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Cambridge: Cambridge University Press.Historical dictionary of quotations in cognitive science > Bibliography
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2 gratification
gratification [‚grætɪfɪ'keɪʃən](state or action) satisfaction f, plaisir m; Psychology gratification f;∎ he has the gratification of knowing that... il a la satisfaction ou le plaisir de savoir que...;∎ I noticed to my gratification that... à ma grande satisfaction, j'ai remarqué que...;∎ sexual gratification plaisir m sexuel, satisfaction f sexuelleUn panorama unique de l'anglais et du français > gratification
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3 History
For, as I take it, Universal History, the history of what man has accomplished in this world, is at bottom the History of the great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realisation and embodiment, of Thoughts that dwelt in the great Men sent into the world: the soul of the world's history, it may justly be considered, were the history of these. (Carlyle, 1966, p. 1)It is generally thought to be of importance to a man that he should know himself: where knowing himself means knowing not his merely personal peculiarities, the things that distinguish him from other men, but his nature as a man.... Knowing yourself means knowing what you can do; and since nobody knows what he can do until he tries, the only clue to what man can do is what man has done. The value of history, then, is that it teaches us what man has done and thus what man is. (Collingwood, 1972, p. 10)To regard [psychology] as rising above the sphere of history, and establishing the permanent and unchanging laws of human nature, is therefore possible only to a person who mistakes the transient conditions of a certain historical age for the permanent conditions of human life. (Collingwood, 1972, p. 224)Historical dictionary of quotations in cognitive science > History
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4 Introspection
1) Experimental Introspection Is the One Reliable Method of Knowing OurselvesWhen we are trying to understand the mental processes of a child or a dog or an insect as shown by conduct and action, the outward signs of mental processes,... we must always fall back upon experimental introspection... [;] we cannot imagine processes in another mind that we do not find in our own. Experimental introspection is thus our one reliable method of knowing ourselves; it is the sole gateway to psychology. (Titchener, 1914, p. 32)There is a somewhat misleading point of view that one's own experience provides a sufficient understanding of mental life for scientific purposes. Indeed, early in the history of experimental psychology, the main method for studying cognition was introspection. By observing one's own mind, the argument went, one could say how one carried out cognitive activities....Yet introspection failed to be a good technique for the elucidation of mental processes in general. There are two simple reasons for this. First, so many things which we can do seem to be quite unrelated to conscious experience. Someone asks you your name. You do not know how you retrieve it, yet obviously there is some process by which the retrieval occurs. In the same way, when someone speaks to you, you understand what they say, but you do not know how you came to understand. Yet somehow processes take place in which words are picked out from the jumble of sound waves which reach your ears, in-built knowledge of syntax and semantics gives it meaning, and the significance of the message comes to be appreciated. Clearly, introspection is not of much use here, but it is undeniable that understanding language is as much a part of mental life as is thinking.As if these arguments were not enough, it is also the case that introspective data are notoriously difficult to evaluate. Because it is private to the experiencer, and experience may be difficult to convey in words to somebody else. Many early introspective protocols were very confusing to read and, even worse, the kinds of introspection reported tended to conform to the theoretical categories used in different laboratories. Clearly, what was needed was both a change in experimental method and a different (non-subjective) theoretical framework to describe mental life. (Sanford, 1987, pp. 2-3)Historical dictionary of quotations in cognitive science > Introspection
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5 Epistemology
