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realm of myth

  • 1 myth

    noun
    Mythos, der; (rumour) Gerücht, das
    * * *
    [miƟ]
    (an ancient, fictional story, especially one dealing with gods, heroes etc.) die (Götter-) Sage
    - academic.ru/48866/mythical">mythical
    - mythically
    - mythology
    - mythological
    * * *
    [mɪθ]
    n
    1. (ancient story) Mythos m
    creation \myth Schöpfungsmythos m
    Greek and Roman \myth die klassischen Sagen des Altertums
    2. ( pej: false idea) Mythos m, Ammenmärchen nt pej
    it's just a \myth that... es ist ein Ammenmärchen, dass...
    to disprove/explode a \myth ein allgemein verbreitetes Gerücht widerlegen/ausmerzen
    * * *
    [mɪɵ]
    n
    Mythos m; (fig) Märchen nt
    * * *
    myth [mıθ] s
    1. (Götter-, Helden)Sage f, Mythos m, Mythus m, Mythe f
    2. a) Märchen n, erfundene Geschichte
    b) koll Sagen pl, Mythen pl:
    realm of myth Sagenwelt f
    3. Fantasiegebilde n
    4. POL, SOZIOL Mythos m:
    5. fig Mythus m:
    a) mythische Gestalt, legendär gewordene Person
    b) legendär gewordene Sache
    c) Nimbus m
    * * *
    noun
    Mythos, der; (rumour) Gerücht, das
    * * *
    n.
    Mythos -en n.
    Sage -n f.

    English-german dictionary > myth

  • 2 realm

    noun
    [König]reich, das

    be within/beyond the realms of possibility — im/nicht im Bereich des Möglichen liegen

    * * *
    [relm]
    1) (a kingdom.) das Königreich
    2) (an area of activity, interest etc: She's well-known in the realm of sport.) der Bereich
    * * *
    [relm]
    n
    1. ( dated liter: kingdom) [König]reich nt
    in the coin of the \realm in der Landeswährung
    in defence of the \realm ( form) in Verteidigung des Landes
    Defence of the R\realm Act BRIT Ermächtigungsgesetz nt zur Verteidigung des Königreiches
    peer of the \realm Peer m, Mitglied nt des britischen Oberhauses
    2. (sphere of interest) Bereich m
    to [not] be within the \realm[s] of possibility [nicht] im Bereich des Möglichen liegen
    * * *
    [relm]
    n
    (liter: kingdom) Königreich nt; (fig) Reich nt
    * * *
    realm [relm] s
    1. Königreich n
    2. fig Reich n:
    the realm of dreams; → academic.ru/48864/myth">myth 2 b
    3. Bereich m, (Fach)Gebiet n:
    in the realm of physics im Bereich oder auf dem Gebiet der Physik;
    be within the realms of possibility im Bereich des Möglichen liegen
    * * *
    noun
    [König]reich, das

    be within/beyond the realms of possibility — im/nicht im Bereich des Möglichen liegen

    * * *
    n.
    Königreich n.
    Reich -e n.

    English-german dictionary > realm

  • 3 Schatten

    m; -s, -
    1. (kühlender Schatten, Dunkel) shade; sich in den Schatten setzen sit in the shade; 30 Grad im Schatten 30 degrees in the shade; Schatten spenden give (plenty of) shade; Schatten spendend shady; Licht und Schatten light and shade; im Schatten stehen auch fig. be in the shade; in den Schatten stellen put in(to) the shade; fig. auch outshine, eclipse, overshadow; (Erwartungen) exceed; ein Schatten flog über sein Gesicht fig. his face darkened
    2. einer Gestalt etc.: shadow; einen Schatten werfen cast a shadow ( auf + Akk on) (auch fig.); die Schatten werden länger / kürzer the shadows are lengthening / growing shorter; große Ereignisse werfen ihre Schatten voraus fig. great events cast their shadows before; nicht der Schatten eines Verdachts fig. not the slightest (cause for) suspicion; in jemandes Schatten stehen fig. live in s.o.’s shadow, be eclipsed by s.o.; einem Schatten nachjagen fig. chase butterflies (Am. rainbows); sich vor seinem Schatten fürchten fig. be frightened of one’s own shadow; über seinen Schatten springen fig. overcome o.s.; man kann nicht über seinen eigenen Schatten springen fig. a leopard never changes ( oder can’t change) its spots; er ist nur noch ein Schatten seiner selbst fig. he’s a (mere) shadow of his former self; der Schatten des Todes fig. the shadow of death; jemandem wie ein Schatten folgen fig. follow s.o. (around) like a shadow
    3. (Umriss, unklare Gestalt) silhouette, (shadowy) shape
    4. MED., auf der Lunge etc.: shadow (auch unter den Augen)
    5. (ständiger Bewacher, Begleiter) shadow
    6. (Geist) shade; das Reich der Schatten MYTH. the realm of the shades, Hades; die Schatten der Vergangenheit fig. the spect|res (Am. -ers) ( oder ghosts oder shades) of the past
    7. Mann, hast du ‘nen Schatten? Sl. are you (a)round the bend ( oder barking mad)?
    * * *
    der Schatten
    shade; shadow
    * * *
    Schạt|ten ['ʃatn]
    m -s, - (lit, fig)
    shadow; (= schattige Stelle) shade; (= Geist) shade

