Künstliche Intelligenz und Philosophie

Artificial Intelligence can be considered as the so far last attempt to decode the anthropological comparison between human beings and machines. Thereby it also represents in a prominent way what can be called systemic thought. Searle's conclusive argument against strong AI (that is the idea of computers having intention in a literal way) refers to his precise distinction between syntax and semantics. This difference obviously opposing some of Searle's other essential ideas will only convince if it also explains the genetic-pragmatic aspect. A theory explaining the life of mind and the possibility of understanding needs to combine representation and intention with the subjective causation of signs. At the same time they have to be contextualized within a model of teleologically interpreted life recognized with the help of self-experience and self-reflection. This suggests that AI is a simulation which wrongly believes to be a real duplication. Actually it is a semiotic reduction (syntax and semantic surface of signs only) and a psychological compensation (Turing test) connected with a genetic or abductive fallacy. The biological decontextualization, in fact the elimination of teleology and intention, the deconstruction of subjectivity, the loss of the genetic-pragmatic dimension and the abductive fallacy induce the strong AI to confuse its surface-illusion of simulated understanding with the real process itself.     

Expression,indication and showing what’s within

This essay offers a constructive criticism of Part I of Davis’ Meaning, Expression and Thought. After a brief exposition, in Sect. 2, of the main points of the theory that will concern us, I raise a challenge in Sect. 3 for the characterization of expression that is so central to his program. I argue first of all that a sincere expression of a thought, feeling, or mood shows it. Yet attention to this fact reveals that it does not go without saying how it is possible to show such things as thoughts, feelings or moods; we need an account of how this is possible, and I offer a partial such account in Sect. 4. Second, much of the attraction of Davis’ program depends on its ability to explain how linguistic meaning can be arrived at without covertly presupposing linguistic conventions. This in turn depends, in Davis’ hands, upon the claim that it is possible to express any of a wide range of ideas in the absence of conventions. I argue in Sect. 5 that the account of showing at which we will by then have arrived makes clear that Davis needs, and lacks, an explanation of how it is possible to do this.

THE “GHOSTS” OF IRAS PAST AND THE CHANGING CULTURAL CONTEXT OF RELIGION AND SCIENCE

Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science (IRAS, the “Ghosts”), this essay highlights the wider, post‐World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are (1) the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge to morale concerning whether we make any difference; (2) the challenge of human variability that leads to the question whether there is a single human moral nature; and (3) the challenge of detailed explanation that leads to the question of what is the task of theology in relation to detailed scientific explanation. From the religion context there are (4) the challenge of objectivity—studying religion without practicing religion; and (5) the challenge of pluralism and the variety of cultural and religious perspectives. From the context of the growing and diverse science‐and‐religion enterprise, considered from the perspective of IRAS developed in the first part of this essay, there are the challenges of (6) apologetics and (7) intellectualization. Finally, from the context of our growing, worldwide consumerist culture that is contributing to the radical alteration of the planetary environment, leading to much suffering, there is (8) the challenge of becoming more motivated to act for the long‐term global good.     

时序知觉中词义和位置的stroop效应

本文目的在于探讨时序知觉中是否存在词义与位置Stroop效应。通过时序知觉判断任务,使用中文汉字“先-后”刺激材料,让被试做出时序判断。对反应时的结果显示空间方位、词义位置的匹配关系和时间间隔均存在主效应,空间方位和词义位置匹配关系、空间方位和时间间隔、词义位置匹配关系和时间间隔均存在交互作用。上述结果提示人脑在时序知觉判断过程中存在词义和位置的Stroop效应,该效应可能与时序知觉加工机制有关。     

生命意义问卷(修订版)在初中生群体中的信效度:留守与非留守学生的比较分析

检验生命意义问卷(修订版)在初中生群体中的信效度,并比较了留守与非留守学生在测量学指标上的差异。采用生命意义问卷(修订版)、超越意义量表、情感调节量表、Rosenberg自尊量表和幸福感指数量表对1300名初中生进行调查,其中有636名留守初中生。探索性因素分析、平行分析和最小平均偏相关分析均表明该量表为双因子结构,验证性因素分析与各类群体拟合良好;与上述效标变量均有显著的正相关;在性别和是否留守学生变量上,个别条目表现出一致性或非一致性条目功能差异;总量表、追寻和拥有意义分量表的δ系数都大于0.9。生命意义问卷(修订版)具有在初中生和留守初中生中均有良好的信效度;可以忽略在性别和是否留守学生变量的条目功能差异;问卷辨识度较高。     

意义治疗的团体辅导对于戒毒者复吸倾向的影响

摘 要: 考察意义治疗的团体辅导对于戒毒者复吸倾向的干预效果。选择生命意义感较低的被试18名进入实验组,并选择与其分数匹配的18名被试组成对照组。后测结果表明,与控制组相比,实验组被试的价值感、效能感、成就感和生命意义感均有显著提升,复吸倾向显著降低。结论: 意义治疗的团体辅导能够显著提高戒毒人员的创造性价值类生命意义源和生命意义感,显著降低其复吸倾向。提升创造价值与对苦难的理解是提高生命意义感的有效途径。     

Five Observations Concerning the Intended Meaning of the Intuitionistic Logical Constants

This paper contains five observations concerning the intended meaning of the intuitionistic logical constants: (1) if the explanations of this meaning are to be based on a non-decidable concept, that concept should not be that of `proof"; (2) Kreisel"s explanations using extra clauses can be significantly simplified; (3) the impredicativity of the definition of can be easily and safely ameliorated; (4) the definition of in terms of `proofs from premises" results in a loss of the inductive character of the definitions of and and (5) the same occurs with the definition of in terms of `proofs with free variables".     

Sign,Image and Language in The Book of Changes CYijing 易经）

It is challenging to estimate the degree to which the system of the Trigrams and Hexagrams in The Book of Changes （Yijing） had an impact on the whole history of Chinese thought. The universal paradigm from which it was derived formed the basis of a semiotic theory of evolution which, because of structural analogies, was applied to all fields and aspects of human life where decision making and action in correspondence with a cosmic principle was required. To achieve that goal, countless commentaries on and interpretations of the Yijing have been written. They can be divided into two schools. The first used the Yijing as a book for divination, in combination with manifestations of the universe and nature. The second interpreted it with a philosophical background, making it part of the tradition of Confucian thought. Modem scholars have also contributed some new approaches to the Yijing. My paper is based on the assumption that the Trigrams and Hexagrams of the Yijing cannot be understood in a purely representational way. They do not represent things apart from their relation to human needs or consciousness. Because of the co-determination of text and reader as a task without determinate end-points, it proves to be a unique case of effective-history. In the Yijing, there is no real line between culture and nature, sign/image/language and fact, the universe of semiosis and other universes. With its use of signs, images and language, the Yijing confirms that the universe of semiosis is the universe of heaven, earth and man. Against this background, my explanations will not only focus on the Trigrams and Hexagrams. My paper will also deal with the following topics： （1） interpenetration of linguistic meaning and objective reality and （2） the social nature of verbal or literary expression.     

A serious misunderstanding: synchronicity and the generation of meaning

Abstract: This paper points to the problem caused by the fact that numerous academic ‘Jung studies’ are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of ‘sinngemäße Koinzidenz’ as ‘meaningful coincidence’ seduced those writers to take synchronistic ‘meaning’ as meaning the meaningfulness of life or even as ‘transcendent meaning’, which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on ‘human meaning‐making’, and, with a decidedly anti‐intellectual bias, of hoping for ‘shifts into non‐rational states of mind’.