Using Math Vocabulary With Intentionality While...

Using Math Vocabulary With Intentionality While...
Students will use math vocabulary with intentionality while incorporating a comprehensive
vocabulary program that will be updated and utilized throughout the year as a main component of
my instruction. Throughout the ELL certification program, vocabulary has been consistently
emphasized as an invaluable strategy for the teaching and learning of ELL students. Although this
has been stressed, it has not become a focus in my instruction; my plan is to develop a structure that
will ensure that vocabulary becomes a part of my weekly lesson plan. Robert Marzano has written
much regarding vocabulary instruction. Additionally, he provides research to support just how
important it is not only to EL students, but also to all students throughout their learning. Marzano
states, "direct vocabulary instruction has an impressive track record of improving students
background knowledge and the comprehension of academic content. Direct instruction on words
that are critical to new content produces the most powerful learning." Marzano is asserting that
vocabulary is fundamental to learning.
Considering that "Nationwide, 82% of Hispanic fourth–grade students are below proficient in
mathematics (56% of whom are below basic), increasing to 88% of Hispanic eighth–grade students
(50% of whom are below basic) (National Center for Education Statistics, 2005b)" as reported by
Freeman and Crawford, SAGE journals article, Creating a Middle School Mathematics Curriculum
for English–Language
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Understanding Of Language And Consciousness
1.3 Connectionist understanding of language and consciousness One cognitive attempt to solve the
question is, perhaps, connectionism (e.g., Rumelhart & McClelland, 1986) on the basis of "pan–
psychism view of consciousness" (Chalmers). The Connectionist model is the idea that humans
learn language via gradual inter–networked association of neural units to "understand" and produce
language. That is, human linguistic expression is possible because of the presence of various
networks of neural associations. In this framework, the meanings and knowledge in the linguistic
input are distributed across various neurons and the joint connection of each unit of neurons thus
yields into linguistic output. For example, a sentence such as "Alex is a dog" is stored as a set of
weights across many units, and these are sensitive to semantic content rather than the physical
symbols. 'Dog' might be a pattern across networks of units which represent color, size, sound and
eating habits and so on. Then, a network which stores 'dog' as a distributed pattern of color and size
features could find one set of weights which can represent other animals as well (McClelland,
Rumelhart, 1986). If this model is plausible, we could ascribe meaning and knowledge in the
linguistic input for artificial intelligence the same way that humans learn language.
In order to attribute "intentionality" to artificial intelligence, one must determine whether such
intentionality can be phenomenally conscious, insofar

Essay about John Searle's Chinese Room Argument
John Searle's Chinese Room Argument The purpose of this paper is to present John Searle's Chinese
room argument in which it challenges the notions of the computational paradigm, specifically the
ability of intentionality. Then I will outline two of the commentaries following, the first by Bruce
Bridgeman, which is in opposition to Searle and uses the super robot to exemplify his point. Then I
will discuss John Eccles' response, which entails a general agreement with Searle with a few
objections to definitions and comparisons. My own argument will take a minimalist computational
approach delineating understanding and its importance to the concepts of the computational
paradigm. Searle's argument delineates what he believes to be ... Show more content on
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Understanding the notion of the Chinese room requires a bit of an explanation. Imagine you are
solely an English speaking person in a room by yourself, armed with a pencil, and the only things on
the walls are a series of instructions and rules. There is a door in the room, and on the other side is a
Chinese speaking person. This Chinese speaker is able to slide cards under the door upon which are
written Chinese symbols and sentences. The instructions written on the walls allow you to respond
appropriately to each symbol, well enough so that the Chinese speaker is fooled into thinking you
have a formidable grasp of Chinese. Now imagine that instead of a Chinese speaker outside the
room, there is an English speaker, and the same things are written. You would still respond
appropriately, convincing the other that you are a native English speaker, which of course, you are.
Searle feels that the two positions are unique in that, in the first instance, you are "manipulating
uninterpreted formal symbols," simply an instantiation of a computer program. In the second
instance, you actually understand the English being given to you. In response to the first claim of the
computationalists, Searle states, although you respond appropriately, in no way do you understand
the Chinese that you are being given and responding with. As far as the second condition, he
counterclaims that the computer is simply "functioning and there

Humans And The Ai Possible Now
Humans and the AI possible now, are truly one and the same What does this mean?. The Human
body is but a foundry sundry? of systems and preconditioned thinking that is lead through cause and
effect. AI is the pinnacle of humanity's attempts at mimicking the creation of life through "artificial"
thinking. John R. Searle argues that the intentionality in human beings is a product of the brains and
its mental processes. He also notes that the certain brain processes are sufficient (indicating that
there is at times a bare minimum of processes) for the "intentionality." He also states that the
instantiation of a computer program can be done by a human but the program would still lack the
relevant intentionality. Searle also states that, "any mechanism capable of producing intentionality
must have casual powers equal to those of the brain." One important thing to note in Searle's
arguments is that he separates AI into two distinct categories. Strong AI and weak AI. Strong AI
being the advanced computers that are in fact, "minds," and that these computers can actually
understand things. Weak AI on the other hand, are the computers that act as nothing more than tools
to be used to study and to serve any purpose we program it to do. Searle brings up several arguments
that he refutes such as the "Systems Reply," "The Robot reply," "The Brain simulator reply," "the
combination reply," "The other minds reply," and "the many mansions reply." The main argument
that

Functionalism And Qualia On The Mind Body Problem
Functionalism and Qualia Introduction: It can be very difficult to find a universal proposal that
offers a solution to the mind body problem. While solutions to this problem differ greatly, all
attempt to answer questions such as: What makes a mental state mental? What is the fundamental
nature of the mental? Or more specifically speaking, what makes a thought a thought? Or what
makes a pain a pain? In an attempt to answer these questions, many philosophers over the centuries
have rejected, proposed, or altered preexisting theories in order to keep up with the thinking and
science of their times. Entering the 21st century their still exit a plethora of theories, some stronger
than others, which include Cartesian dualism, physicalism, ... Show more content on
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No. While the Turing machine is one model of computation, it is not the only one. The Turing
machine is equivalent to other models of computation in the way that the same functions are
quantifiable by Turing machines as by other models. However, it is not equivalent to other
representations in the stronger sense that the computations operate the same way. Machine
functionalism says that thinking is computation. However, I believe that machine functionalism
could be strengthened by not committing to the idea that it is Turing machine computation. At this
point one might ask, "Why should we call this machine functionalism?" And the answer to that
question is that human's beings, like Mac and PCs, are a type of computing machine. The second
version of functionalism is causal–theoretical functionalism. Causal–theoretical functionalism
classifies mental states in terms of their psychological theory. There are two versions of
psychological theory: (a) Common–sense psychological theory (b) Scientific psychological theory It
is also important to make the distinction between role functionalism and realizer functionalism.
Even though this is a fairly subtle and technical distinction, it is still important to be recognized.
While role functionalism says that mental states are the functional role, realizer functionalism says
that mental states are the realizer of the functional

