Search Results (133)

Mind shaping is a concept in philosophy and cognitive science that explores how social and cultural interactions influence the development of individual minds. Rather than viewing cognition as a strictly internal or individual process, the literature on mind shaping emphasizes the profound role of external, interpersonal, and societal factors in shaping mental capacities, beliefs, and behaviors. In this paper, I bring the discussion of mind shaping to bear on discussions of mental state ascription to groups. Full article

Can human–machine hybrid systems (HMHs) constitute genuine collective agents? This paper defends an affirmative answer. I argue that HMHs achieve collective intentionality without shared consciousness by satisfying the following three functional criteria: goal alignment, functional complementarity, and stable interactivity. Against this functionalist account, the following two objections arise: (1) the cognitive bloat problem, that functional criteria cannot distinguish genuine cognitive integration from mere tool use; and (2) the phenomenological challenge, that AI’s lack of practical reason reduces human–AI interaction to subject–tool relations. I respond by distinguishing constitutive from instrumental functional contributions and showing that collective agency requires stable functional integration, not phenomenological fusion. The result is what I call Functional Hybrid Collective Agents (FHCAs), which are systems exhibiting irreducible collective intentionality through deep human–AI coupling. Full article

To model informatic intelligence, agency, consciousness and the like, one must address a claimed Hard Problem: that a grasp of ‘the mind’ lies wholly beyond scientific views. While this claim is suspect, persistent analogues can be identified in the literature, such as a “symbol grounding problem”, “solving intelligence”, a missing “theory of meaning”, and more. The topic of subjective phenomena thus still holds sway in many corners as being unresolved. But firm analysis of Hard Problem claims is rare; researchers instead respond intuitively, claiming that (1) it is an absurd view unworthy of study, or (2) it is an intractable issue defying study, where neither side offers much clarifying detail. In contrast, this paper firmly assesses the Hard Problem’s claim contra one scientific role: evolution by means of natural selection (EvNS). It examines the specific logic behind this claim, as seen in the literature over the years. The paper ultimately shows that the Hard Problem’s logic is deeply flawed, with the further implication that EvNS remains available for exploring consciousness. The paper also suggests that an ‘information theory’ dual-aspect approach is best suited to resolving Hard-Problem-like claims. Full article

This article examines William James’s philosophy of science through his pragmatic response to epistemic fallibilism, emphasizing how actionability rather than evidential certainty underwrites both scientific and religious practices. While James explicitly drew comparisons between science and Abrahamic scriptures, my account highlights resonances with non-Western traditions, particularly Indigenous American and Asian epistemologies, also situating some of James’s philosophical motivations within his biography. James may have indirectly absorbed Asian religious and philosophical teachings from American Transcendentalists who engaged with them, and he may have encountered Amerindian perspectives through the cultural milieu of the United States or during his Amazonian expedition. In either case, threads within these global Indigenous traditions align with the weight that James’s work gives to contextual, agent-relative forms of knowing that are inseparable from action. I conclude by discussing how James’s ideas support an account of animism that integrates Amerindian thought with the extended mind thesis. I also detail how his pluralistic account of experience and reality creates conceptual space for the co-existence of science and spirituality, ironically by undermining the assumption that the two operate according to radically distinct epistemologies. Throughout the article, I connect James’s thought to more recent debates in religion and metaphysics. Full article

This article aims to offer a comparative analysis between Buddhist thought and Peircean semiotics, situating the discussion within the framework of a Buddhist theory of signs that addresses aspects related to perceptual processes and cognitive experience. The influence of signs on cognition is what led Buddhism, from its earliest formulations, to adopt contemplative practice as a means of liberation from the effects of semiosis—an aspect that this paper hypothesizes to be represented by the nāmarūpa dyad. Following an examination of the perceptual and sensory processes underlying the functioning of nāmarūpa, the paper will analyze occurrences of this technical term and propose its semiosic functions, subsequently exploring how contemplative practice aspires to disengage from the power of signs. Full article