    Schatten spendend (Baum, Dach) — shady

    werfen (lit) — to cast a shadow on sth; (fig) to cast a shadow or cloud (up)on sth

    jdn/etw in den Schatten stellen (fig) — to put sb/sth in the shade, to overshadow or eclipse sb/sth

    die Schatten des Todes/der Nacht (liter) — the shades of death/night (liter)

    See:
    → Licht
    * * *
    der
    1) (something causing fear, depression etc: a cloud of sadness.) cloud
    2) (slight darkness caused by the blocking of some light: I prefer to sit in the shade rather than the sun.) shade
    3) ((a patch of) shade on the ground etc caused by an object blocking the light: We are in the shadow of that building.) shadow
    4) ((in plural with the) darkness or partial darkness caused by lack of (direct) light: The child was afraid that wild animals were lurking in the shadows at the corner of his bedroom.) shadow
    5) (a dark patch or area: You look tired - there are shadows under your eyes.) shadow
    6) (made thin and weary through eg hard work: She was worn to a shadow after months of nursing her sick husband.) worn to a shadow
    * * *
    Schat·ten
    <-s, ->
    [ˈʃatn̩]
    m
    30 im \Schatten 30 degrees in the shade
    \Schatten spendend shady
    \Schatten spenden [o geben] to afford shade form
    im \Schatten liegen to be in the shade
    lange \Schatten werfen to cast long shadows
    nur noch ein \Schatten seiner selbst sein to be a shadow of one's former self form [or of what one used to be]
    sich akk vor seinem eigenen \Schatten fürchten to be afraid of one's own shadow
    einem \Schatten nachjagen to chase phantoms
    3. (dunkle Stelle) shadow
    \Schatten unter den Augen [dark] shadows [or rings] under the eyes
    in das Reich der \Schatten hinabsteigen (euph: sterben) to descend into the realm of the shades
    5. (Observierer) shadow
    6.
    ▶ im \Schatten bleiben to stay in the shade
    ▶ einen \Schatten haben to be crazy
    ▶ über seinen \Schatten springen to force oneself to do sth
    ▶ nicht über seinen [eigenen] \Schatten springen können to be unable to act out of character
    ▶ in jds \Schatten stehen to be in sb's shadow [or to be overshadowed by sb]
    ▶ jdn/etw in den \Schatten stellen to put sb/sth in the shade fig
    ▶ seinen \Schatten vorauswerfen to cast one's shadow before one fig, to make oneself felt
    ▶ einen \Schatten [auf etw akk] werfen to cast [or throw] a shadow [over sth] fig
    * * *
    der; Schattens, Schatten

    man kann nicht über seinen [eigenen] Schatten springen — a leopard cannot change its spots (prov.)