Intentionality And Consciousness And The Characteristics...
Catherine Andes Philosophy 290
Dr. Dwyer April 15, 2015
I. Intentionality and Consciousness and the Characteristics of "The Mental"
All of us try and explain the great mystery that has pondered ancient and modern philosophers.
What constitutes our mental thoughts? Putting characteristics together to describe "The Mental" is
something that Graham has done in order to try and explain the ongoing phenomenon of the Mind–
Body problem. Philosophers and writers, including Graham, have developed, and held onto the
ideas that Intentionality and Consciousness are directly related to the Mind–Body problem. They use
these two factors to come up with true reasoning as to why we think and react the way that we do
and what ... Show more content on Helpwriting.net ...
Intentionality plays an important role in bringing about changes in a persons activity and mind
actions. Consciousness gives us no answer as to why brain states give rise to mental states.
Consciousness is a certain feature shared by sense–experience and imagery, perhaps belonging also
to a broad range of other mental phenomena. According to Graham, "Consciousness is the most
vivid or explicit feature of our mental lives– for our being minded or possessing a perspective." It is
interesting because Consciousness has us ask ourselves what it seems to be. How is feels to be in
pain, anger, shame or happiness. Consciousness is in a sense, the feeling we get when we think
through a math problem or remember where we parked our car.
However, at the heart of the debate over the nature of human beings, the existence of free will, and
the validity of science there are two opposing viewpoints: dualism and physicalism.
II. Dualism Dualism is the attempt to solve the mind–body problem that has been stumping
philosophers for years. Coming to an explanation requires two types of dualism that include:
substance dualism and property dualism. Philosophers who argue and agree with substance dualism,
is the idea that the mind and the body are composed of different substances that can be separated
and broken down into smaller pieces.

Analysis Of The Book ' Searle 's Chinese Room '
Johnson Lai (400014979)
TA: Andrew Lavigne
Philos 1E03
Searle 's Chinese Room
The Turing Test is a test described by Alan Turing to define whether a robot has indistinguishable
human intelligence or behaviour. John Searle attempts to disprove the theory of the Turing Test
through his Chinese Room thought experiment. In this experiment, Searle proposes that a man
unwittingly communicates to a native speaker through the use of a program. Searle presents the
prepositions that artificial intelligence is solely syntactic and do not constitute conscious
"intention"– that the man in the room did not display knowledge yet communicates through rules
and functions. Through the Chinese Room experiment, Searle attempts to refute functionalism
through the definitions of semantics, intentions, and simulation. However, Searle does not clearly
distinguish the definitions and aspects of the implications of his arguments against the Turing Test;
ultimately, this leads to lack of context and failure to account for all cases against the Test.
Argument 1. "Syntax and semantics". To begin, John Searle takes into account that humans
understand semantics and syntax. That concludes that an intelligent being can demonstrate intention
and consciousness through the use of meaning with semantic symbols or behaviours. Searle 's first
argument is that "programs are purely formal (syntactic)" (Cole, 1). This argument ignores the
science behind how computers and human brains work. The neural

Analysis Of Alan Turing 's ' Can Machines Think?
On his essay "Can machines think?" Alan Turing, a great mathematician, and creator of the Turing
Test presents us with the initial concept of what is now considered artificial intelligence. He states
that eventually, as time progresses, machines will be able to think like humans. But, can a machine
really think like a human? Can a machine even think on its own, or it is just based on human science
and engineering to make computer systems perform tasks that require intelligence when done by
humans? Substantial studying has been made on the subject and Turing's overly optimistic point of
view, yet, we experience difficulty when trying to combine idea of advancement in technology and
what makes us humans: the capability of thinking. Conventionally, we have firmly grasp to the idea
that the act of thinking is the official stamp of authenticity which differentiate humans from the rest
of beings, and so while trying to decide if a computer can think or not, we are closely scrutinizing
the foundation of our nature as beings to its core. But before we dive into the subject matter of why I
disagree with Turing, we must inquire about what exactly is thinking. Some have tried to define
thinking as having conscious thoughts; but thinking and consciousness are not terminologies that are
mutually exchangeable. While thinking is a state of consciousness, consciousness is not thinking.
Even as we process information necessary for reasoning, much of our brain activity and processing
takes

A Critique Of The Chinese Room Argument
(Not) Mere Semantics: A Critique of the Chinese Room
The Roman Stoic, Seneca, is oft quoted that it is the power of the mind to be unconquerable
(Seneca, 1969). And so seems that, in recent times, Searle has produced a similar rhetoric. (At least
insofar as strong AI might 'conquer' and reducibly explain mental states). This essay will attempt to
do two things: 1) Examine three central objections to Searle's Chinese Room Argument (CRA);
these being the Systems Reply (SR), Deviant Causal Chain (DCC), and what I have termed the
Essence Problem. The CRA is found to survive the first three, while damaged by the fourth for its
question–begging form. And, 2) it will propose a
The Chinese Room
Searle's 1980 essay, Minds, Brains and Programs is ... Show more content on Helpwriting.net ...
The latter more specifically states that thoughts are certain kinds of computation and, as universal
Turing machines can compute any kind of computable function, they can in principle be
programmed to actuate a human mind.
Searle's argument can be put propositionally as:
1. If Strong AI is true, then there is a program for Chinese such that if any computing system runs
that program, that system thereby comes to understand Chinese.
2. I could run a program for Chinese without thereby coming to understand Chinese.
3. Therefore Strong AI is false. (Cole, 2014)
Although it should be pointed out that what Searle's precise position has come under scrutiny and
there is reason to change what might be considered the 'success' of the paper depending on what
these reading differences are. (Harnad, 2001)
"Weak AI": the claim that computers are merely able to simulate rather than literally think.
It would seem that much of the battle over the CRA's validity turns on different intuitions of
whether semantic content is reducible to syntactic frameworks. (Can computationalism provide a
scientific theory which might elucidate the essential nature of content?)
Systems Reply (Fodor and Block)
Searle (1991a) deftly produces an argument to block the systems objection, namely that the
individual internalise all the elements of the system. So he concludes, "If he doesn't understand, then
there is no way the system could understand because the

The Argument Of The Chinese Room ( CR )
The Chinese Room (CR) is a thought experiment intended to prove that a computer cannot have a
mental life with a strong sense of intelligence alike to one that humans possess because a computer
does not have a genuine understanding. Rather, a computer is a mere simulator of understanding,
and by extension, a simulator of intelligence. According to John Searle, because computers lack a
true understanding they are rendered incapable of possessing mental life as we know and experience
it (Searle 2004). In the following paper, I intend to explain and philosophically examine John
Searle's argument of CR and will then proceed to reject his theory based on a series of objections. I
will do this by examining the concept of "human intelligence" through a filmic analogy, put forth the
Systems Reply objection, and examine how the CR argument is foregrounded in anthropocentric
bias that presupposes only humans are capable of true intelligence. Overall, I argue that CR fails to
convincingly argue that only humans can possess a "human" intelligence because it is an argument
based more on intuitive claims, than sound reasoning. As promised, I begin by outlining the main
crux of the Chinese Room argument. If you imagine a sealed room where through a slot you can
submit questions written in Chinese and you can receive answers in Chinese, your inclination is
more than likely going to be to assume that whomever resides within the room understands, and is
able to, communicate in Chinese.

