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41.
This study presents original evidence that abstract and concrete concepts are organized and represented differently in the mind, based on analyses of thousands of concepts in publicly available data sets and computational resources. First, we show that abstract and concrete concepts have differing patterns of association with other concepts. Second, we test recent hypotheses that abstract concepts are organized according to association, whereas concrete concepts are organized according to (semantic) similarity. Third, we present evidence suggesting that concrete representations are more strongly feature‐based than abstract concepts. We argue that degree of feature‐based structure may fundamentally determine concreteness, and we discuss implications for cognitive and computational models of meaning. 相似文献
42.
Howard Eilberg‐Schwartz 《Religion》2013,43(1):1-18
Religion is one of the cultural systems that attempts to deal with human puzzlement. This paper uses the metaphor of the puzzle to make sense of what has always been a disconcerting feature of rabbinic Judaism, namely, the rabbis’ (200–600 C.E.) blatantly ad hoc manner of interpreting Scripture. The rabbis seem to know in advance what a verse must mean and go to great lengths to find a legitimation of that reading in the verse in question. Typically this ad hoc quality of rabbinic interpretation is explained as a means whereby the rabbis provide ‘prooftexts’ for new practices without Scriptural warrants. But what from one perspective appears as an attempt to find prooftexts is from another perspective an attempt to solve a puzzle. Conceptually speaking, solving a puzzle and finding prooftexts are worlds apart. This paper treats the rabbis as an inter‐generational community of puzzle solvers involved in the quest to discover how the oral Torah is already contained in the written Torah. Like all matching puzzles, this one is necessarily ad hoc. The intellectual seeks in various ways, the casuistry of which extends into infinity, to endow his life with a pervasive meaning, and thus to find unity within himself, with his fellow men, and with the cosmos (Weber 1925, 1978 p. 506). Analysis into parts is not really so important in these societies as is the periodic construction or reconstruction of the whole. The whole is what is truly edifying, and its reconstruction is a purpose which puzzlement can subtly serve (Fernandez, 1986, p. 179). 相似文献
43.
Ann Reynolds 《Quarterly journal of experimental psychology (2006)》2013,66(5):855-872
In four visual search tasks participants were asked to make a target response if either of two targets was present and to make a nontarget response if neither target was present. Some target-absent displays included only nontarget stimuli or features that never occurred in the same displays as targets, whereas other target-absent displays included nontarget stimuli or features that did sometimes occur with targets. Nontarget responses were reliably faster in the former case than in the latter. This “associated nontargets effect” indicates that nontargets are not simply classified as nontargets but in addition are discriminated from one another. Current visual search models may underestimate the degree to which nontargets are processed during search. 相似文献
44.
Niels Henrik Gregersen 《Theology & Science》2013,11(4):394-423
AbstractInformation and complexity have become central concepts in our contemporary worldview. On this background, it is discussed in which sense concepts of information and complexity may apply to theology proper. While the inherited axiom of divine simplicity forbids complexity and plurality as features of divine nature, an argument is developed for the presence of information and complexity in divine life. Three forms of information are proposed as relevant for a contemporary concept of God: Information as difference (Information1), information as form and relational structure (Information2) and semantic information (Information3). It is argued that features of these forms of information must be internal to divine life, if God can properly be said to facilitate and value the complex world of creation, to allow embodied creates to participate in divine life, and to communicate with creatures. In this light, the notion of divine simplicity will have to be redefined as the divine self-identity throughout temporal flux. 相似文献
45.
Representation has always been a central part of models in cognitive science, but this idea has come under attack. Researchers advocating the alternative approaches of perceptual symbol systems, situated action, embodied cognition, and dynamical systems have argued against central assumptions of the classical representational approach to mind. We review the core assumptions of the representational view and these four suggested alternatives. We argue that representation should remain a core part of cognitive science, but that the insights from these alternative approaches must be incorporated into models of cognitive processing. 相似文献
46.