1) Beyond Psychophysiology and Sociology and History of Science There Is Nothing for Epistemology to DoIf we have psychophysiology to cover causal mechanisms, and the sociology and history of science to note the occasions on which observation sentences are invoked or dodged in constructing and dismantling theories, then epistemology has nothing to do. (Rorty, 1979, p. 225)But I think that at this point it may be more useful to say rather that epistemology still goes on, though in a new setting and a clarified status. Epistemology, or something like it, simply falls into place as a chapter of psychology and hence of natural science. It studies a natural phenomenon, viz, a physical human subject. This human subject is accorded a certain experimentally controlled input-certain patterns of irradiation in assorted frequencies, for instance-and in the fullness of time the subject delivers as output a description of the three-dimensional external world and its history. The relation between the meager input and the torrential output is a relation that we are prompted to study for somewhat the same reasons that always prompted epistemology; namely, in order to see how evidence relates to theory, and in what ways one's theory of nature transcends any available evidence. (Quine, quoted in Royce & Rozeboom, 1972, p. 18)3) The Assumption That Cognitive Psychology Has Epistemological Import Can Be ChallengedOnly the assumption, that one day the various taxonomies put together by, for example, Chomsky, Piaget, Leґvi-Strauss, Marx, and Freud will all flow together and spell out one great Universal Language of Nature... would suggest that cognitive psychology had epistemological import. But that suggestion would still be as misguided as the suggestion that, since we may predict everything by knowing enough about matter in motion, a completed neurophysiology will help us demonstrate Galileo's superiority to his contemporaries. The gap between explaining ourselves and justifying ourselves is just as great whether a programming language or a hardware language is used in the explanations. (Rorty, 1979, p. 249)Historical dictionary of quotations in cognitive science > Epistemology
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6 Philosophy
And what I believe to be more important here is that I find in myself an infinity of ideas of certain things which cannot be assumed to be pure nothingness, even though they may have perhaps no existence outside of my thought. These things are not figments of my imagination, even though it is within my power to think of them or not to think of them; on the contrary, they have their own true and immutable natures. Thus, for example, when I imagine a triangle, even though there may perhaps be no such figure anywhere in the world outside of my thought, nor ever have been, nevertheless the figure cannot help having a certain determinate nature... or essence, which is immutable and eternal, which I have not invented and which does not in any way depend upon my mind. (Descartes, 1951, p. 61)Let us console ourselves for not knowing the possible connections between a spider and the rings of Saturn, and continue to examine what is within our reach. (Voltaire, 1961, p. 144)As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of "mind" with conscious thinking. The result of this identification was the shallow rationalism of l'esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. (Koestler, 1964, p. 148)It has been made of late a reproach against natural philosophy that it has struck out on a path of its own, and has separated itself more and more widely from the other sciences which are united by common philological and historical studies. The opposition has, in fact, been long apparent, and seems to me to have grown up mainly under the influence of the Hegelian philosophy, or, at any rate, to have been brought out into more distinct relief by that philosophy.... The sole object of Kant's "Critical Philosophy" was to test the sources and the authority of our knowledge, and to fix a definite scope and standard for the researches of philosophy, as compared with other sciences.... [But Hegel's] "Philosophy of Identity" was bolder. It started with the hypothesis that not only spiritual phenomena, but even the actual world-nature, that is, and man-were the result of an act of thought on the part of a creative mind, similar, it was supposed, in kind to the human mind.... The philosophers accused the scientific men of narrowness; the scientific men retorted that the philosophers were crazy. And so it came about that men of science began to lay some stress on the banishment of all philosophic influences from their work; while some of them, including men of the greatest acuteness, went so far as to condemn philosophy altogether, not merely as useless, but as mischievous dreaming. Thus, it must be confessed, not only were the illegitimate pretensions of the Hegelian system to subordinate to itself all other studies rejected, but no regard was paid to the rightful claims of philosophy, that is, the criticism of the sources of cognition, and the definition of the functions of the intellect. (Helmholz, quoted in Dampier, 1966, pp. 291-292)Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)I have not attempted... to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forth