The Important Features Of International Relations By...
Alexander Wendt belongs to the school of "Social Constructivists" who claim that the important
features of International Relations (IR) are constructed , either social or historically. Identities and
interests of international actors are given required space by constructivists. Wendt talks about two
approved and accepted fundamental aspects of Constructivism "that the structures of human
association are determined primarily by shared ideas rather than material forces, and that the
identities and interests of purposive actors are constructed by these shared ideas rather than given by
nature1
Wendt commences the article with a remark that when theorists in International Relations (IR) say,
states are 'actors' or 'persons' they imply that some ... Show more content on Helpwriting.net ...
(Inside – role of structures and processes within the body of a human body ; outside – role of social
recognition in making persons )
A person would be granted rights and other such privileges in a society, if he or she is treated to a be
a section or part of the society and if that individual is considered to be a share of the society then he
or she is also faced with all its material consequences. Being either real or fictional makes a huge
difference to a person's life chances. And so is the case with the states, the states that would have a
pre–requisite of being part the international system.
Wendt moves on to affirm three types of "persons" rather three types of states. They are the
psychological persons, legal persons and moral persons. He attributes mental or cognitive nature to
psychological persons , rights and obligations in a community of to legal persons whereas the moral
persons are accountable for actions under a moral code. Law and morality being social conventions,
it seems clear that legal and moral persons are constituted entirely by social

The Alchemist Book Reflection
When I was sixteen year olds I discovered my favorite book, The Alchemist, by Paulo Coelho. Like
every teenager, I was full of dreams and ambitions so when I read The Alchemist I felt like I was
reading a story about myself. After reading the book the first time, I promised myself I would read it
every ten years to remind myself of the teachings I got from it, and also to see what else I could
learn from it by reading it at a different point in my life. Eager to discover what new things I would
learn, I read the entire book on a train ride from Paris to Amsterdam. Although I underlined many
phrases from the book, there was a particular sentence that reminded me of an even younger me
discovering his dreams for the future. "If a person is living out his destiny, he knows everything he
needs to know." ... Show more content on Helpwriting.net ...
Similarly, Stanislavski's method demands for actors to develop an internal connection with a
character in order for the character to exist. Stanislavski's teachings request for actors to call upon
their personal memories in order to create intentionality in the performance of the character by
playing actions rather than emotions. (Stanislavsky System. 2014) Publisher Christensen Tanner
describes, in a simplified manner, the Stanislavski method in a six–step process: 1) Intent. Knowing
there is a 'puzzle' that needs to be solved. 2) Explore/Gather. Gathering information and exploring
the information in order to discover missing 'puzzle' pieces. 3) Connect. Relating the discovered
'puzzle' pieces to each other. 4) Experiment. Experimenting with the completion of the 'puzzle.' 5)
Create. Producing the 'puzzle.' 6) Evaluate. Assessing the created material to diagnose whether the
'puzzle' makes sense and determining which steps need to be revisited. (Tanner,

Dreams And Dreams Essay
Dreams, what they mean and what they are, are questions that have long been in the philosophical
discourse, these questions even branching out into the fields psychology and biology. However, one
question about dreams that hasn't been asked is if the dream is a kind of art, and narrowing it down
for the purposes of this paper, if dreams are a kind of fiction. This question has effects and
implications and influences in so many fields of philosophy that answering it will be kept to the
essentials of the argument. In this paper, I will examine the question if a dream is a fiction, how and
if dreams and film are related, and I will conclude that by examination of the similarities and
distinctions that exist between fictions and dreams ... Show more content on Helpwriting.net ...
The next portion is to attempt to define what a fiction is, and here I will use Gregory Currie's essay
What is Fiction? In it, he argues that fictions are engaging in games of make–belief, an idea present
in Kendall Walton's Fearing Fictionality article. The main crux of Currie's definition is
intentionality. He argues that the creator of the fiction not only intends to have the audience engage
in games of make–belief but that they will also do it as a result of understanding that intention. He
also argues that the creator intends for the reader to make–believe the fiction, through the uses of
props, be it the sentences, actors, et cetera. She intends them to make–believe the fiction partly as a
recognition of the intent to make–believe the work as a fiction. So the audience understands the
work as fiction because they perceive it as fiction. He argues that it can be recognized or perceived
as fiction through the use of advertisement that the work is a fiction, that the work includes elements
familiar to fiction, or that the author can explicitly state that a particular work is a fiction through
deliberate word or stylistic choices. He does make it clear that this intention can go awry, that the
audience and community can misconstrue the intention of the author, and can even go so far that the
community around the fiction attributes the status of fiction towards the fiction, regardless of the
intention of the creator. It is

Intentionality Artist Statement
Intentionality Artist Statement For my self–portrait I intended to portray significant things that I am
proud of and things that have given me character. I intended to have my self–portrait reflect a
particular mood as well with the restricted color pallet we were assigned. Furthermore I believe that
I was able to communicate with the limited color pallet and also entice the audience to take a double
taken. In order to communicate I took in consideration the symbols that I wanted to include and
which symbols needed modification because the representation did not do justice. To begin my self–
portrait I decide to go with a straightforward face expression, I am usually the girl who is calm for
the most part. The limited color pallet also reflects

Functionalism And Functionalism Of Functionalism
A Functionalism is the theory that what makes something a mental state depends on its function or
role in the cognitive system, instead of its internal constitution. To put it another way, functionalism
holds that mental states correspond to functional states. Functionalism is the offspring of both
identity theory and behaviorism, and comes in a few different flavors. For example, there is machine
functionalism, psycho–functionalism, analytic functionalism, role–functionalism and realizer–
functionalism. Furthermore, while some forms of functionalism identify mental states with
functional states, other forms associate mental states with the physical states that play those
particular functional roles. Developed in the 1960s, the three founders of functionalism include
Hilary Putnam (machine functionalist), David Armstrong (analytic functionalist), and David Lewis
(analytic functionalist). Further elaborating on functionalism, a functionalist theory could attribute
the mental state of "pain" to be caused by bodily injury, which, in turn, produces the "belief" that
something is wrong, which creates the "desire" to no longer be in pain, which also leads to wincing
and moaning. This is different from behaviorism, which would equate the mental state of pain with
the act of wincing and moaning. According to this, only those things with internal states that play
certain roles are capable of being in "pain". So, if we suppose that there is some distinctive type of
neural activity