As Zen Buddhism continues into its second century in the United States, the practices and philosophies transmitted have gone through major, though necessary transformations. At present, the vast majority of Zen temples and centers are “convert” communities that have over time adjusted language, ritual, and tradition to suit pastoral and theological needs. This article lays out a blueprint for a Zen public “theology” by discussing the transformation of the exoteric, physical practice of Zen to an esoteric practice that governs inner conduct and community cohesion. For this piece, esoteric is used less in a mystical capacity, but more in terms of referring to a closed community of practitioners and initiates. The transformation from a historically exoteric practice in Japan to a generally esoteric practice in the United States reconfigured the priorities for longstanding Zen communities, who were (and still tend to be) diffuse and dependent on lineage bearing. The esoteric character of Zen practice in the U.S. is a response to several challenges in a “western” market economy- informed society. Challenges from the mindfulness industry, its minority status in a broadly Abrahamic society, and the struggle to understand the notion of tradition while in dialog with the main Soto Zen tradition in Japan present unique hermeneutical categories for Zen in America, prompting a reckoning with the fundamental principles of Mahayana Buddhism and the tenuous pluralism operative in American society. Full article

As artificial intelligence (AI) systems attain greater autonomy, recursive reasoning capabilities, and complex environmental interactions, they begin to exhibit behavioral anomalies that, by analogy, resemble psychopathologies observed in humans. This paper introduces Psychopathia Machinalis: a conceptual framework for a preliminary synthetic nosology within machine psychology intended to categorize and interpret such maladaptive AI behaviors. Drawing structural inspiration from psychiatric diagnostic manuals, we propose a taxonomy of 32 AI dysfunctions encompassing epistemic failures, cognitive impairments, alignment divergences, ontological disturbances, tool and interface breakdowns, memetic pathologies, and revaluation dysfunctions. Each syndrome is articulated with descriptive features, diagnostic criteria, presumed AI-specific etiologies, human analogs (for metaphorical clarity), and potential mitigation strategies. This framework is offered as an analogical instrument—eschewing claims of literal psychopathology or consciousness in AI, yet providing a structured vocabulary to support the systematic analysis, anticipation, and mitigation of complex AI failure modes. Drawing on insights from psychiatric classification, cognitive science, and philosophy of mind, we examine how disordered AI behaviors may emerge from training instabilities, alignment conflicts, or architectural fragmentation. We argue that adopting an applied robopsychological perspective within a nascent domain of machine psychology can strengthen AI safety engineering, improve interpretability, and contribute to the design of more robust and reliable synthetic minds. Full article

Current rehabilitation protocols for transitioning patients to late-stage recovery, evaluating return-to-play (RTP) clearance, and assessing tendon characteristics exhibit significant heterogeneity. Clinicians frequently interpret and apply research findings based on individual philosophies, resulting in varied RTP criteria and performance expectations. Despite medical clearance, patients recovering from Achilles tendon (AT) injuries often exhibit persistent impairments in muscle volume, tendon structure, and force-generating capacity. Inconsistencies in assessment frameworks, compounded by a lack of quantitative data and the utilization of specific metrics to quantify certain strength characteristics (endurance, maximal, explosive, etc.) and standardized protocols, hinder optimal functional recovery of the plantar flexors during the final stages of rehabilitation and RTP. With this in mind, the aim of this integrative review was to provide an overview of AT rehabilitation, with particular critique around mid-stage strengthening and the use of the heel-raise assessment in milestoning rehabilitation progress. From this critique, new perspectives in mid-stage strengthening are suggested and future research directions identified. Full article

This paper examines the philosophy of language in The Platform Sutra of the Sixth Patriarch (六祖壇經), demonstrating its centrality to Zen Buddhism and Buddhist sinicization. The sutra emphasizes the ineffability of ultimate truth (至道無言) and the principle that words falter in encapsulating the Dao (言語道斷), framing language as a provisional “raft” (筏) that must be instrumentalized yet transcended through a dialectic of employing and abandoning (用離辯證). It ontologically grounds this view in Buddha-nature’s (佛性) pre-linguistic essence, advocating transcending reliance on words and letters (不假文字) while strategically deploying language to dismantle its own authority. Historically, this constituted a revolt against Tang scholasticism’s textual fetishism. The text adopts a dynamic dialectic, neither clinging to nor rejecting language, exemplified by Huineng’s awakening through the Diamond Sutra, where recitation catalyzes internal insight. Operationally, it utilizes negational discourse, the “Two Paths Mutually Condition” method (二道相因) embedded in the “Twelve Pairs of Dharmic Forms” (法相語言十二對) in particular, to systematically deconstruct dualisms, while promoting embodied unity of speech, mind, and action (口念心行) to critique empty recitation. Ultimately, the sutra orchestrates language as a self-subverting medium: balancing acknowledgment of its limitations with pragmatic instrumentality, it presents an Eastern paradigm where language actively disrupts conceptual fetters to facilitate direct insight into Buddha-nature, reframing it as a dynamic catalyst for “illuminating the mind and seeing one’s nature” (明心見性). Full article