if I would. It will be obvious that I do not agree with those who see philosophy as the history of "howlers" and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the world.... I see philosophy as a field which has certain central questions, for example, the relation between thought and reality.... It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a "science." To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation.... It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the world and of man's place in it. (Putnam, 1975, p. xvii)What can philosophy contribute to solving the problem of the relation [of] mind to body? Twenty years ago, many English-speaking philosophers would have answered: "Nothing beyond an analysis of the various mental concepts." If we seek knowledge of things, they thought, it is to science that we must turn. Philosophy can only cast light upon our concepts of those things.This retreat from things to concepts was not undertaken lightly. Ever since the seventeenth century, the great intellectual fact of our culture has been the incredible expansion of knowledge both in the natural and in the rational sciences (mathematics, logic).The success of science created a crisis in philosophy. What was there for philosophy to do? Hume had already perceived the problem in some degree, and so surely did Kant, but it was not until the twentieth century, with the Vienna Circle and with Wittgenstein, that the difficulty began to weigh heavily. Wittgenstein took the view that philosophy could do no more than strive to undo the intellectual knots it itself had tied, so achieving intellectual release, and even a certain illumination, but no knowledge. A little later, and more optimistically, Ryle saw a positive, if reduced role, for philosophy in mapping the "logical geography" of our concepts: how they stood to each other and how they were to be analyzed....Since that time, however, philosophers in the "analytic" tradition have swung back from Wittgensteinian and even Rylean pessimism to a more traditional conception of the proper role and tasks of philosophy. Many analytic philosophers now would accept the view that the central task of philosophy is to give an account, or at least play a part in giving an account, of the most general nature of things and of man. (Armstrong, 1990, pp. 37-38)8) Philosophy's Evolving Engagement with Artificial Intelligence and Cognitive ScienceIn the beginning, the nature of philosophy's engagement with artificial intelligence and cognitive science was clear enough. The new sciences of the mind were to provide the long-awaited vindication of the most potent dreams of naturalism and materialism. Mind would at last be located firmly within the natural order. We would see in detail how the most perplexing features of the mental realm could be supported by the operations of solely physical laws upon solely physical stuff. Mental causation (the power of, e.g., a belief to cause an action) would emerge as just another species of physical causation. Reasoning would be understood as a kind of automated theorem proving. And the key to both was to be the depiction of the brain as the implementation of multiple higher level programs whose task was to manipulate and transform symbols or representations: inner items with one foot in the physical (they were realized as brain states) and one in the mental (they were bearers of contents, and their physical gymnastics were cleverly designed to respect semantic relationships such as truth preservation). (A. Clark, 1996, p. 1)Socrates of Athens famously declared that "the unexamined life is not worth living," and his motto aptly explains the impulse to philosophize. Taking nothing for granted, philosophy probes and questions the fundamental presuppositions of every area of human inquiry.... [P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together. Some philosophers have tried to incorporate the results of these inquiries into a grand synoptic view of the nature of reality and our human relationship to it. Others have mistrusted system-building, and seen their primary role as one of clarifications, or the removal of obstacles along the road to truth. But all have shared the Socratic vision of using the human intellect to challenge comfortable preconceptions, insisting that every aspect of human theory and practice be subjected to continuing critical scrutiny....Philosophy is, of course, part of a continuing tradition, and there is much to be gained from seeing how that tradition originated and developed. But the principal object of studying the materials in this book is not to pay homage to past genius, but to enrich one's understanding of central problems that are as pressing today as they have always been-problems about knowledge, truth and reality, the nature of the mind, the basis of right action, and the best way to live. These questions help to mark out the territory