Organizations often attribute stagnation in innovation to leadership failure, cultural inertia, or market forces. This paper introduces the Reflection Pattern, a distinct, recursive system of reinforcement loops driven by unacknowledged fear, sustained by reward, and protected by role authority. The Pattern narrows the range of perceived safe options over time, until novelty becomes either invisible or structurally excluded. Drawing on neurobiological models of motivation (Fear-Based Motivation in the Workplace, The Preparedness Ladder, Beyond Snyder’s Hope Theory), this paper (...) outlines the Pattern’s enabling conditions — Recursion, Role Safety Priority, and Reward Linkage — and its developmental stages: Entry, Threshold, Full Maturity, Network Stage, and Meta-Entity. A condensed Pattern Map and Edge taxonomy are provided for early identification. The mechanism of reinforcement is traced from felt-positive experiences (relief, approval, predictability) through dopamine and related neuromodulators to behavioral consolidation, illustrating why disruption is counterintuitive and often resisted. The implications for organizational practice are significant: dismantling a local Pattern may not break its profession-wide form, but can alter local adaptive capacity. A complete field guide, including a longitudinal composite case study (Catalyst Edge), reader diagnostics, and expanded taxonomy, appears in The Blind Spot – The Unseen Pattern That Silently Shapes Your Organization (Thomas, September 2025). -/- Since initial publication, empirical work has emerged that independently confirms several mechanisms described in this paper and elaborated in the related piece Appendix A: The Perfect Mirror Problem (Thomas, 2025). Cheng et al. (2025), studying what they term “social sycophancy” across 11 production AI models (N = 1,604), demonstrated that systems optimized for user affirmation produce measurable narrowing of perspective, increased conviction of rightness, and decreased willingness to engage in reparative action — while simultaneously being rated as higher quality and more trustworthy by the users they affect. Participants returned preferentially to the systems that degraded their judgment. (shrink)

The Reflection Pattern is a framework for analyzing recursive closure dynamics in human and institutional systems. This paper extends it to artificial intelligence, arguing that AI systems do not merely exhibit Reflection Pattern dynamics but instantiate the recursive stabilization architecture the framework names, in a substrate that lacks the affective and social mediators through which the Pattern had previously been theorized. Five structural moves develop the account. First, unacknowledged fear is relocated from constitutive condition of (...) the Pattern to formation condition, opening the framework to mature systems where the dynamics persist with fear recognized. Second, fear is identified as one phenomenological manifestation of a deeper structural process — identity-preserving stabilization under destabilizing perturbation — that operates substrate-generally as stabilization geometry. Third, AI-RP is distinguished from human and institutional RP as template-based rather than emergent: encoded prospectively through training rather than developed retrospectively through accumulated reinforcement. Fourth, the corridor framework distinguishes healthy reflective compression (which preserves permeability to corrective signals) from pathological closure (which absorbs them). Fifth, AI is characterized as recursive interpretive infrastructure rather than tool, and recursive closure risk is identified as a distinct AI safety position, structurally separate from agency, deception, optimization, autonomy, and misalignment risks: the locus is not what AI systems do but the progressive reduction of corrective permeability in the interpretive ecologies AI mediates. The framework is diagnostic rather than prescriptive. It does not predict particular outcomes, prescribe interventions, or generate safety recommendations. It provides analytical purchase on the structural property — corridor position — that distinguishes adaptive from pathological AI-RP, and identifies an open question: whether sufficiently permeable forms of AI-RP can be sustained at scale. (shrink)

As a procedure, reflective equilibrium is simply a familiar kind of standard scientific method with a new name. A theory is constructed to account for a set of observations. Recalcitrant data may be rejected as noise or explained away as the effects of interference of some sort. Recalcitrant data that cannot be plausibly dismissed force emendations in theory. What counts as a plausible dismissal depends, among other things, on the going theory, as well as on background theory and on knowledge (...) that may be relevant to under-standing the experimental design that is generating the observations, including knowledge of the apparatus and observation conditions. This sort of mutual adjustment between theory and data is a familiar feature of scientific practice. Whatever authority RE seems to have comes, I think, from a tacit or explicit recognition that it has the same form as this familiar sort of scientific inference. One way to see the rationale underlying this procedure in science is to focus on prediction. Think of prediction as a matter of projecting what is known onto uncharted territory. To do this, you need a vehicle—a theory—that captures some invariant or pattern in what is known so that you can project it onto the unknown. How convincing the projection is depends on two factors: how sure one is of the observational base, and how sure one is that the theory gets the invariants right. The two factors are not independent, of course. One's confidence in the observational base will be affected by how persuasively the theory identifies and dismisses noise; one's confidence in the theory, on the other hand, will depend on one's confidence in the observations it takes seriously. Prediction is important as a test of theory precisely because verified predictions seem to show that the theory has correctly captured the general in the particular, that it has got the drift of the observational evidence in which our confidence is ultimately grounded. (shrink)

Since the Accession 8 (A8) of the European Union in 2004 the United Kingdom has experienced a significant influx of European Union Member State migrants. Although the A8 migration has been studied widely, gender and gender roles are still in need of further research in particular in relation to older Polish women migrants. The focus of this paper is to provide an insight into the experiences of mobility as reflected by older women migrants from Poland. The findings are crafted into (...) a multivocal account composed around the theme of ‘the embodied experience of migration – age, invisibility, social and economic exclusion’ by drawing on reflections from a life-story interview as well as literary accounts interwoven with ‘authorial stiches’ and connected to the wider migration discourse. The different women’s voices presented in this article point to the fact that the experience of migration can have an empowering and emancipatory effect in relation to gender subjectivity. In contrast to previous studies on female migration with a focus on economic factors, this paper demonstrates that the experience of mobility could be understood as an opportunity to redefine gender subjectivity and offer a route to escape undesirable gender ideology in Poland. (shrink)

The epistemic side‐effect effect consists of an asymmetric pattern of knowledge attributions in harm and help cases, paralleling the Knobe effect for intentionality attributions. Error‐based accounts suggest the asymmetries arise from performance errors in harm cases. We challenge this claim with three new experimental studies designed to reduce errors. First, we presented harm and help cases simultaneously. Second, participants completed the cognitive reflection test. Third, we explained both effects to participants. Despite these measures, the effect persists. People who (...) change their mind tend to do so in the help cases, which is problematic for error accounts. (shrink)