Essay on Reflexive Transparency, Mental Content, and...
Reflexive Transparency, Mental Content, and Externalism
It has been disputed whether an externalist conception of the individuation of intentional states, such
as beliefs and desires, is compatible with self–knowledge, that is, the claim that one's judgments
about one's intentional states are non–evidential, non–inferential, and authoritative. I want to argue
that these theses are indeed incompatible, notwithstanding an important objection to this
incompatibility claim. The worry has been raised that if externalism is true, then for a subject to
know, say, that he or she believes that p, the subject would need to know, on the basis of some
evidence, the external conditions which determine the belief's content. Thus, externalism would be
... Show more content on Helpwriting.net ...
And thus externalism would be incompatible with self–knowledge. But many philosophers have
accepted an objection suggesting that this worry is mistaken, because even if one's belief content is
externally determined, one need not know the external conditions determining that content in order
to have the belief. And, thus, the subject's reflexive judgment about the belief would not need to rest
on evidence about those external conditions.(2) But this objection rests, in turn, on a crucial
assumption according to which mental content is reflexively transparent in the sense that a subject
could not judge that she has an intentional state and be mistaken about the content of her state, even
if content is externally determined.(3)
My main purpose is to question this crucial assumption. Now the claim that mental content is
reflexively transparent is extremely compelling and, if it is correct while externalism is true, then
this would indeed support the compatibility of externalism and self–knowledge. But, I want to argue
that mental content is not reflexively transparent on the assumption of externalism. If my argument
is correct, the upshot is that self–knowledge and

Analysis Of To Kill A Mockingbird By Harper Lee
Madison was writing an essay for her english class on the novel To Kill a Mockingbird by Harper
Lee. The essay was due on Sunday at two pm and with time ticking down, Madison realized she had
only one hour left to submit it. So she went onto google and typed in the words To Kill a
Mockingbird. She found a perfect essay, copied and pasted it into her document. Changing the title
and adding in a couple sentences of her own, and then finally submitting it to her teacher as her own
work.
The word intentional means "done with intention or on purpose. When you do something intentional
you deliberately meant to do it. In this case Madison internationally plagiarize as she took someone
else work and called it her own. She ran out of time and

Attribution of Intentionality and Theory of Mind in...
The ability of understanding intentions of others is very important for social development of
children (Feinfield, Lee, Flavell, Green, & Flavell, 1999). By means of understanding intentions
children can make sense of that people and animates are different from objects (Feinfield, et al.,
1999). According to Shantz (1983), this ability is the requisite to understand morality and
responsibility. To understand plans and planning we also need to have the ability of understanding
intentions (Feinfield, et al., 1999). In addition, Feinfield and colleagues stated that acquiring the
ability of understanding intentions of others is also important for the cognitive development of the
children such as theory of mind (ToM) that is "the understanding ... Show more content on
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First of all, the question when children begin to acquire the ability of understanding the intentions
was studied to determine the developmental trajectory of this ability. According to Piaget, children
started to reflect an understanding of intentions in behavior over the age of 7 years of age (Kelly,
2011). However, more recent studies showed that children could have this understanding earlier.
One of these studies was conducted by Carpenter, Akhtar and Tomasello in 1998. The participants of
the study by Carpenter and her colleagues (1998) are 20 infants aged 14–18 months. In the study,
infants are measured with an implicit measure in which they observed an adult that exhibit two
actions on objects with one of the discriminative cues that was saying either "Woops!" that refers to
accidental actions or "There!" that refers to intentional ones. There were three conditions: an
intentional action followed by an accidental one (I–A condition), an accidental action followed by
an intentional one (A–I condition) and also two intentional actions (I–I condition). Each infant
participated in each condition twice. It was hypothesis that infants as young as 14 months would
preferably imitate intentional actions over accidental ones. According to the results, children as
young as 14–18 months of age showed the ability to differentially imitate and distinguish the
intentional actions from accidental ones (Carpenter, et al.,

Multiple Definitions Of Being Intentional
Intentional Intentional can have multiple definitions. The definition, to me, that describes it the most
is to do something on purpose. I have so far been very intentional this school year. By studying hard,
and listening more in class. I am intentionally trying to make even better grades. I have also been
intentional when it comes to my friendships with friends. I have been spending more time with
them. I have been intentionally trying to have better friendships with them. Something I need to
work on is being more intentional with behaving better in class. I have a problem with talking, and
easily having an attitude when I do not need to have one. I also need to work on being more
intentional when it comes to obeying my parents. I really

Socrates 's View Of Justice
"But when Socrates was busying himself with ethical questions to the complete neglect of nature as
a whole, and was seeking in them for the universal and directing the mind for the first time to
definitions, Plato, accepting his teaching, came to the conclusion that it applied to something other
than the sensible world: the common definition, he reasoned, could not apply to any of the sensible,
since they were always changing," (Guthrie). Socrates was constantly wrapped up in thought about
how the mind works, and of course, how and why the mind changes. These ideas strengthened many
of the arguments that Socrates makes in Republic books one through seven. Some of these
arguments can be modeled in the question: what is justice? In this question, Socrates plays many
mind games with those around him and gets them to all change their mind about what their view of
justice is and what it truly means. Later on in the books, Socrates describes the perfect city, and
exactly how that relates to the ever–changing mind. This is interesting because it is nothing like the
current society most live in, a democracy. Rather, it is based off of a republic form of government
using education of those holding power to signify why they have power. In this world, education is
everything. Finally, another idea in which Socrates, or rather Plato, discusses in Republic is the idea
of pedagogy or, more simply said, education is modern society. Pedagogy is essentially the roots to
all other

Playing against a Computer or a Human Research
Background and significance Individuals participating in an interaction perceive one another as
rational agents who possess beliefs, desires and intentions that might be different than their own.
Assumptions made about these mental states are used to interpret and predict behavior. Conferring
such attributes to an agent (human, computer, whatever) has been described as adopting an
'intentional stance' (Dennet, 1996). Adopting an intentional stance is part of our broader ability to
mentalize which involves representing and attributing mental states to oneself and others. Research
concerned with understanding the neural system of mentalizing has indentified a network of regions
that minimally involve the temporoparietal region (TPJ) and the medial prefrontal cortex (MPFC)
(Abu–Akel and Shamay–Tsoory, 2011). However, it is not completely clear the extent to which
humans readily mentalize (or adopt an intentional stance) with other humans or non–humans (e.g.,
computers). Thus an important goal of this study is to investigate how the neural network associated
with adopting an intentional stance is modulated under various interaction conditions in which the
interacting partner and the context are varied. Several studies employing various interactive games
have been conducted to uncover the neural basis involved in adopting an intentional stance. These
studies followed a similar script according to which participants were led to believe that they are
playing either against a