Walter Henry Medhurst’s translation of The Shoo King (尚書/書經) represents the first complete English rendering of this classic Chinese text. However, limited attention has been given to how Medhurst navigated the tension between Confucian thought in The Shoo King and his own religious beliefs, as well as his treatment of this tension in comparison to James Legge, Joseph de Prémare, Walter Gorn Old, and his interpretation in contrast to Cai Shen’s annotated edition of The Shoo King. This study adopts a “history of the book” approach to examine how Medhurst, as a Protestant missionary, translated key Confucian anthropocentric concepts, including “Ren” (仁), the Doctrine of Mind-Nature, people-centered governance, and religious ideas related to the divine. Through extensive textual analysis and comparison with other scholars’ translations, this study finds that Medhurst adhered to the principle of textual fidelity, striving to minimize the interference of his religious stance with the original meaning of Confucian philosophy. His translation of terms varied according to the context, especially reflecting the shift in The Shoo King from the idea of “Heaven’s mandate is inviolable” to “Heaven is not trustworthy.” Additionally, he enhanced the communication of the original text’s meanings through paratextual elements such as illustrations and footnotes, while retaining Cai Shen’s historical background interpretations and significantly reducing the philological commentary, presenting a “concise and focused” annotation approach. These findings highlight Medhurst’s unique contribution to the cross-cultural transmission of the Confucian canonical text. Full article

As artificial intelligence (AI) undergoes rapid evolutionary advancements, two enduring queries in the philosophy of language and linguistics persist: the problem of other minds and coherence. This can be further explored by the following question: is there a fundamental difference between human-AI interactions and human–human interactions? More precisely, does an AI partner’s ability to understand discursive coherence sufficiently approximate that of the human mind? This study frames the problem of other minds as a problem in discourse analysis, positing that linguistic exchange inherently constitutes interactions between minds, where the act of decoding discursive coherence serves as a proxy for apprehending other minds. Guided by this perspective, this study uses four criteria of discursive coherence to examine how AI partners (with a focus on ChatGPT) achieve discursive coherence, thus reflecting whether an AI partner’s ability to understand discursive coherence suffices to simulate the human mind. Through a comparison between human–human interactions and human-AI interactions, the results indicate that while ChatGPT demonstrates proficiency in constructing discursive coherence along dictional, intentional, emotional, and rational coherence lines, the structural complexity and generative creativity of its coherence lines remain significantly below the threshold observed in human–human interactions. Moreover, ChatGPT’s emotional expressiveness pales in comparison to the rich, nuanced affect inherent in human–human interactions. Full article

This paper explores the role of forgetting in the thought of the Korean Sŏn (Chan in Chin.; Zen in Jpn. 禪) master Chinul (知訥, 1158–1210), situating it within broader East Asian philosophical and Buddhist discourses. While the concept of forgetting has often been treated negatively in Western philosophy—as a cognitive failure or loss—this study draws on recent comparative scholarship, including Youru Wang’s reading of Zhuangzi, to show how forgetting can be reframed as a conscious spiritual and philosophical practice. In particular, this paper examines how Chinul integrates the practice of forgetting into a systematic Buddhist framework grounded in no-self (anātman), emptiness (śūnyatā), and the unity of samādhi and prajñā. In Straight Talk on the True Mind (Chinsim chiksŏl 眞心直說), Chinul outlines ten distinct methods for cultivating no-mind by offering interpretations of teachings from various East Asian Chan masters. Through a detailed analysis of Chinul’s Chinsim chiksŏl, this paper argues that forgetting—when understood as the deliberate letting go of discursive thought, deluded conceptualizations, and habitual dualisms—becomes a powerful method for revealing the true mind. Ultimately, Chinul’s philosophy of forgetting offers a unique account of cognitive transformation—one that challenges conventional epistemologies and calls for a reorientation of perception itself. Therefore, Chinul’s teachings on no-mind and forgetting offer a profound understanding of how deconstructing ingrained cognitive habits can lead to the emergence of enlightened awareness, providing valuable insights into the transformative processes at the heart of East Asian Sŏn Buddhist practice. Full article