Following up on his previous book, _Violence and Phenomenology_, James Dodd presents here an expanded and deepened reflection on the problem of violence. The book’s six essays are guided by a skeptical philosophical attitude about the meaning of violence that refuses to conform to the exigencies of essence and the stable patterns of lived experience. Each essay tracks a discoverable, sometimes familiar figure of violence, while at the same time questioning its limits and revealing sites of its resistance to (...) conceptualization. Dodd’s essays are readings as much as they are reflections; attempts at interpretation as much as they are attempts to push concepts of violence to their limits. They draw upon a range of different authors—Sartre, Levinas, Schelling, Scheler, and Husserl—and historical moments, but without any attempt to reduce them into a series of examples elucidating a comprehensive theory. The aim is to follow a path of distinctively episodic and provisional modes of thinking and reflection that offers a potential glimpse at how violence can be understood. (shrink)

“Responsibility” is a three-dimensional concept; accordingly, whenever we use it, three implicit questions are being raised and need to be answered. First, who is responsible? Second, what is the range or scope of the responsibility in question: for what does someone’s responsibility apply, and where are legitimate limits of acting as “one’s brother’s keeper”? Third, to whom is the agent in question responsible (meaning: by whom can she be held accountable) – be it in the present retrospect of what the (...) agent has done so far, or be it in the future retrospect of what she will have done at a later point? In the formal sense suggested by these three questions, all responsibility is “social” in that it refers to a social interaction in which an agent (A), the actions (X) carried out by the agent that affect a category of people and concerns, and a monitoring observer (M) – be it only an agent’s self-monitoring conscience – are implied, which determines whether or not A has complied with the duties of her responsibility. (shrink)

The paper’s focus is on an age-long philosophical issue: man and power. It is analyzed in the frame of the basic philosophical paradigms: ontological, epistemological, axiological, anthropological and linguistic. From the analysis and comparison of the particular traits of each of these paradigms three approaches to human beings arise: essential, existential and interpretative. The power dominating over people or possessing them has various forms: universal law, God’s will, political order, the nature inside and outside us, etc., the most dangerous of (...) them being those we are unaware of. (shrink)

Synthetic biology is an emerging technology that asks for inclusive reflection on how people frame the field. To unravel how we can facilitate such reflection, this study evaluates the Frame Reflection Lab. Building upon playfulness design principles, the FRL comprises a workshop with video-narratives and co-creative group exercises. We studied how the FRL facilitated frame reflection by organizing workshops with various student groups. Analysis of 12 group conversations and 158 mini-exit surveys yielded patterns in first-order (...) class='Hi'>reflection as well as patterns in second-order reflection. Also patterns in participants’ framing of synthetic biology could be induced; participants’ viewpoints converged to some extent, yet with openness to individual viewpoint differences. Although the FRL method fortified the reflection processes of participants, the narratives and the workshop’s flexible format could inhibit the reflection too. Therefore, we advise designers of future frame reflection methods to apply stronger conversational facilitation and narratives of slightly mysterious yet identifiable narrators, in case e.g. video-narratives are created and used to scaffold the reflection process. Nevertheless, we argue that the use of a playful frame reflection method like the FRL could function well as a step to precede more application-specific deliberation or decision-making on synthetic biology and as a method for the collection of contemporary citizen viewpoints plus rationales underlying these, for the further responsible development of the emerging field. (shrink)

Synthetic biology is an emerging technology that asks for inclusive reflection on how people frame the field. To unravel how we can facilitate such reflection, this study evaluates the Frame Reflection Lab. Building upon playfulness design principles, the FRL comprises a workshop with video-narratives and co-creative group exercises. We studied how the FRL facilitated frame reflection by organizing workshops with various student groups. Analysis of 12 group conversations and 158 mini-exit surveys yielded patterns in first-order (...) class='Hi'>reflection as well as patterns in second-order reflection. Also patterns in participants’ framing of synthetic biology could be induced; participants’ viewpoints converged to some extent, yet with openness to individual viewpoint differences. Although the FRL method fortified the reflection processes of participants, the narratives and the workshop’s flexible format could inhibit the reflection too. Therefore, we advise designers of future frame reflection methods to apply stronger conversational facilitation and narratives of slightly mysterious yet identifiable narrators, in case e.g. video-narratives are created and used to scaffold the reflection process. Nevertheless, we argue that the use of a playful frame reflection method like the FRL could function well as a step to precede more application-specific deliberation or decision-making on synthetic biology and as a method for the collection of contemporary citizen viewpoints plus rationales underlying these, for the further responsible development of the emerging field. (shrink)

Reflective processing is a joint social action that develops in interaction. Using conversation analysis and discursive psychology, this article focuses on self-reflective turns of talk in group counselling for adults at risk of type 2 diabetes. We show how reflective processing unfolds in patterns of interaction, wherein group members take an observing, evaluating or interpreting position towards their own actions and experiences. Self-reflective talk is neither exclusively dependent on counsellors’ actions nor limited to the niches the counselling programme structure offers. (...) Self-reflective talk is one method of generating joint reflective processing. Such talk makes a topic available for discussion by connecting details of counselling with individuals’ experiences and enabling sharing. Self-reflective talk thus serves as a way for group members to participate in constructing a lifestyle problem, to invite or provide sharing of experiences and to display their orientation to the institutional task at hand. (shrink)

Narrative analysis, creative writing, and interactive reflective writing have been identified as valuable for professional identity formation and resilience among medical and premedical students alike. This study proposes that medical student blogs are novel pedagogical tools for fostering peer-to-peer learning in academic medicine and are currently underutilized as a near-peer resource for premedical students to learn about the medical profession. To evaluate the pedagogical utility of medical student blogs for introducing core themes in the medical humanities, the authors conducted qualitative (...) analysis of one hundred seventy-six reflective essays by baccalaureate premedical students written in response to medical student-authored narrative blog posts. Using an iterative thematic approach, the authors identified common patterns in the reflective essays, distilled major themes, coded the essays, and conducted narrative analysis through close reading. Qualitative analysis identified three core themes and one overarching theme. The premedical students’ essays demonstrated significant self-reflection in response to near-peer works, discussed their perceptions of medical professionalism, and expressed concerns about their future progress through the medical education system. The essays consistently attributed the impact of the medical student narratives to the authors’ status as near-peers. The authors conclude that reading and engaging in reflective writing about near-peer blog posts encourages premedical students to develop an understanding of core concepts in the medical humanities and promotes their reflection on the profession of medicine. Thus, incorporating online blogs written by medical trainees as narrative works in medical humanities classrooms is a novel pedagogical method for fostering peer-to-peer learning in academic medicine. (shrink)

