Eric Schwitzgebel – författare

Forming beliefs is one of the most basic and important features of the mind. While philosophers generally use the term "belief" to refer to human attitude when one takes something to be the case or regards it as true, both within and beyond the field alike, there is little agreement on the true nature of belief itself. Are beliefs simply representations stored in the mind? Is believing in something a matter of being disposed to act -- and to react -- in a particular pattern of ways? When we ascribe a "belief" to someone, are we not merely describing them, but applying some type of evaluative standard to them? If yes, what is that standard, and what might it signify? In The Nature of Belief, leading philosophers begin to address these questions and others concerning the nature of belief, interrogating the concept from a variety of conflicting ideologies and perspectives. This collection of fresh, insightful essays addresses pressing philosophical issues such as causal history, representational structure, correctness conditions, availability to consciousness, responsiveness to evidence, situational stability, and resistance to volitional change. The featured contributors also address how belief differs across related mental states, such as acceptance, imagination, assumption, judgment, credence, faith, and bias, offering groundbreaking analyses of a diverse range of critical viewpoints.This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read on the Oxford Academic platform and offered as a free PDF download from OUP and selected open access locations.

The idea that the self is inextricably intertwined with the rest of the world—the “oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior.This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications of the oneness hypothesis. While fundamentally inspired by East and South Asian traditions, in which such a view is often critical to their philosophical approach, this collection also draws upon religious studies, psychology, and Western philosophy, as well as sociology, evolutionary theory, and cognitive neuroscience. Contributors trace the oneness hypothesis through the works of East Asian and Western schools, including Confucianism, Mohism, Daoism, Buddhism, and Platonism and such thinkers as Zhuangzi, Kant, James, and Dewey. They intervene in debates over ethics, cultural difference, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant views that presume that the proper scope of the mind stops at the boundaries of skin and skull, The Oneness Hypothesis shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts.

How all philosophical explanations of human consciousness and the fundamental structure of the cosmos are bizarre—and why that’s a good thingDo we live inside a simulated reality or a pocket universe embedded in a larger structure about which we know virtually nothing? Is consciousness a purely physical matter, or might it require something extra, something nonphysical? According to the philosopher Eric Schwitzgebel, it’s hard to say. In The Weirdness of the World, Schwitzgebel argues that the answers to these and other fundamental questions about the world and our existence lie beyond our powers of comprehension. We can be certain only that the truth—whatever it is—is weird. Philosophy, he proposes, can aim to open—to reveal possibilities we had not previously appreciated—or to close, to narrow down to the one correct theory of the phenomenon in question. Schwitzgebel argues for a philosophy that opens.According to Schwitzgebel’s “Universal Bizarreness” thesis, every possible theory of the relation of mind and cosmos defies common sense. According to his complementary “Universal Dubiety” thesis, no general theory of the relationship between mind and cosmos compels rational belief. Might the United States be a conscious organism—a conscious group mind with approximately the intelligence of a rabbit? Might virtually every action we perform cause virtually every possible type of future event, echoing down through the infinite future of an infinite universe? What, if anything, is it like to be a garden snail? Schwitzgebel makes a persuasive case for the thrill of considering the most bizarre philosophical possibilities.

How all philosophical explanations of human consciousness and the fundamental structure of the cosmos are bizarre—and why that’s a good thingDo we live inside a simulated reality or a pocket universe embedded in a larger structure about which we know virtually nothing? Is consciousness a purely physical matter, or might it require something extra, something nonphysical? According to the philosopher Eric Schwitzgebel, it’s hard to say. In The Weirdness of the World, Schwitzgebel argues that the answers to these and other fundamental questions about the world and our existence lie beyond our powers of comprehension. We can be certain only that the truth—whatever it is—is weird. Philosophy, he proposes, can aim to open—to reveal possibilities we had not previously appreciated—or to close, to narrow down to the one correct theory of the phenomenon in question. Schwitzgebel argues for a philosophy that opens.According to Schwitzgebel’s “Universal Bizarreness” thesis, every possible theory of the relation of mind and cosmos defies common sense. According to his complementary “Universal Dubiety” thesis, no general theory of the relationship between mind and cosmos compels rational belief. Might the United States be a conscious organism—a conscious group mind with approximately the intelligence of a rabbit? Might virtually every action we perform cause virtually every possible type of future event, echoing down through the infinite future of an infinite universe? What, if anything, is it like to be a garden snail? Schwitzgebel makes a persuasive case for the thrill of considering the most bizarre philosophical possibilities.

Bringing together short stories by award-winning contemporary science fiction authors and philosophers, this book covers a wide range of philosophical ideas from ethics, philosophy of religion, political philosophy, and metaphysics. Alongside the introductory pieces by the editors that help readers to understand how philosophy can be done through science fiction, you will find end-of-story notes written by the authors that contextualize their stories within broader philosophical themes. Organised thematically, these stories address fundamental philosophical questions such as:*What does it mean to be human?*Is neural enhancement a good thing? *What makes a life worthwhile?*What political systems are best?By making complex ideas easily accessible, this unique book allows you to engage with philosophical ideas in entertaining new ways, and is an ideal entry point for anyone interested in using fiction to better understand philosophy.