Arguments Against Physical Machines Jenna Beran
Arguments Against Physical Machines Jenna Beran
In A Contemporary Defense of Dualism, J. P. Moreland challenges the problem of mind and body.
He uses the terms intentionality and subjectivity to argue that humans are not physical machines.
Subjectivity is the opinions and feelings from experience that is unique to the individual.
Intentionality describes how thought can be directed on a particular object. This is consciousness.
These terms are what make human beings distinct from physical machines. Moreland argues that
human beings are different from a physical machine because humans have a mind that uses
intentionality and subjectivity.
Moreland compares the intentionality and subjectivity of physical things to the mind. Humans are
able to think about desires and beliefs with the use of intentionality. We are not just a bundle of
nerves that take in sensory information and give feedback because of the intentionality of the mind.
Instead, human beings are able to process the sensory information, and give feedback through
unique opinions. The combination of consciousness and experience are what makes every human
unique in the world. When looking at a physical object like a computer, it doesn't have the
characteristics of subjectivity and intentionality. The computer does not have subjectivity because it
cannot feel emotions. The computer also doesn't have intentionality because it cannot express its
beliefs. Humans can envision objects that do not really exist such as a

Essay The Side-Effect Effect
The Side–Effect Effect There are side effects to almost every action people take. Getting rid of
insects in a home can cause harm to the environment, or even poison pets within the household.
Studying for a test can cause lack of sleep, and ultimately poorer health. Throwing away the remains
of an unfinished dinner plate discards what could have been valuable nutrients for starving children
in Africa. How one determines intentionality of an action has been a controversial topic for many.
Joshua Knobe has conducted experiments for explaining the proper analysis of intentional action,
while Uttich and Lombrozo have conducted experiments exploring the relationship between norms
and mental state ascriptions in terms of intentional actions. ... Show more content on
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People are more willing to say a side effect occurred intentionally when they interpret that side
effect as bad than they are when that side effect is good. Uttich and Lombrozo also studied the side–
effect effect, but explained it differently than Knobe did. They said that the side–effect effect, the
differences in ascribed mental states and traits pertaining to intentionality of an action, is due to the
side effect's norm status as opposed to moral status. They named this view the Rational Scientist
view. While Knobe suggested the moral status of a side–effect influenced judgments on
intentionality, Uttich and Lombrozo suggested that norm status is sufficient alone in producing the
side–effect effect. Specifically, they said that norm–violating behavior that outweighs the reason to
observe the norm is more informative in explaining intentionality of side effects compared to norm–
conforming behavior. By default, people usually follow the norms, unless some sufficiently strong
reason compels them to violate them. The Rational Scientist view is consistent with the Theory of
Mind, in that internal states support explanation and prediction of behavior, but adds the vital role of
norms in those predictions and explanations; moral norms affect Theory of Mind ascriptions by
influencing mental state ascriptions. A third

How Brains Make Up Their Minds Book Review
Walter J. Freeman examines how we–humans–control our behavior and comprehend and analyze the
world around us in How Brains Make Up Their Minds. Though, due to the complex nature of both
neuroscience and psychology, Freeman begins with a much needed clarification regarding
semantics. Freeman depicts the differences of intent, motive, and desire after introducing his theory
on self–determination: Individuals are credited and responsible for their actions.
Within the first chapter, Freeman lays out the books format by stating not only the topic of each
proceeding chapter, but also paragraph summaries of each, almost as if giving an outline to an
argument. This book is much like a staircase; building on top of the previous platform. Beginning
with his theory on our intentionality, Freeman then branches to his beliefs on meaning, and how
meaning is derived from intentionality. To the author, meanings are our personal interpretations of
our intentional behaviors. Our self–estimations of the consequences of intentional behaviors creates
what we perceive to be the meanings of our actions. This idea of ... Show more content on
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Through non–linear dynamics, he discusses Chaos Theory, in which it is believed that structure is
created from the existence of chaos. These dynamics, explained as neurons organized hierarchical,
will be Freeman's basis for his beliefs on perception and the senses. The construction of neural
activity patterns stems from perception and sense of the world. He continues by explaining how
these patterns become thoughts, which are then translated into meaning. Structures in the brain then
create enormous patterns of all senses blended together, creating a coordinative interaction. In order
for self–organized behavior to occur, this chorus of singers hearing and reacting to the others, as
Freeman figuratively used, must

Searle's Argument Against The Turing Test
Topic Briefly reconstruct John Searle's argument against the Turing Test as a measure of intelligence
and discuss whether or not you agree with Searle's conclusion that algorithmic machines lack
understanding. Why do you agree or disagree? Your paper should be 5 double spaced pages with no
more than 12–point type. Requirements: 2 citations max: Searle and Turing Backup every statement!
Say if I agree or not right off the bat, this isn't a joke, don't leave a hanging punchline First–person
Writing to Purpura, no context needed Intro should have paper roadmap Prop: I do not believe
algorithmic machines lack understanding any more than humans do. Searle's "Chinese Room"
argument depends on the idea of intentionality. He believes that intentionality is ... Show more
content on Helpwriting.net ...
The principle of a strong AI is that an appropriately programmed computer is actually thinking, as
opposed to simulating thought. © Principle is equivalent(c?) to accepting the Turing Test as the
definition of thought. Which Searle would not be surprised to see that a machine still hasn't passed.
Searle's argument is straightforward. Searle's premise on the "Chinese Room" is that someone who
understands English sitting in a room with a set of rules that tells this person how to respond to
questions written in Chinese in such a way as to pass the Turing test. To Searle this person in the
room doesn't "understand" (e) Chinese. Understanding, being that real comprehension or thought
isn't existent. So to Searle, any machine that can be passed by systems, which behave in purely
formal ways (eP), can be explained in purely formal ways ©, just like the Chinese Room, so it is not
an adequate test. Main idea to Searle is that person answering Chinese questions is not engaged in
"intentional" behavior with theses questions, and is not "thinking about"(eP? Merely reacting to a
mix of emotions/past experience) the answers. Thus, the test is