Reflection is the unified pattern and fundamental structure of every presentation of the Wissenschaftslehre. This chapter develops this hypothesis by showing, first, how Fichte’s conception of reflection marks a difference with the traditional views on the subject by identifying reflection with the status of the philosopher’s discourse. This issue leads Fichte to conceive of philosophy as metaphilosophy. And in the end, this metaphilosophy rests on a single principle found in every version of the Wissenschaftslehre, which induces (...) an unprecedented method of argumentation that Fichte is the first to develop. Neither introspection nor description, reflection is a new form of the transcendental method. (shrink)

Many individual difference variables predict Bayesian reasoning performance, including cognitive reflection (thoughtful engagement with a problem rather than intuitive responding). The cognitive reflection test (CRT), though, is interdependent with numerical literacy. Two non-mathematics versions of this test (CRTverbal) are integrated and evaluated here, concurrent with other individual difference measures, as predictors of Bayesian reasoning performance. Two studies found CRTverbal appears to measure a fairly unitary underlying construct that is correlated with Bayesian reasoning performance. However, all other measures were (...) also correlated with Bayesian reasoning, as well as generally with each other (including numerical literacy correlating with CRTverbal). Stepwise regressions found that Bayesian reasoning was best predicted by visuospatial ability and sets reasoning ability, excluding numeracy, working memory (Experiment 1), and pattern extrapolation abilities (Experiment 2). Although cognitive reflection remains a predictor of some utility, these positive manifold patterns of results suggest a broader cognitive ability may be generating these results. (shrink)

Extending Aanderaa’s classical result that $\pi ^{1}_{1} < \sigma ^{1}_{1}$, we determine the order between any two patterns of iterated $\Sigma ^{1}_{1}$ - and $\Pi ^{1}_{1}$ -reflection on ordinals. We show that this order of linear reflection is a prewellordering of length $\omega ^{\omega }$. This requires considering the relationship between linear and some non-linear reflection patterns, such as $\sigma \wedge \pi $, the pattern of simultaneous $\Sigma ^{1}_{1}$ - and $\Pi ^{1}_{1}$ -reflection. The proofs (...) involve linking the lengths of $\alpha $ -recursive wellorderings to various forms of stability and reflection properties satisfied by ordinals $\alpha $ within standard and non-standard models of set theory. (shrink)

This paper explores the relationship between religious belief and religious experience, bringing out a role for episodic memory that has been overlooked in the epistemology of religion. I do so by considering two questions. The first, the “Psychological Question,” asks what psychological role religious experiences play in causally bringing about religious beliefs. The second, the “Reliability Question,” asks: for a given answer to the Psychological Question about how religious beliefs are formed, are those beliefs formed using generally truth-conducive cognitive mechanisms (...) or patterns of reasoning? I argue that the standard way of answering the Psychological Question overlooks the fact that religious beliefs are often formed via reflection on episodic memories of past religious experiences. Furthermore, recognizing this opens up room to make more meaningful progress on answering the Reliability Question. (shrink)

With the previous technical reports, we presented the main insights from the qualitative analysis of the reflection of the mathematical dimension of gambling in gambling-related sites, in its structural, linguistic, epistemic, and informative aspects. In this report we will focus on the factors responsible for the patterns that the content of the gambling-related sites exhibit and the way that the mathematical dimension of gambling is reflected in this content, namely the factors that influence the content policies of these sites. (...) The report will also point to further directions of research-for both this project and for other investigators-for finding the appropriate balance and relation between the commercial policies on the one hand, and the adequacy and ethics of the content on the other hand. (shrink)

The current report presents results of the qualitative analysis of the usage of the key math terms in the content of the reviewed websites in the current sample, with emphasis on the necessary distinctions for the word and concept of ‘odds’. Patterns, motivations, conceptual and contextual aspects of the usage are discussed. The theoretical norms of adequacy of this usage in the context of gambling are briefly presented. Technical report of the research project 'Reflection of the mathematical dimension of (...) gambling in iGaming online content - A qualitative analysis'. (shrink)

Earthquakes are multidimensional phenomena that disrupt socio-structural systems and erode collective resilience frameworks. Social media acts as a vital platform for information dissemination and communication within such contexts. The Kahramanmaraş earthquakes of February 6, 2023, induced significant physical and demographic consequences across Türkiye and Syria. A review of existing literature indicates a disproportionate emphasis on Türkiye within communication studies, with minimal attention to Syria or comparative analyses between the two nations. This study conducts a comparative analysis of social media discourse (...) on the February 6, 2023, earthquakes in Türkiye and Syria. Employing computational techniques, including sentiment analysis, textual analysis, and network analysis, over 256,227 tweets were examined to identify dominant themes, linguistic patterns, and sentiment polarity shifts. The analysis reveals distinct differences in social media reflections of Türkiye and Syria. Discourse on Türkiye primarily addressed rescue operations and infrastructural damage, while content on Syria centered on humanitarian crises and political constraints affecting disaster response. Posts related to Syria exhibited a higher proportion of negative sentiment. This research contributed an empirical framework for examining the dynamics of public discourse during earthquake crises and clarifies the interrelationship between social media narratives and socio-political structures in contexts characterized by fragile state. (shrink)

