Do we remember what pain feels like? Investigations into this question have sometimes led to ambiguous or apparently contradictory results. Building on research on pain memory by Rohini Terry and colleagues, I argue that this lack of agreement may be due in part to the difficulty researchers face when trying to convey to their study's participants the type of memory they are being tasked with recalling. To address this difficulty, I introduce the concept of 'qualitative memory', which, arguably, is the (...) sort of memory we have of what red looks like yet lack with respect to pain. I also briefly address a number of consequences the acknowledgment of qualitative memory would potentially have for philosophy, arguing that if we fail to have qualitative memories of certain sensations, such as pain, the standard philosophical accounts of experience, rational choice, and the sources of moral action may all need revision. (shrink)

Os Cursos da Sorbonne de Merleau-Ponty tratam da psicologia e pedagogia da criança. Dentre outros tópicos, interessa-nos aqui a perspectiva fenomenológica merleau-pontiana acerca da relação entre intencionalidade e aquisição de linguagem. Ancorado no pensamento de Max Scheler e, sobretudo, Ferdinand de Saussure, Merleau-Ponty apresenta uma noção de linguagem que visa examinar as posições intelectualista e empirista de modo a superar a privacidade do cogito tácito e os limites do alter ego de Husserl, indicando assim uma origem intercorporal do fenômeno linguístico (...) em que outrem opera o descentramento do eu pela fala. (shrink)

In Varieties of Religious Experience: A Study in Human Nature William James examines the role of mysticism in the development of religion. James argues that the root of all religions is precisely the experience of mystical states of consciousness. As we shall see, although James himself admits that his own psychological constitution shuts him out from these experiences, the acknowledgement of practical developments of mysticism within institutionalized religions illustrates the reality of these states of consciousness, a stance supported by James’ (...) pragmatism. Thus, the paper not only examines the nature of mysticism but presents James’ pragmatist view of religion. (shrink)

This article argues that in Pindar's epinicians first-person statements may occasionally be made in the persona of the chorus and the athletic victor. The speaking persona behind Pindar's first-person statements varies quite widely: from generic, rhetorical poses—a laudator, an aoidos in the rhapsodic tradition (the “bardic first person”), an Everyman (the “first person indefinite”)—to strongly individualized figures: the Theban poet Pindar, the chorus, the victor. The arguable changes in the speaker's persona are not explicitly signalled in the text. This can (...) lead to significant ambiguities concerning the identity of the speaker (“blurred quotation,” “indeterminate speech boundaries”). The lack of a concern always to distinguish clearly the primary from the secondary narrators relates to a desire to confuse diegetic and mimetic forms; the practice of the fifth-century choral lyric poets in this regard is compared to that of other ancient Greek writers. The main challenge is to indicate how it is possible, in theory and in practice, for the athletic victor to be identified as the speaker when this is not explicitly signalled in the text; and, if this is possible, to suggest how it is possible for an audience to recognize when the speaking persona subsequently reverts to laudator or poet. An attempt is made to consider whether any formal, structural, or thematic tendencies can be observed in those passages in choral lyric where the chorus or the victor are tacitly introduced as speaking personae: such effects, it is argued, occur especially when links of ritual or genealogy enable the ode to “zoom” from the mythical past to the present occasion of the performance. The main passages discussed in the article are Pind. P.8.56–60, P.9.89–92, N.7.85, Pae. 2.73–79, and Bacch. 3.84–85. But the phenomena discussed are related broadly to other phenomena in Greek literature, in Latin poetry, and, especially, in Cicero's forensic oratory. (shrink)

The genesis of classical science was accompanied by a transition from logical to mathematical analysis. This change did not mean a rejection of Aristotle's canons of logic; it was simply that these canons became inadequate. They underwent a certain generalization and, in the course of this, came closely to approximate mathematical analysis, the foundations of the calculus of the infinitesimal. Classical science no longer took as its point of departure the notion of motion from "something" into "something," as did Peripatetic (...) physics and cosmology . The initial concept is motion, considered from point to point and instant to instant. This kind of differential notion of motion was clearly expressed by Kepler when he wrote: "Where Aristotle sees direct oppositeness between two things, with no mediating links, there I, looking at geometry philosophically, find a mediated opposition; so that where Aristotle employs a single term, ‘other,’ I use two: ‘larger’ and ‘smaller.’". (shrink)

'Stress' is a widely used word in clinical practice, the biological sciences and everyday life; but one which has little real value, serving mainly to confuse and confound rational thought. Whether it is described in terms of stimulus, response, or a combination of the two the definitions of stress are invariably found to be circular. We should stop using the word 'stress' and instead discuss specific stimuli or responses as appropriate. The author suggests that 'pressure' and 'tension' might provide suitable (...) substitutes for everyday clinical practice. (shrink)

Recent observations of ultra high energy cosmic rays and gamma rays suggest that there are small violations of Lorentz symmetry. If there were no such violations, then the GZK cut off would hold and cosmic rays with energy ∼1020 eV or higher would not be reaching the earth. However some such events seem to have been observed. This has lead to phenomenological models in which there is a small violation of the Lorentz symmetry or the velocity of light. However recent (...) approaches which no longer consider a differentiable spacetime manifold already predict such violations. Similarly there are other theoretical reasons which also point to this. We briefly discuss some of these approaches and observe that Lorentz Symmetry violations can be tested by data from NASA’s GLAST satellite due for launch. (shrink)