    2) o. Pl. (schattige Stelle) shade

    in jemandes Schatten stehen — (fig.) be in somebody's shadow

    jemanden/etwas in den Schatten stellen — (fig.) put somebody/something in the shade

    3) (dunkle Stelle, fig.) shadow
    * * *
    Schatten m; -s, -
    1. (kühlender Schatten, Dunkel) shade;
    sich in den Schatten setzen sit in the shade;
    30 Grad im Schatten 30 degrees in the shade;
    Schatten spenden give (plenty of) shade;
    Licht und Schatten light and shade;
    im Schatten stehen auch fig be in the shade;
    in den Schatten stellen put in(to) the shade; fig auch outshine, eclipse, overshadow; (Erwartungen) exceed;
    2. einer Gestalt etc: shadow;
    einen Schatten werfen cast a shadow (
    auf +akk on) (auch fig);
    die Schatten werden länger/kürzer the shadows are lengthening/growing shorter;
    große Ereignisse werfen ihre Schatten voraus fig great events cast their shadows before;
    nicht der Schatten eines Verdachts fig not the slightest (cause for) suspicion;
    in jemandes Schatten stehen fig live in sb’s shadow, be eclipsed by sb;
    einem Schatten nachjagen fig chase butterflies (US rainbows);
    sich vor seinem Schatten fürchten fig be frightened of one’s own shadow;
    über seinen Schatten springen fig overcome o.s.;
    man kann nicht über seinen eigenen Schatten springen fig a leopard never changes ( oder can’t change) its spots;
    er ist nur noch ein Schatten seiner selbst fig he’s a (mere) shadow of his former self;
    der Schatten des Todes fig the shadow of death;
    jemandem wie ein Schatten folgen fig follow sb (around) like a shadow
    3. (Umriss, unklare Gestalt) silhouette, (shadowy) shape
    4. MED, auf der Lunge etc: shadow (auch unter den Augen)
    5. (ständiger Bewacher, Begleiter) shadow
    6. (Geist) shade;
    das Reich der Schatten MYTH the realm of the shades, Hades;
    die Schatten der Vergangenheit fig the spectres (US -ers) ( oder ghosts oder shades) of the past
    7.
    Mann, hast du ’nen Schatten? sl are you (a)round the bend ( oder barking mad)?
    * * *
    der; Schattens, Schatten

    man kann nicht über seinen [eigenen] Schatten springen — a leopard cannot change its spots (prov.)

    2) o. Pl. (schattige Stelle) shade

    in jemandes Schatten stehen — (fig.) be in somebody's shadow

    jemanden/etwas in den Schatten stellen — (fig.) put somebody/something in the shade

    3) (dunkle Stelle, fig.) shadow
    * * *
    - m.
    cloud n.
    shade n.
    shadow n.
    umbrage n.

    Deutsch-Englisch Wörterbuch > Schatten

  • 4 Götterwelt

    f
    1. realm of the gods
    2. Koll. the gods Pl.
    * * *
    Gọ̈t|ter|welt
    f (MYTH)
    realm of the gods; (= alle Götter zusammen) the gods pl
    * * *
    1. realm of the gods
    2. koll the gods pl

    Deutsch-Englisch Wörterbuch > Götterwelt

  • 5 Totenreich

    n realm of the dead, underworld; griechische Mythologie: auch Hades
    * * *
    To|ten|reich
    nt (MYTH)
    kingdom of the dead
    * * *
    Totenreich n realm of the dead, underworld; griechische Mythologie: auch Hades
    * * *
    n.
    realm of the dead n.

    Deutsch-Englisch Wörterbuch > Totenreich

  • 6 Elysium

    n; -s, Elysien Elysium, Elysian realm
    * * *
    Ely|si|um [e'lyːziʊm]
    nt -s, no pl (MYTH fig)

    das Elýsium — Elysium

    * * *
    Elysium n; -s, Elysien Elysium, Elysian realm

    Deutsch-Englisch Wörterbuch > Elysium

  • 7 Schattenreich

    Adj. shady
    * * *
    Schạt|ten|reich realm of shadows (liter) or shades (liter)
    * * *
    Schattenreich n MYTH realm of the shades