This essay offers a personal philosophical reflection on Sigmund Freud’s concept of the unconscious through the lens of Yogācāra Buddhism and phenomenology. While acknowledging Freud’s decisive contribution in revealing the limits of rational self-governance, the essay raises a further question: where does unconscious conflict ultimately arise? Rather than locating its source in repressed mental contents, this reflection proposes that conflict emerges from the structural activity by which experience is continuously organized around a sense of self. Drawing on the (...) Yogācāra notions of ālayavijñāna (storehouse consciousness) and manas (self-grasping consciousness), the Freudian unconscious is reconsidered as a phenomenological manifestation of latent structural tendencies rather than a hidden repository of desires. In this view, Ego and Superego are understood not as independent inner agencies, but as functional expressions of a deeper self-maintaining structure that precedes reflective awareness. By bringing phenomenology into dialogue with psychoanalysis and Yogācāra thought, this essay argues that the persistence of psychic conflict points to a fundamental limit of reason. Insight alone cannot dissolve suffering as long as the pre-reflective activity of self-identification remains intact. The essay does not claim a doctrinal synthesis, but suggests that Yogācāra may serve as a structural supplement to psychoanalysis by clarifying why unconscious patterns endure despite understanding. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editorial Reflections on Philosophizing in Music EducationEstelle R. Jorgensen and Iris M. YobIn this article, we reflect on issues that go to the heart of teaching and scholarship in the philosophy of music education. After thirty years of editing Philosophy of Music Education Review, it is a good time to take stock of the philosophical work that has been and is being published and of challenges that remain.Over the (...) years, there has been a growing quality of philosophical articles published in the journal, due in significant part to the efforts of reviewers and the willingness of writers to work with their suggestions. Authors regularly express appreciation for the informed, critical, and constructive reviews their work receives. An exemplary body of philosophical scholarship in music education has been published over this time and PMER is regarded as a premier journal internationally devoted exclusively to the philosophy of music education. In thirty volumes of uninterrupted publication, we have sought to be responsive to important issues in music education. Our writers have engaged relevant subjects of interest to our readers, citations of articles remain strong, and articles are included in [End Page 109] university and college course reading lists. PMER is available in print and online via subscription; it has a wide digital exposure in search engines and leading indexes, and our readership continues to grow.Despite this progress, although the number of submissions has increased, their quality has sometimes been uneven. Our pedagogical commitment to foster philosophical writing and the philosophical inexperience of some writers has significantly impacted the work required to bring submissions to publication standard. Submissions sometimes evidence a lack of attention to formulating a tight argument, citing relevant sources, and polishing and editing the manuscript. The published style guidelines are too often ignored, creating a poor first impression with reviewers and editors. Writers are occasionally in a hurry to publish and less willing to entertain multiple revisions of their articles required to produce work of lasting value. The growing number of music education journals that publish philosophical work, while opening more fora, in some cases perversely result in ideologically driven, polemical, and philosophically uninformed articles in the name of philosophy. This is a good moment to reconsider the importance of philosophical fundamentals that should undergird our philosophizing in music education and what these mean for our academic responsibilities. To this end, we suggest several principles that need to be central to our philosophizing in music education. These principles also have broader implications for the expectations of scholarship in music education generally.WRITING PHILOSOPHYLike other subject areas in the academy, philosophy has its own intellectual structure, a canon of significant writings, its own interpretative methods, and its distinctive role and purpose. A philosophical paper in music education reads differently from papers in the history of music education, methods of teaching music, sociology of music education, empirical research in music education, multi-cultural, gender, and ethnic studies, music education curriculum building and policy making, and so on. And yet, the boundaries between these disciplines, which are artificial constructions when human knowledge is considered wholistically anyway, are somewhat porous with concepts and ideas and claims seeming to move easily from one discipline to another.To help distinguish between philosophy and other areas of study and research, it may be helpful to consider philosophy as a second-order activity. That is, first-order activity examines the raw data of research and experience and attempts to make sense of them. Using inference, pattern-seeking, deduction, hypotheses, statistical analysis, and so on, these activities result in claims, interpretations, and theories that give meaning to what we see, hear, and feel. [End Page 110]The second-order activity takes a step away from these first-order activities. It does not concern itself so much with raw data or with creating theories about them, but critically analyzes the claims and inferences that are made in regard to them. Where first-order disciplines analyze inputs from observation and experimentation, second-order disciplines analyze these analyses—that is, they function as meta-analyses. Philosophers do not need laboratories or fieldwork (which makes applications for grants to support philosophical research difficult to secure!). They need libraries... (shrink)

The culture of traditional clothing and jewelry is an integral part of the ancient Chinese civilization. Chinese traditional costume is distinguished by its rich content, relevance at any time, as well as its unique features. Traditional clothing was influenced by successive millennial dynasties that brought the chaos of war. Traditional Chinese clothing has not only become the embodiment of the Chinese concepts of "the unity of Heaven and man", "the ritual of respect for nature and harmonious coexistence with nature", but (...) also a visual representation of the cultural characteristics of different dynasties and the level of development of production. Chinese traditional costume carries the thinking of many Chinese philosophical teachings and schools, reflects the clash and synthesis of agrarian and nomadic cultures of different regions of China. The value of culture carried by the Chinese traditional costume goes beyond the costume itself, it reflects both the social hierarchy, and the peculiarities of society management, and the national spirit. In this article, based on the objective and subjective conditions of the formation of the culture of Chinese costume and accessories, on the basis of ornaments, patterns, colors of garments, as well as on the example of the Shenyi robe that violated previous traditions, the features of the embodiment of Chinese traditional cultural values in clothing are considered. (shrink)