We explored the linguistic encoding of Paths in children between the ages of three and seven, in children with Williams syndrome, and in normal adults, focusing specifically on Source and Goal Paths. The results showed an asymmetry, with Goal Paths regularly and systematically encoded, but Source Paths often omitted. This pattern occurred among all groups and across a broad range of domains including Manner of Motion, Change of Possession, Change of State, and Attachment/Detachment events. It also occurred whether participants spontaneously described events or were asked to use a specific verb that biased them towards a Goal or Source Path (e.g. 'give' vs. 'get'). The results are discussed in terms of non-linguistic foundations of spatial language and the linguistic mapping biases that arise when we describe what we see. 相似文献
47.
Kako E 《Cognition》2006,101(1):1-42
This paper tests two claims about the thematic roles Agent and Patient: first, that they can be decomposed into more primitive features, as laid out in Dowty's (1991) Proto-Roles Hypothesis; and second, that these properties can be inferred directly from the grammatical roles subject and object. In Experiments 1 and 2, participants rated the Proto-Roles properties of the subject and object of transitive sentences with real verbs. Subjects were rated as more Agent-like than objects, while objects were rated as more Patient-like than subjects. Experiment 3 used transitive sentences with nonsense content words (e.g. "The rom mecked the zarg"). Even in the absence of a known verb, the results were the same. Experiment 4 examined the corollary prediction that subjects and objects should not differ on grammatically irrelevant properties (e.g. "being liquid"); this prediction was confirmed. In Experiment 5, verbs that do not permit objects (e.g. "fall," "erupt") were placed in the transitive frame. Results were the same as in Experiments 1 through 3. Moreover, the semantics of the verb were altered by the frame, indicating that participants tried to fuse the semantics of the verb with those of the frame. Possible sources of these inferences are considered. 相似文献
48.
Heikki Kirjavainen 《International Journal for Philosophy of Religion》2008,64(2):75-88
In this paper I want to argue for the optimal way to characterise the logical and semantical behaviour of the singular term
‘God’ used in religious language. The relevance of this enterprise to logical theory is the main focus as well. Doing this
presupposes to outline the two rivaling approaches of well-definition of singular terms: Kripke’s (“rigid designators”) and
Hintikka’s (“world-lines”). ‘God’ as a “rigid designator” is purified from all real-life-language-games of identification
and only spells out a metaphysical tag, which favours the view of “anything goes”. Instead, ‘God’ as a “world-line,” plus
two ways of quantification, is much more flexible to theological traditions, teachings of the church, religious practices
and personal feelings. Thus, it provides a sufficiently well-defined singular term for the purposes of logical theory.
The whole sketch is based on Jaakko Hintikka’s logical ideas, mainly on his responses to different authors in PJH. I have systematically omitted direct references to his texts because I have modified considerably his ideas for my own purposes. 相似文献
49.
We employ the Zermelo–Fränkel Axioms that characterize sets as mathematical primitives. The Anti-foundation Axiom plays a significant role in our development, since among other of its features, its replacement for the Axiom of Foundation in the Zermelo–Fränkel Axioms motivates Platonic interpretations. These interpretations also depend on such allied notions for sets as pictures, graphs, decorations, labelings and various mappings that we use. A syntax and semantics of operators acting on sets is developed. Such features enable construction of a theory of non-well-founded sets that we use to frame mathematical foundations of consciousness. To do this we introduce a supplementary axiomatic system that characterizes experience and consciousness as primitives. The new axioms proceed through characterization of so-called consciousness operators. The Russell operator plays a central role and is shown to be one example of a consciousness operator. Neural networks supply striking examples of non-well-founded graphs the decorations of which generate associated sets, each with a Platonic aspect. Employing our foundations, we show how the supervening of consciousness on its neural correlates in the brain enables the framing of a theory of consciousness by applying appropriate consciousness operators to the generated sets in question. 相似文献
50.
Stephen Finlay 《Philosophical Studies》2009,143(3):315-340
This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis
of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms
of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the
end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical
uses of the instrumental ‘ought’. Plausible conversational principles explain how this end-relational ‘ought’ can perform
the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed.
相似文献
Stephen FinlayEmail: |