LOT) approach to the nature of mind has been highly influential in cognitive science and the philosophy of mind; and yet, as Susan Schneider argues, its philosophical foundations are weak.
In Laws, Mind, and Free Will, Steven Horst addresses the apparent dissonance between the picture of the natural world that arises from the sciences and our understanding of ourselves as agents who think and act. If the mind and the world are entirely governed by natural laws, there seems to be no room left for free will to operate. Moreover, although the laws of physical science are clear and verifiable, the sciences of the mind seem to yield only rough generalizations rather than universal laws of nature.
Some things are funny—jokes, puns, sitcoms, Charlie Chaplin, The Far Side, Malvolio with his yellow garters crossed—but why? Why does humor exist in the first place? Why do we spend so much of our time passing on amusing anecdotes, making wisecracks, watching The Simpsons? In Inside Jokes, Matthew Hurley, Daniel Dennett, and Reginald Adams offer an evolutionary and cognitive perspective. Humor, they propose, evolved out of a computational problem that arose when our long-ago ancestors were furnished with open-ended thinking.
Do you dream in color? If you answer Yes, how can you be sure? Before you recount your vivid memory of a dream featuring all the colors of the rainbow, consider that in the 1950s researchers found that most people reported dreaming in black and white. In the 1960s, when most movies were in color and more people had color television sets, the vast majority of reported dreams contained color. The most likely explanation for this, according to the philosopher Eric Schwitzgebel, is not that exposure to black-and-white media made people misremember their dreams.
The causal theory of action (CTA) is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency—the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology.
In Our Own Minds, Radu Bogdan takes a developmental perspective on consciousness—its functional design in particular—and proposes that children's functional capacity for consciousness is assembled during development out of a variety of ontogenetic adaptations that respond mostly to sociocultural challenges specific to distinct stages of childhood.
There is a new way of thinking about the mind that does not locate mental processes exclusively "in the head." Some think that this expanded conception of the mind will be the basis of a new science of the mind. In this book, leading philosopher Mark Rowlands investigates the conceptual foundations of this new science of the mind.
Where does the mind stop and the rest of the world begin? In their famous 1998 paper "The Extended Mind," philosophers Andy Clark and David J. Chalmers posed this question and answered it provocatively: cognitive processes "ain't all in the head." The environment has an active role in driving cognition; cognition is sometimes made up of neural, bodily, and environmental processes. Their argument excited a vigorous debate among philosophers, both supporters and detractors. This volume brings together for the first time the best responses to Clark and Chalmers's bold proposal.
In this largely antimetaphysical treatment of free will and determinism, Mark Balaguer argues that the philosophical problem of free will boils down to an open scientific question about the causal histories of certain kinds of neural events. In the course of his argument, Balaguer provides a naturalistic defense of the libertarian view of free will.