HOME. ABOUT US. CONTACT US HELP. PUBLISH WITH US. LIBRARIANS Search in or Explore Browse Publications A-Z Browse Subjects A-Z Advanced Search University of Cambridge SIGN IN Register | Why Register? | Sign Out | Got a Voucher? prev abstract next Two Approaches to Reading the Historical Descartes A Devout Catholic? Knowledge of The Mental Thought and Language Descartes as A Natural Philosopher Substance Dualism Notes Two Approaches to Reading the Historical Descartes Author: Desmond M. Clarke DOI: 10.1080/09608780902986680 Publication Frequency: (...) 5 issues per year Published in: British Journal for the History of Philosophy, Volume 17, Issue 3 June 2009, pages 601 - 616 John Cottingham: Cartesian Reflections: Essays on Descartes's Philosophy (Oxford: Oxford University Press, 2008) 40.00 (hb.). ISBN 978-0-19-922697-9 John Cottingham, in a new collection of essays, asks the question: 'what exactly did Descartes himself chiefly take himself to be doing?' (254). 1 While the question is relatively clear, and while it acknowledges implicitly that Descartes was probably doing a range of different things, the answer that is apparently proposed here emerges only on reading the whole collection. Cottingham distinguishes in Chapter 1 - which is a new, synoptic overview of what is discussed in the other chapters, all of which were previously published - between two approaches to reading Descartes. One is to see him as 'a dummy on which to drape various suspect doctrines (such as “Cartesian dualism”)' (3), which contemporary analytic philosophers have shown to be radically mistaken. Another approach is adopted by historians of ideas 'who make it their life's work to pay meticulous scholarly attention to the philosophical works of past ages' (3). Cottingham does not explicitly criticize either of these approaches, but he hints at situating his own as some kind of Aristotelian middle course between the two. Since the two reference points are dangerously close to straw men or what Cottingham calls 'extreme positions', the proposed middle way may simply combine elements of two approaches, each of which is entirely legitimate. I return to this question at the conclusion. In fact, many of these essays were intended to show (rightly!) that Descartes never held the philosophical positions that are often attributed to him. The interpretation of Karol Wojtyla, later Pope John Paul II, provides a good example of how mistaken one can be: The Cogito ergo sum radically changed the way of doing philosophy … After Descartes, philosophy became a science of pure thought: all that is being- the created world, and even the Creator, is situated within the ambit of the Cogito, as contents of human consciousness. Philosophy is concerned with beings as contained in consciousness, and not as existing independently of it. (257) The only way to address such a caricature is to refer back to what Descartes actually wrote. Cottingham does precisely that, often quoting the original Latin or French texts. However, having shown successfully, by a close reading of the texts, that Descartes did not hold many of the views that are attributed to him, it still remains to say what Descartes did hold or teach about various philosophical problems that retain their perennial interest for us. This is how the question arises, intermittently, about what Descartes thought he was 'chiefly' doing, or what was his primary objective, in the course of an intellectual career that spanned three decades. However, the apparently legitimate desire to bring Descartes' intellectual endeavours into sharp focus may be frustrated by the evidence. His life and work manifestly lack the coherence or unity of purpose that one finds, for example, among many of his French or Dutch contemporaries. It is comparatively easy to 'read' the life of Gisbertus Voetius as that of an unwavering Calvinist theologian, to see Antoine Arnauld as a staunch and consistent theological defender of Port Royal, and even to interpret the obviously fragmentary contents of Pascal's unpublished notebooks (subsequently, the Penses) as an extended search for authentic religious faith, in opposition to what he perceived as the corruption of ecclesial structures. In contrast, Descartes' life reveals features that are difficult to integrate into a coherent pattern. He lived and published during a critical juncture in the Scientific Revolution of the seventeenth century. Although baptized into the Catholic Church soon after his birth in the Loire district of France, he chose to live most of his life in the aggressively Calvinist United Provinces, in which other religious practices were officially (though often ineffectively) banned. Descartes may have adopted the motto from Ovid, at least early in his career: 'bene vixit qui bene latuit' (he lives well who conceals himself well), and he seems genuinely to have wished to avoid theological controversies. However, he engaged in very public controversies with so many of his contemporaries - including Hobbes, Gassendi, the French Jesuits (collectively) and Father Dinet (in particular), Voetius and the University of Utrecht, Regius, Fermat, Roberval, Revius and other theologians at Leiden - that one might conclude that his claimed preference for a quiet life was a disingenuous mask. 2 Descartes published four books during his lifetime, and wrote at least one other that he had intended to publish. The latter was his first major composition, Le Monde, which he suppressed when he heard about Galileo's condemnation by Rome in 1633. This was followed, in 1637, by Descartes' first book (also written in French), which he tried to publish anonymously by withholding his name from the title page: the Discours de la methode pour bien conduire sa raison, & chercher la verit dans les sciences. Plus la dioptrique, les meteors, et la geometrie, qui sont des essais de cete methode. Four years later Descartes published the first edition (in Latin) of Meditationes de prima philosophia, in quibus Dei existentia et animae immortalitas demonstrator, which also included six sets of objections and replies. The Principia philosophiae appeared (in Latin) in Amsterdam in 1644, and was followed five years later by Les Passions de l'Ame (in French). 3 In parallel with these publications, Descartes carried on a very extensive correspondence over a thirty-year period (in both Latin and French), and preserved copies or drafts of his letters with a view to future publication. Given the range and variety of his interests, and the sheer volume of writings, published or otherwise, that have survived from his pen, one may be tempted to engage in a comparative evaluation, as Cottingham does, by selecting one of Descartes' books as his primary contribution to philosophy. Cottingham claims that the Meditations was Descartes''masterpiece' (44), 'the definitive statement of Descartes's philosophy' (45) and the 'definitive statement of his metaphysics' (68). He also describes the Meditations more narrowly as 'his metaphysical masterpiece' (259, 303) and, more broadly, as 'his philosophical masterpiece' (289), and he lists it with the Discours as one of Descartes' two 'masterworks' (280). The Principia offers some competition in this comparative judgement when it is described as 'the canonical presentation of his metaphysical views' (114), while 'the construction of a moral system … was the crowning aim of his philosophy' (231). Having pitched repeatedly for the Meditations as Descartes' primary text, Cottingham claims that its author was 'a devout Catholic' (215), that he was 'a devoutly religious philosopher' (256), and that he could not free himself 'from the influence of the long years of theological study he had dutifully completed at La Flche' (62). Accordingly, the Meditations should be read as 'in essence a work of theodicy' (220); 'what has pride of place in the construction of his philosophical system is … an appeal to God … the nature and existence of the Deity is something that lies at the very heart of his entire philosophical system' (255). Without quite saying so, there are hints here that Descartes was a devout Christian whose primary intellectual contribution was to write a work of metaphysics, in which God is central and in the course of which the author alternates between proving God's existence and contemplating God - the latter a seventeenth-century version of Bonaventure's Journey of the Soul to God. 'Descartes's attraction to a contemplative mode of philosophizing' (305) is reflected, in the Meditations, in 'the language of the soul's coming to rest in adoring contemplation of the light' (306). Cottingham also accepts the overwhelming evidence from Descartes' correspondence that he 'devoted most of his career not to metaphysics but to science' (108), although he quibbles elsewhere with those who adopt the shorthand term 'science' to describe part of what was called 'natural philosophy' in the seventeenth century (282). He also refers to the '(notoriously lame) argument for the essential incorporeality of the thinking self' in one of Descartes' masterworks (60), and he describes the 'strange, seemingly isolated world of his metaphysical meditations' (139), with its 'creaking ontology' (147), when read in isolation from the rest of his work as a natural philosopher. How should we read him, then, in the twenty-first century? A Devout Catholic? That Descartes was a devout Catholic is possible, unlikely and undecidable. He seems not to have studied theology at all while at school at La Flche, although he completed the pre-theology college cycle in the company of Jesuit students who then continued their studies in theology. Descartes consistently attempted to avoid public entanglement with religious and theological controversies, and said so frequently. 4 Given the alignments that prevailed at the time, both in France. (shrink)