    Deutsch-Englisch Wörterbuch > Schattenreich

  • 8 rijk

    rijk1
    〈 het〉
    1 [gebied onder een vorst] realm ⇒ 〈 koninkrijk〉 kingdom, 〈 keizerrijk〉 empire
    2 [soevereine staat] state ⇒ kingdom, empire
    3 [landelijke overheid] government, State
    4 [figuurlijk] [kring/ruimte waarover iemand macht uitoefent] domain
    5 [gebied] realm
    ♦voorbeelden:
    1   het rijk der dromen • the Land of Nod
         het rijk der hemelen • the Kingdom of Heaven
         het Belgische Rijk • the Kingdom of Belgium
         het Britse Rijk • the British Empire
         het Hemelse Rijk • the Celestial Empire
    2   het Heilige Roomse Rijk • the Holy Roman Empire
         het Derde Rijk • the Third Reich
    3   eigendom van het Rijk • State/government property
         een betrekking bij het Rijk hebben • work for the civil service
         door het Rijk gefinancierd • State-financed
    5   iets naar het rijk der fabelen verwijzen • dismiss something as a myth
         het rijk der letteren • the Commonwealth of letters
    ¶   het rijk alleen hebben • have the place (all) to oneself
    ————————
    rijk2
    1 [vermogend] rich, wealthy
    2 [ruim voorzien van] rich (in)
    3 [overvloedig] rich; fertile 〈grond enz.〉; generous 〈 maal〉
    4 [kostbaar] valuable, expensive
    ♦voorbeelden:
    1   rijk en arm hebben het nu moeilijk • both rich and poor are having a hard time of it
         van rijke komaf • from a wealthy background
         stinkend rijk zijn • be filthy rich
         ik ben er niet rijker van geworden • it has not left me any (the) richer
         hij is slapende rijk geworden • he got rich doing nothing
    2   ik ben je liever kwijt dan rijk • I'd rather see the back of you
    3   een rijke taal • (a) rich language
         een rijke traditie • a wealthy tradition
         een rijke vangst • a bumper catch
         hij heeft een rijke verbeelding • he has a fertile imagination
    4   een rijke verzameling • a valuable collection
    II 〈 bijwoord〉
    1 [in overvloedige mate] abundantly, richly
    2 [op kostbare wijze] expensively
    ♦voorbeelden:
    1   rijk bloeiende heesters • free-flowering shrubs
    2   dat huis is rijk gemeubileerd • that house is expensively furnished