The Intentionality: An Interpretation Of Norm's Poem
The key to this account is that an interpretation of this sort must interpret community members as
taking or treating each other in practice as adopting intentionally contentful commitments and other
normative statuses. If the practices attributed to the community by the theorist have the right
structure, then according to that interpretation, the community members' practical attitudes institute
normative statuses and confer intentional content on them; according to the interpretation, the
intentional contentfulness of their states and performances is the product of their own activity, not
that of the theorist interpreting that activity. Insofar as their intentionality is derivative – because the
normative significance of their states is instituted by the attitudes adopted toward them – their
intentionality derives from each other, not from outside the community. On this line, only
communities, not individuals, can be interpreted as having original intentionality (61). 1) Brandom
is here appropriating – in I think an exceptionally clever way – Dennett's idea of the 'intentional
stance'. Dennett himself – like Heath – doesn't seem to follow Brandom's argument – but be that as
it may: Dennett's idea is that there is nothing to being an ... Show more content on Helpwriting.net
...
If we stop our chain of 'takings as' somewhere, and insist that we can in principle go no further in
our chain of justifications, then wherever we choose to stop this chain is the location where practice
becomes identical with normative guideline, and the distinction between natural law and moral law
disappears. Brandom, however, insists that any such 'grounding' of the chain of interpretations is
always in principle open to contestation, and thus the grounding practice is open to critique as
falsely grounding, because it is divergent from real normative guidelines (justified by some other
inferential

Relationship Between Intentionality And Phenomenal...
In order to answer this question thoroughly we must define the key terms in the title, intentionality
and phenomenal character. Intentionality is defined by two separate terms, intentional object and
intentional content. The directedness of our thoughts towards a specific object or state of affairs is
what explains the intentional object. Intentional content refers to aspectual shape, the fact that if we
think of something we must think of it in a certain way. Therefore intentionality and an intentional
state as a whole is the specific way we think of the 'thing' our thoughts are directed to – a belief.
Phenomenal character is simply the 'what its likeness' to be in that state. There is no actual
explanation of phenomenal character, only ... Show more content on Helpwriting.net ...
Rooted in Descartes, he stated that "there can be nothing in the mind ... of which it is not aware, this
seems to me to be self–evident." The main argument put forward by subsequent inseparatists
follows on from this view. They advocate for a mind to be a mind it has to be conscious. Then
deriving that consciousness has a phenomenology and therefore all conscious states, thus all
intentional states, have phenomenology. "A state cannot be conscious without being phenomenal."
Strawson gives the example of cognitive phenomenology, whereby there is something it is like
experientially to understand a proposition. As evidence of this he creates a scenario where a woman
is talking to someone, another person then comes in with a piece of paper filled with black and
white marks. Consequently the woman faints, but what was it about the character of her experience
that made her faint? There could be many explanations of why the woman fainted after seeing a
telegram. However, then main conclusion Strawson draws from this is that in order for mental states
to have content, the belief must be had by a being with phenomenal states. "For a mental state to
have content it must consist of phenomenal properties." Primitive animals undoubtedly experience
intentionality. When they are hungry, their thoughts are directed towards what they want to eat.
However, it is questionable, even unlikely, that primitive animals experience any phenomenal
character. If what

Korsgaard Intentionality
In "Morality and the Distinctiveness of Human Action", Korsgaard does not agree with the veneer
theory and proposes that human beings are originally acquisitive, but they become moral beings
through the process of living and growing up under the circumstance of society. In this paper, I will
defend this argument. I will first explain in detail what "self–government" is and why it is the most
important to human morality. Then I address two opposing arguments. The first one challenges the
theory of "deepest level of intentionality", and the second one used the example of children to attack
the "self–government" theory. I will point out the weaknesses of these arguments to show the
validity of Korsgaard's theory.
Korsgaard introduces the "deepest ... Show more content on Helpwriting.net ...
They claim that her argument fails to explain the case of children, who are not completely, but only
partially responsible for their behaviours and actions. In this case when children might do wrong and
held not responsible for their action since they are underaged, we could not draw the conclusion that
all human beings have the capacity for self–government. However, I do not agree with this view.
Admittingly children do have limited responsibility, and people hold more lenient standard when
judging their behaviours, it does not imply children, as a subgroup of human beings, does not have
the capacity for self–government or deepest level of intentionality. For grown–ups, the reason why
we believe they have the deepest level of intentionality is because, they have the ability to adopt
their purposes. Adopting their purposes requires human beings to "judge" – the person will need to
judge which purpose is morally justifiable, despite there is a urgent and strong affective state
affecting his emotions and feelings. The ability to judge plays a significant role in the self–
government process. However, it should be noted that, such ability is gained through the process of
growing under the context of society, learning what is moral and immoral, acquiring skills of
judging rights and wrongs by observing the society around us and interacting with other human
beings. It is trained from the moment

Essay Understanding Phenomenology
This essay will refer only to the three texts given here:
M.M.P – Maurice Merleau–Ponty, The Primacy of Perception and Its Philosophical Consequences
E.H – Edmund Husserl, Pure Phenomenology, Its Method, and Its Field of Investigation
M.H – Martin Heidegger, The Fundamental Discoveries of Phenomenology, Its Principle, and the
Clarification of Its Name
Pure phenomenology takes as given the existence of an intersubjective world(1), ("the totality of
perceptible things and the thing of all things" M.M.P), and the existence of perceptual subjects who
perceive the phenomena(2) of the world. (This does not necessarily mean the existence of the self,
."..all consciousness is perceptual, even the consciousness of ourselves." ... Show more content on
Helpwriting.net ...
One of the key features of phenomenology as distinct from the sciences (including maths, logic, etc)
is its distinction between "phenomena and Objects (Objekte)"
"All natural Objects... are objects foreign to consciousness. Consciousness does, indeed, objectivate
them and posit them as actual, yet the consciousness that experiences them and takes cognizance of
them is so singularly astonishing that it bestows upon its own phenomena the sense of being
appearances of Objects foreign to consciousness and knows these "extrinsic" Objects through
processes that take cognizance of their sense. Those objects that are neither conscious processes nor
immanent constituents of conscious processes we therefore call Objects in the pregnant sense of the
word." E.H
If understood correctly, the distinction is that the scientific Object, no longer remembers how it was
originally perceived and since all knowledge must have its genesis in perception, any theory or truth
statement based upon the Object is fundamentally flawed, because it has disregarded the phenomena
from which it was born.
"This places two separate sciences in the sharpest of contrasts: on the one hand, phenomenology, the
science of consciousness as it is in itself; on the other, the "Objective" sciences as a totality." E.H
The importance of phenomenology as distinct from and providing a