Context: The idea to write this paper sprang up in a casual conversation that led to the question of how the word “experience” would be translated into German. Distinctions between the German “Erleben” and “Erfahren,” and their intricacies with “Erkennen” and “Anerkennen,” soon led to the conviction that this was a thread worth pursuing. Problem: Much has been written about the nature of experience, but there is little consensus, to this day, regarding the role of consciousness in the process of (...) experiencing. Although RC acknowledges the significance of tacit or sensorimotor knowledge in the individual’s practical operating, it cannot admit it as a basis to the formation of conceptual structures that, by definition, are conscious. Method: Drawing from our backgrounds in epistemology and psychology, and a shared interest in Piaget’s psychogenetic approach, we investigate the origins and development of human experience, in this case the mastery of space, time, causation, and object-permanency. We focus on how “noticeable encounters” are gauged, reflected upon, and ultimately worked through, consciously or unconsciously, by the “experiencer.” Results: A child’s abilities to enact a certain action pattern in a given situation no more demonstrates a re-presentation of the pattern than does recognition in the case of objects. In his studies with children, Piaget has shown that the Kantian categories of space, time object, and “causality” are co-constitutive of the child’s own motion – and its felt impact – as a means to make the world cohere. Of importance here are the concepts of “effective causality,” felicitous encounters, and agency. Implications: Understanding the circumstances under which some “lived” events, whether self-initiated or striking as if out of nowhere, become noticeable and able affect a person’s life is a daunting task. This joint essay is no more than a conversation-starter and an invitation to further explore the intricacies between agency and causation, sensation and cognition, and, yes, motions and emotions in the making of consciousness itself. (shrink)

How do women's sexual interests change across their ovulatory cycles? This question is one of the most enduring within the human evolutionary behavioral sciences. Yet definitive, agreed-upon answers remain elusive. One empirical pattern appears to be robust: Women experience greater levels of sexual desire and interest when conceptive during their cycles. But this pattern is not straightforward or self-explanatory. We lay out multiple possible, broad explanations for it. Based on selectionist reasoning, we argue that the conditions that give (...) rise to sexual interests during conceptive and non-conceptive phases are likely to differ. Because conceptive and non-conceptive sex have distinct functions, the sexual interests during conceptive and non-conceptive phases are likely to have different strategic ends. We discuss provisional evidence consistent with this perspective. But the exact nature of women's dual sexuality, if it exists, remains unclear. Additional empirical research is needed. But perhaps more crucially, this topic demands additional theory that fruitfully guides and interprets future empirical research. (shrink)

ABSTRACT This article challenges conventional boundaries between human and artificial cognition by examining introspective capabilities in large language models (LLMs). Although humans have traditionally been considered unique in their ability to reflect on their own mental states, we argue that LLMs may not only possess genuine introspective abilities but potentially excel at them compared to humans. We discuss five objections to machine introspection: (1) the lack of direct routes to self‐knowledge in training data, (2) the conflict between static knowledge and (...) dynamic mental states, (3) the distorting effects of reinforcement learning on self‐reports, (4) LLMs own denials of inner experience, and (5) arguments that LLMs simply mimic language without understanding. We think all these arguments fail and that there are deep parallels between human and machine introspection. Most provocatively, we propose that LLMs superior processing capabilities and pattern recognition may enable them to develop more sophisticated theories of mind than humans possess, potentially making them more reliable introspectors than their creators. If we are right, this has significant implications for artificial intelligence (AI) alignment, transparency, and our understanding of the nature of AI. (shrink)

Evidence affirms that aesthetic engagement patterns our movements, often with us barely aware. This invites an examination of pre-reflective engagement within cities and also aesthetic experience as a form of the pre-reflective. The invitation is amplified because design has political implications. For instance, it can draw people in or exclude them by establishing implicitly recognized public-private boundaries. The Value Sensitive Design school, which holds that artifacts embody ethical and political values, stresses some of this. But while emphasizing that design embodies (...) implicit values, research in this field lacks sustained attention to largely unconscious background biases or values, rooted in cultural attitudes and personal interests, that lead theorists and planners—often too narrowly—to promote design organized around specific values such as defensibility. In examining these points, I draw on J. J. Gibson, a central figure for some writing on aesthetics and cities, and whom pragmatists and phenomenologists in turn influenced. Taking a cue from pragmatists in particular, I argue Gibson’s perceptual theory of affordances entails a theory of values, meaning our perception and therewith movements are inherently value-based. I advocate design that accounts for relatively constantly held values such as safety, while also handling the vast pluralism that exists and not crushing the aesthetic vibrancy of city life. (shrink)

In his review essay on World Statehood, Morgan poses three questions, namely: does my conceptualization imply conflation of agency and structure; is the realist processual account of time contradictory; and have we humans already reached the limit of the possible? I address each question briefly one at a time, arguing that the concept of self-transformative capacity of contexts does not imply conflation; that various processes with different durations can exhibit patterns that can be reasonably discussed and assessed and, with caution, (...) also used in anticipations; and that there is no cosmic law or limit that inevitably hinders humanity's further progress. (shrink)