of philosophy as an academic discipline, but in a wider sense they define the human predicament itself; they will surely continue to be with us for as long as humanity endures. (Cottingham, 1996, pp. xxi-xxii)10) The Distinction between Dionysian Man and Apollonian Man, between Art and Creativity and Reason and Self- ControlIn his study of ancient Greek culture, The Birth of Tragedy, Nietzsche drew what would become a famous distinction, between the Dionysian spirit, the untamed spirit of art and creativity, and the Apollonian, that of reason and self-control. The story of Greek civilization, and all civilizations, Nietzsche implied, was the gradual victory of Apollonian man, with his desire for control over nature and himself, over Dionysian man, who survives only in myth, poetry, music, and drama. Socrates and Plato had attacked the illusions of art as unreal, and had overturned the delicate cultural balance by valuing only man's critical, rational, and controlling consciousness while denigrating his vital life instincts as irrational and base. The result of this division is "Alexandrian man," the civilized and accomplished Greek citizen of the later ancient world, who is "equipped with the greatest forces of knowledge" but in whom the wellsprings of creativity have dried up. (Herman, 1997, pp. 95-96)Historical dictionary of quotations in cognitive science > Philosophy
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7 ego
'i:ɡəu, 'eɡou1) (personal pride: His criticism wounded my ego.) amor propio, orgullo2) (the part of a person that is conscious and thinks; the self.) ego•- egoism
- egoist
- egoistic
- egoistical
ego sustantivo masculino ego ' ego' also found in these entries: Spanish: alimentar English: egotr['iːgəʊ]1 (in psychology) ego2 familiar amor nombre masculino propio\SMALLIDIOMATIC EXPRESSION/SMALLto boost somebody's ego levantar la moral a alguiento deflate somebody's ego bajar los humos a alguienalter ego alter egoego trip autobombo1) self-esteem: amor m propio2) self: ego m, yo mn.• egotismo s.m.• yo s.m.'iːgəʊ, 'egəʊa) ( Psych)the ego — el yo, el ego
b) ( self-regard) amor m propio, ego m['iːɡǝʊ] [ˌ'eɡǝʊ]1. N1) (Psych)the ego — el ego, el yo
2) (=pride) orgullo m2.CPDthen you've got the added ego boost of knowing your interest is reciprocated — y tienes la inyección de moral añadida de saber que tu interés es correspondido
the thrill of being recognized, which is partly an ego boost — la emoción de ser reconocido, que en parte hace que se te alimente el ego
ego surfing N — actividad consistente en buscar apariciones de tu propio nombre en Internet
ego trip * N —
to be on an ego trip — creerse el centro del universo or el ombligo del mundo
* * *['iːgəʊ, 'egəʊ]a) ( Psych)the ego — el yo, el ego
b) ( self-regard) amor m propio, ego m -
8 понимание
1) General subject: a sense of occasion (ситуации и т. п.), appreciation, appreciation (чего-л.), apprehension, comprehension, conception, connoisseurship, eye (чего-л.), fancy, fathom, grasp, gust, hold, insight, knowing, misinterpretation, perception, prehension, reading, realization, realizing, taste (dress in good taste - одеваться со вкусом), understanding, uptake (to be quick on the uptake, to be slow on the uptake - быстро соображать, медленно соображать), visibility (иногда), (осознание чего-либо) awakening2) Computers: insight into3) Colloquial: belief4) Religion: getting the message, grasping5) Law: awareness, consciousness of danger, intendment6) Diplomatic term: rapport7) Psychology: appreciation (ценности чего-л.), cognizance, conceivability, conceivableness, intelligence8) Jargon: savvy, savvy savvey, the light9) Oil: getting an idea10) Business: consciousness11) Robots: understanding (в СИИ)12) leg.N.P. interpretation13) Aviation medicine: comprehension (увиденного, услышанного)14) Makarov: a sense of occasion (ситуации и т.п.), digestion, gusto, knowledge, meaning (значение, смысл), sense (значение, смысл), sense of occasion (ситуации и т.п.), spirit, understanding (кого-л.) -
9 особый талант
1) General subject: flair (As a songwriter and performer, he has a flair for knowing what the public wants.) -
10 познание
1) General subject: cognition, cognition, experience (experience bitterness of something - познать горечь чего-либо), intellection, kenning, knowing, knowledge, noesis, perception, the tree of knowledge2) Medicine: cognition (процесс, включающий восприятие, распознавание, понимание, суждение, осмысление, мотивацию и отражение)3) Engineering: awareness5) Automation: learning (напр. при обучении робота) -
11 понимающий
1) General subject: awake, conscious (class-conscious worker - сознательный рабочий), great, intelligenced, intelligent, knowing, prehensive, understanding2) American: jerry3) Bookish: prehensory4) Religion: getting the message5) Psychology: appreciational6) Oil: getting an idea7) Makarov: apprehensive, sensible
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