    Van Dale Handwoordenboek Nederlands-Engels > rijk

  • 9 Computers

       The brain has been compared to a digital computer because the neuron, like a switch or valve, either does or does not complete a circuit. But at that point the similarity ends. The switch in the digital computer is constant in its effect, and its effect is large in proportion to the total output of the machine. The effect produced by the neuron varies with its recovery from [the] refractory phase and with its metabolic state. The number of neurons involved in any action runs into millions so that the influence of any one is negligible.... Any cell in the system can be dispensed with.... The brain is an analogical machine, not digital. Analysis of the integrative activities will probably have to be in statistical terms. (Lashley, quoted in Beach, Hebb, Morgan & Nissen, 1960, p. 539)
       It is essential to realize that a computer is not a mere "number cruncher," or supercalculating arithmetic machine, although this is how computers are commonly regarded by people having no familiarity with artificial intelligence. Computers do not crunch numbers; they manipulate symbols.... Digital computers originally developed with mathematical problems in mind, are in fact general purpose symbol manipulating machines....
       The terms "computer" and "computation" are themselves unfortunate, in view of their misleading arithmetical connotations. The definition of artificial intelligence previously cited-"the study of intelligence as computation"-does not imply that intelligence is really counting. Intelligence may be defined as the ability creatively to manipulate symbols, or process information, given the requirements of the task in hand. (Boden, 1981, pp. 15, 16-17)
       The task is to get computers to explain things to themselves, to ask questions about their experiences so as to cause those explanations to be forthcoming, and to be creative in coming up with explanations that have not been previously available. (Schank, 1986, p. 19)
       In What Computers Can't Do, written in 1969 (2nd edition, 1972), the main objection to AI was the impossibility of using rules to select only those facts about the real world that were relevant in a given situation. The "Introduction" to the paperback edition of the book, published by Harper & Row in 1979, pointed out further that no one had the slightest idea how to represent the common sense understanding possessed even by a four-year-old. (Dreyfus & Dreyfus, 1986, p. 102)
       A popular myth says that the invention of the computer diminishes our sense of ourselves, because it shows that rational thought is not special to human beings, but can be carried on by a mere machine. It is a short stop from there to the conclusion that intelligence is mechanical, which many people find to be an affront to all that is most precious and singular about their humanness.
       In fact, the computer, early in its career, was not an instrument of the philistines, but a humanizing influence. It helped to revive an idea that had fallen into disrepute: the idea that the mind is real, that it has an inner structure and a complex organization, and can be understood in scientific terms. For some three decades, until the 1940s, American psychology had lain in the grip of the ice age of behaviorism, which was antimental through and through. During these years, extreme behaviorists banished the study of thought from their agenda. Mind and consciousness, thinking, imagining, planning, solving problems, were dismissed as worthless for anything except speculation. Only the external aspects of behavior, the surface manifestations, were grist for the scientist's mill, because only they could be observed and measured....
       It is one of the surprising gifts of the computer in the history of ideas that it played a part in giving back to psychology what it had lost, which was nothing less than the mind itself. In particular, there was a revival of interest in how the mind represents the world internally to itself, by means of knowledge structures such as ideas, symbols, images, and inner narratives, all of which had been consigned to the realm of mysticism. (Campbell, 1989, p. 10)
       [Our artifacts] only have meaning because we give it to them; their intentionality, like that of smoke signals and writing, is essentially borrowed, hence derivative. To put it bluntly: computers themselves don't mean anything by their tokens (any more than books do)-they only mean what we say they do. Genuine understanding, on the other hand, is intentional "in its own right" and not derivatively from something else. (Haugeland, 1981a, pp. 32-33)
       he debate over the possibility of computer thought will never be won or lost; it will simply cease to be of interest, like the previous debate over man as a clockwork mechanism. (Bolter, 1984, p. 190)
       t takes us a long time to emotionally digest a new idea. The computer is too big a step, and too recently made, for us to quickly recover our balance and gauge its potential. It's an enormous accelerator, perhaps the greatest one since the plow, twelve thousand years ago. As an intelligence amplifier, it speeds up everything-including itself-and it continually improves because its heart is information or, more plainly, ideas. We can no more calculate its consequences than Babbage could have foreseen antibiotics, the Pill, or space stations.
       Further, the effects of those ideas are rapidly compounding, because a computer design is itself just a set of ideas. As we get better at manipulating ideas by building ever better computers, we get better at building even better computers-it's an ever-escalating upward spiral. The early nineteenth century, when the computer's story began, is already so far back that it may as well be the Stone Age. (Rawlins, 1997, p. 19)
       According to weak AI, the principle value of the computer in the study of the mind is that it gives us a very powerful tool. For example, it enables us to formulate and test hypotheses in a more rigorous and precise fashion than before. But according to strong AI the computer is not merely a tool in the study of the mind; rather the appropriately programmed computer really is a mind in the sense that computers given the right programs can be literally said to understand and have other cognitive states. And according to strong AI, because the programmed computer has cognitive states, the programs are not mere tools that enable us to test psychological explanations; rather, the programs are themselves the explanations. (Searle, 1981b, p. 353)
       What makes people smarter than machines? They certainly are not quicker or more precise. Yet people are far better at perceiving objects in natural scenes and noting their relations, at understanding language and retrieving contextually appropriate information from memory, at making plans and carrying out contextually appropriate actions, and at a wide range of other natural cognitive tasks. People are also far better at learning to do these things more accurately and fluently through processing experience.
       What is the basis for these differences? One answer, perhaps the classic one we might expect from artificial intelligence, is "software." If we only had the right computer program, the argument goes, we might be able to capture the fluidity and adaptability of human information processing. Certainly this answer is partially correct. There have been great breakthroughs in our understanding of cognition as a result of the development of expressive high-level computer languages and powerful algorithms. However, we do not think that software is the whole story.
       In our view, people are smarter than today's computers because the brain employs a basic computational architecture that is more suited to deal with a central aspect of the natural information processing tasks that people are so good at.... hese tasks generally require the simultaneous consideration of many pieces of information or constraints. Each constraint may be imperfectly specified and ambiguous, yet each can play a potentially decisive role in determining the outcome of processing. (McClelland, Rumelhart & Hinton, 1986, pp. 3-4)

    Historical dictionary of quotations in cognitive science > Computers

  • 10 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 Science
       In 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)
       In 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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