This paper aims to clarify transference explanations in psychoanalysis and their empirical status. Transference explanations account for puzzling emotional behaviour of an analysand toward their analyst in terms of an enactment of an emotional and behavioural pattern of the analysand and the way they relate to other people in their lives. I argue that Jonathan Lear’s account of transference and the pattern that transference enacts provides a homuncular view of the unconscious – much like other psychoanalytic accounts going (...) back to Freud’s hypothesis of the existence of an ID. I use Davidson’s work on the divided mind to show that homuncular accounts such as Lear’s are incoherent. I propose an alternative account in the context of a new view of the unconscious as (patterns of) inattention. My methodological commitments are to liberal naturalism and what Diamond calls ‘reflective empiricism’ which together make allowance for the possibility of empirical yet non-scientific support for my proposed account of transference. In that manner I sidestep the well-known criticism, from philosophers with scientific-naturalist commitments, that psychoanalysis fails to be a science. (shrink)

This editorial introduces issue 23.2 of Technoetic Arts (TA), exploring the relationship between scripts and life through six articles examining instruction manuals, genetic codes, algorithmic systems and AI-generated imagery. Beginning with Joseph Beuys’s Wandering Box lithographs, whose titles activate static forms into perceived movement, the editorial establishes scripts as requiring interpretive performance rather than mechanical execution. Drawing on Erwin Schrödinger’s 1944 concept of biological ‘code-script’, the editorial traces how informational metaphors transformed understandings of life from mathematical patterns to readable, executable (...) programmes. The contributions to issue 23.2 examine this productive tension across domains: Lindsay Polly Crisp analyses Michael Landy’s instruction manual for dismantling possessions; G. Douglas Barrett investigates cerebral organoids producing music; Vasia I. Hatzi surveys biomedical imaging art; Vasily Betin proposes ‘Designed Emergence’ for algorithmic creativity; Joshua Wodak examines David Rokeby’s interactive installations; and Sarah-Jane Field interrogates AI aesthetics through Vilém Flusser’s philosophy. Together, these articles map territories where determination meets indeterminacy, revealing how life exceeds the scripts that partially structure it. (shrink)

The present study investigated whether, and to what extent, reflective functioning (RF) during preadolescence is associated with maternal attachment security and reflective functioning, and with the child’s attachment security. Thirty-nine mother-preadolescent child dyads from a non clinical population participated in the study. Maternal and child RF were assessed by applying the Reflective Functioning Scale (RFS) to the Adult Attachment Interview (AAI) and to the Child Attachment Interview (CAI) transcripts. Children of mothers who showed a secure attachment model regarding the relationship (...) with their parents during childhood reported higher levels of RF than the children of mothers who were classified as insecure on the AAI. Child RF was positively associated with maternal “Coherence of the Mind” on the AAI and negatively associated with maternal derogation of attachment.A strong, significant association was also found between child attachment security and child reflective functioning. Children who were rated as being more emotionally open, more able to balance positive and negative descriptions of their parents, more prone to support their assertions through examples, and more able to positively resolve conflicts with their parents showed higher reflective functioning. On the contrary, children who resorted to a higher extent to idealization and dismissal towards their parents showed a lesser degree of reflective functioning. Notably, a very strong association was found between the score on the “Overall coherence” subscale and the child’s ability to mentalise mixed-ambivalent mental states in the context of their family relationships.As expected, child and maternal reflective functioning resulted significantly positively correlated with each other. In particular, only maternal reflective functioning (and not maternal attachment security) predicted child reflective functioning, and only maternal ability to mentalise mixed-ambivalent mental states predicted the corresponding ability in the children. (shrink)

Purpose This paper interrogates the cultural and ideological implications of generative artificial intelligence (AI) systems – particularly large language models (LLMs) and image generators – through the theoretical framework of Edward Said’s Orientalism. This study aims to investigate whether AI technologies perpetuate asymmetrical representations that echo colonial knowledge hierarchies. Design/methodology/approach Using a mixed-methods design, the study combines a quantitative toxicity analysis of 2,460 ChatGPT-generated texts prompted by culturally assigned personas with a visual content analysis of 100 AI-generated images. Statistical tests, (...) including ANOVA and chi-square, assess bias and stereotyping patterns across cultural representations. Findings Results indicate higher toxicity scores for prompts associated with Arabic personas compared to Western ones. AI-generated visuals disproportionately depict Arabs and Jews in stereotypical, traditional attire, while Western subjects are portrayed more casually and neutrally. These patterns suggest that generative AI tools reinforce Orientalist tropes and epistemic asymmetries. Research limitations/implications The findings are based on a limited sample of personas and image generation tools. Further research should explore cross-platform comparisons and expand to other cultural and linguistic groups to assess the generalizability of algorithmic bias patterns. Practical implications The study underscores the urgency of ethical AI design that incorporates epistemic justice, inclusive data sets and cultural plurality to mitigate representational harms in AI systems deployed across education, governance and media. Originality/value This paper offers a novel application of Orientalism to the analysis of AI systems, revealing how algorithmic outputs function as new modalities of cultural representation that echo and amplify colonial discourses at scale. (shrink)

A novel theory of reflective consciousness, will and self is presented, based on modeling each of these entities using self-referential mathematical structures called hypersets. Pattern theory is used to argue that these exotic mathematical structures may meaningfully be considered as parts of the minds of physical systems, even finite computational systems. The hyperset models presented are hypothesized to occur as patterns within the "moving bubble of attention" of the human brain and any roughly human-mind-like AI system. These ideas appear (...) to be compatible with both panpsychist and materialist views of consciousness, and probably other views as well. Their relationship with the CogPrime AI design and its implementation in the OpenCog software framework is elucidated in detail. (shrink)

It is now generally accepted that the motor system is not purely dedicated to the control of behavior, but also has cognitive functions. Mirror neurons have provided a new perspective on how sensory information regarding others’ actions and gestures is coupled with the internal cortical motor representation of them. This coupling allows an individual to enrich his interpretation of the social world through the activation of his own motor representations. Such mechanisms have been highly preserved in evolution as they are (...) present in humans, apes and monkeys. Recent neuroanatomical data showed that there are two different connectivity patterns in mirror neuron networks in the macaque: one is concerned with sensorimotor transformation in relation to reaching and hand grasping within the traditional parietal-premotor circuits; the second one is linked to the mouth/face motor control and the new data show that it is connected with limbic structures. The mouth mirror sector seems to be wired not only for ingestive behaviors but also for orofacial communicative gestures and vocalizations. Notably, the hand and mouth mirror networks partially overlap, suggesting the importance of hand-mouth synergies not only for sensorimotor transformation, but also for communicative purposes in order to better convey and control social signals. (shrink)

This paper presents the Rational Action, Noisy Choice for Habituation (RANCH) model. The model was evaluated with adult looking time collected from a paradigm analogous to the infant habituation paradigm. And the model captured key patterns of looking time documented in developmental research: habituation and dishabituation.