The Theory Of Folk Psychology
Eliminative materialism (eliminativism) is an ontologically radical approach that claims that a
matured cognitive science will show that mental states that common sense takes for granted, such as
beliefs, do not exist (or do not have referents). Instead, it claims that these mental entities are
theoretical terms for the 'false' theory of folk psychology (common sense psychology), which can be
defined as the cognitive ability to explain and predict the behaviour and mental state of other people.
In essence, the theory aims to discredit folk psychology by claiming that people will discover that
there is no neural basis to mental entities and thus, they are non–existent. I shall argue that there are
significant fundamental flaws to both the arguments for eliminativism about propositional attitudes
and eliminativism about qualia (subjective experience). For the former, I will argue that the
eliminative materialist's theory–theory is flawed and show that propositions alone can discredit the
position on philosophy of mind. This will lead to identifying the position as self–refuting.
Furthermore, I will show that science itself has proven simulation theory to be true so that I can
discredit eliminative materialism. For the latter, I will argue that qualia exist due to introspection.
Combined, the deconstruction of eliminative materialism with regards to propositional attitude and
qualia will show that the materialist position is flawed and should not be agreed with.
Sellars first

Minds, Brain And Programs By John R. Searle
In "Minds, Brains and Programs" by John R. Searle exposed his opinion about how computers can
not have Artificial intelligence (Al). Searle portraits this claim about computers through an
experiment he created called the "Chinese Room" where he shows that computers are not
independent operating systems and that they do not have minds. In order to understand better the
experiment Searle demonstrates the contrast between strong and weak Al, which later through my
paper I will explain what this means. In what follows, I will explain what Searle's "Chinese Room"
experiment is, and what does it, according to him, demonstrate. I will also argue how I agree with
his conclusion because I believe that computer cannot think. 265 The "Chinese Room" ... Show
more content on Helpwriting.net ...
108 I agree with Searle conclusion because I do believe that computers do not have a mind because
humans and computers are really different from each other. Computers are good in storing and
displaying information, accessing the internet, etc but computers would not be able to do this stuff if
they did not have a program that tells them what to do. Computers cannot have feeling because they
are not human beings. They do not feel cold or heat, does not get sad or happy because it is just a
device that contains a set of data and programs that only serves to give and receive all possible
information. 78 All things considered, John Searle's "Chinese room" experiment explained how it is
impossible for a computer to have a mind. Searle demonstrates what the "Chinese Room" is by
arguing against Strong Al and saying that does not exist. As I have argued, I agreed with Searle
opinion because a computer without the right programming would not be able to understand. Thus,
Searle succeed in providing an adequate reason to believe his claim that computers are not
independent

Essay on Artificial Intelligence
Artificial Intelligence At a time when computer technology is advancing at a rapid pace and when
software developers are convincingly hawking their products as having artificial intelligence, the
inevitable question has begun to take on a certain urgency: Can a computer think? Really think? In
one form or another this is actually a very old question, dating back to such philosophers as Plato,
Aristotle, and Descartes. And after nearly 3,000 years the most honest answer is still uncertain. After
all, what does it mean to think? On the other hand, that is not a very satisfying answer. However,
with his paper: Minds, ... Show more content on Helpwriting.net ...
All the questions the human asks are responded to appropriately, such that the Chinese speaker is
convinced that he or she is talking to another Chinese speaker. The conclusion proponents of strong
AI would like to draw is that the computer understands Chinese, just as the person does. Yet, Searle
asks us to suppose that he is sitting inside the computer. In other words, he is in a small room in
which he receives Chinese symbols, looks them up on look–up table, and returns the Chinese
symbols that are indicated by the table. Searle notes, of course, that he does not understand a word
of Chinese. Furthermore, his lack of understanding goes to show, he argues, that 'computers do not
understand Chinese neither, because they are in the same situation as he is. They are mindless
manipulators of symbols, just as he is – and they do not understand what they are saying, just as he
doesn't.' Searle's Chinese Room Argument seems to be logical initially. Yet, in a view of a system, it
is clear that though Searle himself does not understand Chinese in the thought experiment, it is
perfectly correct to say that Searle plus look–up table understand Chinese. In other words, the entire
computer would understand Chinese, though perhaps the central processor or any other part might
not. It is the entire system that matters

Intentional Teaching And How Does Extending Young...
Reflective Question: What is intentional teaching and how does extend young children's learning?
Stop: As part of my research project on how to extend 3–4 year olds learning I have been
researching the term "Intentional teaching". So what is intentional teaching? The Early Years
Learning Framework (EYLF) in Australia, describes intentional teaching as "educators being
deliberate, purposeful, and thoughtful in their decision and actions". International teaching is not
teaching and learning by rote, but reflects how children's learning can be enhanced through
purposeful interactions with more experienced and informed learners. Highscope Preschool Program
in the USA, describes intentional teaching as being planned, thoughtful, ... Show more content on
Helpwriting.net ...
We set up our environments and provocations to reflect these interests. We ask our students what
resources they would like to engage with. We have conversations and pose questions in order to
develop critical and higher order thinking. We are constantly incorporating social, emotional, and
academic coaching into our everyday interactions with students. These are all aspects of
intentionality and being an intentional teacher. Intentionality should be embedded in our practice
and daily interactions rather than at a certain part of our day. For example, mat

Is Data A Person
Is Data a Person? According to Daniel Dennett, there are six factors a being must meet to be
considered a person, regardless if they are human or not. The six factors are: rationality, conscious
mental state and intentionality, verbal communication, self–consciousness, subject of a special
stance or attitude, and reciprocating this person regarding stance. Within the single episode, The
Measure Of A Man, Data proved to be able to meet all these requirements, thus making him a
person. The first factor, rationality, Data shows throughout the episode. He rationalizes during the
poker game, he rationalizes when he decides to resign, even when he agrees to the trial. During the
poker game he rationalizes what to do next, whether to fold or raise. Then later on in the episode,
data was being forcefully transferred, he was told he could avoid this situation by resigning. He
made his own rational choice to resign so that he wouldn't be experimented on. When he was told he
was not a person, and property of the starfleet, he made the rational decision and went to court to
prove ... Show more content on Helpwriting.net ...
Someone lifts their arm up in class because they want to answer the question, no one is telling them
to perform the action. Data, when he does anything, he does so out of his own deliberate action. This
can tie in with his rationality, data makes his own rational decisions through a conscious mental
state and with intentionality. Verbal communication is the third factor to be considered a person.
Data, with no troubles, has the ability to communicate verbally with everyone shown in the episode.
Self–consciousness ties with the first and second point. Data is conscious of himself and his
surroundings. During the trial data was asked by the Captain if he knew where he was, what he was
doing, and who he was. Without any sort of hesitation or issue data was able to answer every
question without