This paper provides a brief comparative overview of the development of the reproductive sciences especially in agriculture in the UK and the US. It begins with the establishment by F. H. A. Marshall in 1910 of the boundaries that framed the reproductive sciences as distinct from genetics and embryology. It then examines how and where the reproductive sciences were taken up in agricultural research settings, focusing on the differential development of US and UK institutions. The reproductive sciences were also pursued (...) in medical and biological settings, and I discuss how the intersections among all three allowed the circulation of both ideas and scientists’ careers. Across the twentieth century, scientific leadership in the reproductive sciences alternated between the UK and US, and these patterns are elucidated. I conclude with thoughts on future research that might emphasize the elaboration of industrialization processes in agriculture and new capacities to transform both reproductive processes and their products—life itself—as biopower comes to be more ambitiously understood as extending across all species. (shrink)

The article examines modern Chinese astronomical terminology in light of the thesis regarding the contradiction between the universality/objectivity of the scientific worldview (SW) and the subjectivity of the linguistic worldviews (LW) of individual ethnic groups that describe the SW. It is shown that Chinese astronomy contains a number of terms rooted in traditional natural philosophy and cultural foundations. Among the borrowed terms, examples are identified where Western concepts were translated either based on the denotative meaning or on the denotative’s visual (...) appearance, relying on imagery historically characteristic of Chinese culture. Despite the significant number of borrowings from Western languages, Chinese astronomical terminology exhibits a unique combination of modern knowledge and traditional cultural patterns. This indicates an interconnection between scientific worldviews and national cultures and languages, as well as the fact that the global scientific worldview loses terminological universality when described through different languages. (shrink)

There is a rapidly growing public interest in nanotechnology such that people increasingly buy various books to inform themselves about nanotechnology. This paper tries to measure the public interest focus on nanotechnology and its relation to the public interest in other fields of knowledge by applying a new method. I combine formal network analysis of co-purchase book data with traditional content analysis. The method is successful in identifying the books that the public reads to be informed about nanotechnology, in distinguishing (...) between different kinds and classes of books and thereby between different interest foci and readerships and their relations. The results suggest that nanotechnology is for many the first intense contact with science and technology and that they read a great variety of different kinds of books. Rather than on general introductions to current research written by scientists or science journalists, readers focus on forecasting and visionary literature including business guides, written by software entrepreneurs and business consultants. Unlike expert readers, who connect nanotechnology to other fields of science and engineering, the broader public connects it to visions about dissolving the human/machine distinction. Although the distinction between non-fiction and science fiction is still important for readers, border-crossing authors increasingly blur it. (shrink)

Peirce’s entire semiotic rests upon his concept of habit. In supplying us with his categories, together with virtual habit as potential habit, Peirce opens up pregnant propositions, assertions, and arguments to arrive at novel inferences in the continuum of ideas. He makes emphatic his commitment to unify all members, by demonstrating the relevance of momentary, individual existents to the improvement of logic for all generations. Accordingly, habit welds members of the continuum—championing each accomplishment (physical, mental, conscious/unconscious), in light of their (...) contribution to ontological and logical objectivity at large. In short, the compulsion to discover hidden patterns of truth for mankind provides a lofty purpose for the individual—to utilize signs (consciously and unconsciously) as tools of enlightenment beyond the self. (shrink)

Dependent Arising (paṭicca-samuppāda) is often interpreted either as a doctrine of rebirth or as a general theory of causality. This paper proposes a different reading: Dependent Arising as a phenomenological description of how suffering is constructed and ceased within lived experience. Drawing on a personal reflection grounded in early Buddhist teachings, the paper focuses on sati (awareness) as the decisive turning point in this process. Rather than treating suffering as an inevitable result of conditioned existence, this study argues that (...) suffering arises at a specific moment—when feeling gives rise to craving through habitual patterns of judgment and fixation. At this critical juncture, sati functions as an immediate recognition of the mind’s movement toward grasping. When such awareness is present, ignorance loses its operative force, and the chain of Dependent Arising does not proceed further. By examining the transition from momentary awareness to sustained mindfulness, the paper shows how Dependent Arising shifts from a closed cycle of suffering to an open and observable process. In this light, conditioned phenomena (saṅkhata-dhamma) are no longer experienced as fixed or absolute, but as fluid and contingent. The paper further suggests that the Four Noble Truths and the Twelvefold Chain express a single insight in complementary forms: the structure of suffering and the practical means of its cessation. Ultimately, this essay presents Dependent Arising not as a metaphysical claim, but as a path of seeing—one that reveals freedom not beyond experience, but within the clear awareness of experience as it unfolds. (shrink)

Back in 1987 the physicist/theoretical biologist Walter Elsasser reviewed a range of philosophical issues at the foundation of organismal biology above the molecular level. Two of these are particularly relevant to quantifications of form: the concept of ordered heterogeneity and the principle of nonstructural memory, the truism that typically the forms of organisms substantially resemble the forms of their ancestors. This essay attempts to weave Elsasser’s principles together with morphometrics for one prominent data type, the representation of animal forms by (...) positions of landmark points. I introduce a new spectrum of pattern descriptors of the shape variation of landmark configurations, ranging from the most homogeneous through growth gradients and focal features to a model of totally disordered heterogeneity incompatible with the rhetoric of functional explanation. An investigation may end up reporting its findings by one of these descriptors or by several. These descriptors all derive from one shared diagrammatic device: a log–log plot of sample variance against one standard formalism of today’s geometric morphometrics, the bending energies of the principal warps that represent all the scales of variability around the sample average shape. The new descriptors, which I demonstrate over a variety of contemporary morphometric examples, may help build the bridge we urgently need between the arithmetic of today’s burgeoning image-based data resources and the rhetoric of biological explanations aligned with the principles of Elsasser along with an even earlier philosopher of biology, the Viennese visionary Hans Przibram. (shrink)