Human Intentionality In Fay And Moon
My guttural reaction to reading the Fay and Moon paper was mild annoyance, particularly at the
suggestion "if the humanists fail to provide an account of social theories, we fare little better at the
hands of the naturalists." (219) Intentionality, according to Fay and Moon, is the pinch point as far
as the naturalist is concerned. There is an underlying assumption for both that intentionality is not
something which can be accounted for within an naturalist perspective, "the social sciences are
needed to explain phenomenon which are different from those in the natural world––the are
intentional[.]" (219) Due to intricacies of implied meanings of humans, they suggest that human
interactions are too complex to be understood solely in terms of their natural properties.
What are we talking about when we speak of human intentionality? It seems one possible
description is of it as an emergent property. Essentially, an emergent property is an entity which has
arisen from the interaction of smaller, much simpler entities. For example, the stock market is made
up of individual investors, or even ... Show more content on Helpwriting.net ...
On prima facie it should be understandable through the same means. The task of some branches of
science is to explain (or account for) emergent properties, which arise from simpler entities studied
by another branch of science. One could give an (albeit rough) account of natural sciences as layers
of emergence. Chemistry has emerged as the result of physical laws. Biology has emerged from the
laws of chemistry. From these biological structures, humans have emerged. One might argue human
psychology (a social science) might be understood as emerging from neurobiological laws. Why
then, considering it appears to have developed from, should human intentionality be exempt from
the discipline of natural

Emile Durkheim Social Facts Examples
According to Emile Durkheim, a social fact is a manner of acting, thinking and feeling engaged by
individuals because and on condition that other members of the social group are also engaged in the
same thing. He said that social facts exist outside human consciousness because it is external,
objective and inherited. It is not in the mind of the person, it is in the environment. Social facts also
have a coercive power that can have a causal influence. We often realize and be aware of the social
fact if we stay away from them, resist or contradict because we are usually unaware of all the social
facts. Social facts do not necessarily require social institutions or organizations for it to be
recognized as a social fact because there are social facts that are not institutional facts. Social facts
cannot be defined by their universality for it can only be defined in a collective aspect because it is
practiced by the community, creating a collective action, making it social. Lastly, according to him,
in a holistic perspective, social facts ... Show more content on Helpwriting.net ...
Searle defined brute facts as facts that exist independent of us. They are objects that are independent
of human environment. Example would be mountains, rivers, pebbles, etc. Institutional facts
however are facts that are greatly dependent on human environment or institutions for its existence.
Example of this is the government. We constantly recognize the importance and purpose of the
government because of its function. With out human institutions, the government will just be a
system. Even the thought of it of being a system is highly dependent on us. Aside from the brute and
institutional facts, Searle made another distinction in his article, the 'regulative' and the 'constitutive'
rules. Regulative rules regulate existing activities while constitutive rules constitute a certain thing
and are responsible for the creation of a certain

Turing Test Paper
Computationalists and representationalists believe that machines can think. Like Alan Turing they
believe a simple test called the Turing Test will be sufficient to prove consciousness because
intelligence is an operational attribute that allows symbol manipulation. (Heil, 115) In this paper I
will argue that their claim is bogus, computers could never, in their current state, be classified as a
minded. Thus the Turing Test is an invalid test. The Turing Test, created by Alan Turing, tests for
intelligence in a systematic way, giving intelligence an operational meaning. Turing believed that
humans could one day create an artificial intelligence (AI for short) – since his definition was
liberal. The basic premise of the Turing Test is that ... Show more content on Helpwriting.net ...
This idea is preposterous – intentionality is dependent on our biochemistry. If intentionality were not
dependent on biochemistry we would be able to create a computer out of some inane substance like
rocks and believe that it would be intentional because the architecture was similar to a true
computer. Since no one would argue this rock computer would have intentionality why should a true
computer have intentionality, after all they should functionally be exactly the same. (Boden,

Don 't Make Your Mind Movie An Academy Award Performance?...
If you daydream, get lost in a good book or movie, become enraptured by a beautiful sunset or piece
of music–or get "wrapped up" in a championship sports event, then you have become "en–tranced"
and have entered into and shifted your brain 's waves into a state of alpha known also as a trance
state in Hypnosis.
The difference is––is that Hypnosis (an all Hypnosis is self–hypnosis) is directed with a focus of
intention towards a specific state of mind or a goal. Rather than being "directed" purely by an
outside force, you are the "director" of your mind movie.
So why not make your mind movie an Academy Award Performance??
Hopefully you have read the previous blog on what Hypnosis is and isn 't so you can more fully
understand the wonderful power of your subconscious mind and "mindfully" direct it towards the
creation of your best and authentic life.
So what is your intention?
Do you want to Relax, Renew or Rejuvenate?
Do you want to tap into your powerful and creative mind?
Do you want to create change in a certain area of your life?
Do you want to connect with "Source Energy"–– *I believe that Hypnosis is the first cousin of
Meditation, and you can easily make a shift to a "meditative" state of mind, and let your "Buddha
nature" arise to greet you!
With your intention set:
1. Find a quiet place where you will not be disturbed–this is your sacred time and space.
Deeply realize that your well being is all important
2. Allow your eyes to rest and to close. (Some

Husserl's Psychic Phenomenon
Discuss Husserl's criticism and appropriation of Brentano's 'psychic phenomenon' in the Vth Logical
Investigation.
It is in the Vth of Husserl's Logical Investigations that he offers his own theory on what is necessary
to overcomes the issues' of the already existing 'descriptive psychology' which had been practised by
his own mentor Brentano. Husserl did not aim to completely criticise Brentano's work but instead
wanted to take what he considered useful of Brentano's work on the 'psychic phenomenon' and use it
as necessary to work on his own account of phenomenology of the conscious mind and intentional
acts. Husserl focused primarily on Brentano's accounts of mental acts, primarily those of
presentations and judgements. In this paper we will ... Show more content on Helpwriting.net ...
Husserl did not feel Brentano's account of object and content was dealt with in a very organised
manner and this led to much ontological dispute, primarily in his use of the term 'inexistence' when
referring to an intentional object. Husserl dedicates an excessive amount of the Fifth Logical
Investigation to a vigilant undoing of Brentano's claims regarding different explanations of
consciousness and especially takes this opportunity to focus on the Brentano's law which states 'no
mental act which is not either presentation or based on a presentation.' Husserl agreed loosely with
Brentano's law on presentation but believed the correct way to look at it was his own notion of
'objectifying acts.' Husserl also suggests a more broad division between act–quality and substance to
take care of characteristics inaccurately gathered beneath the label of 'content.' The main issue
Husserl had with Brentano was how he had ambitions to specify the sphere and the system of
psychology in order to protect its place as a self–governing science. This sphere was a sphere of
mental phenomenon, and its process was that of internal insight. Brentano began by distinguishing
rational and physical phenomenon followed by his division of phenomena as a presence to
consciousness and not

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