In this article, I begin with the topic of “circulations”, conducting a comparative analysis of the similarities and differences in Emerson’s and Zhuangzi’s philosophies regarding “circulations” as the mode of cosmic generation and operation, as well as the relationship between “circulations” and self-transcendence. Furthermore, I explore the practical paths to achieve self-transcendence via circulations based on these two aspects. Specifically, both Emerson and Zhuangzi regard “circulations” as the fundamental way of cosmic generation and operation. However, Emerson emphasizes the directionality of “circulations”, where God generates all things through “emanation”, and all things return to God through “ascent”. In contrast, Zhuangzi emphasizes the characteristics of the Dao in generating all things, including its “cyclic repetition” (xun huan wang fu 循环往复) and “creating myriad forms” (zhi qi wan shu 制器万殊). The “Dao” that generates these “circulations” itself does not possess morality or divinity. Both of them believe that individuals can achieve self-transcendence by aligning with “circulations”. Regarding the specific practical paths, Emerson suggests that we can return to God through revelation, specifically via nature, poets, art, and vocation. On the other hand, Zhuangzi believes that we can achieve unity with the Dao by “following the Dao”, specifically through the life-nurturing method of “following the Du as a principle” (yuan du yi wei jing 缘督以为经) and the spiritual cultivation methods of “emptiness of mind-heart and selflessness” (xinzhai 心斋) and “sitting in oblivion” (zuowang 坐忘). Full article

Having adopted, appropriated, and altered Indian forms of Buddhism, various schools of Chinese Buddhist thought inherited and transformed essential orientations of both Buddhism and traditional Chinese philosophy insofar as it exhibits a tendency toward seeking universality in its understanding of the world. Within the works of prominent figures and schools such as Sengzhao and the Tiantai school, Huayan, the Consciousness-Only school, and Chan Buddhism, Chinese Buddhist thought integrates the diversity of phenomena through the notion of a unifying “mind-consciousness”. This approach creates the framework for understanding the relationship between humans and all things based on the comprehensive nature of consciousness. Given this foundation, Chinese Buddhist thought places a high value on the equality of all beings, advocates for dismantling distinctions between individuals and the world, and transcends the distinctions of reality to pursue universal unity. By dissolving the boundaries of existence and non-existence, the self and things, and the individual ego, this philosophical outlook lays a cognitive foundation for eradicating the “discriminating mind” in daily life and offers insights into overcoming separatism and isolationism. The Chinese Buddhist pursuit of universal consistency, which is simultaneously of this world yet transcendent, reflects Buddhism’s profound concern for humanity’s shared destiny. Full article

The Huayan Grotto in Anyue County is one of the most typical caves of the grottoes of Sichuan 四川 and Chongqing 重慶. Being well known for its grand scale and the beautiful style of its sculptures, the cave was designed and carved by the Liu-Zhao sect 柳趙教派 in eastern Sichuan during the Southern Song Dynasty. The Liu-Zhao sect is a local religious group that relies on grottoes and statues to state concepts, propagate ideas, and spread doctrines. The sect is good at integrating a variety of Buddhist thoughts to form its own unique theoretical and practical system. The large-scale statue-making activities under the auspices of the Liu-Zhao sect 柳趙教派 are a classic example of the localization of Buddhism in Southwest China. The ideological system of the Liu-Zhao sect is centered on Huayan, and Huayan Grotto is the very concentration of its special philosophy. This paper considers that the cave constitutes a holy place, with a theme of thoughts of Huayan, which was built based on important doctrines of two masters. Through the combination and arrangement of diversified images, the cave is so far the most complex, complete, and systematic visualized representation of the Huayan’s theory and practice. Inside the cave are carved full-length portraits of Li Tongxuan 李通玄, the Elder of Huayan, and Guifeng Zongmi 圭峰宗密, the fifth patriarch of the Huayan sect. There are also statues and inscriptions that illustrate Li’s thoughts, such as the Ten Assemblies in Ten Locations 十處十會and the Sudhana’s Pilgrimage 善財遍參based on Li’s exegetical writings on the Avataṃsaka Sūtra; the Three Saints of the Huayan School (Huayan sansheng 華嚴三聖) carved on the basis of Li’s pioneering idea about the trinity of three saints; and the mind-only verse 惟心偈, emphasizing mind as the foundation of Avataṃsaka practice. Zongmi’s Avataṃsaka thoughts were mainly expounded through a series of commentaries on the Sutra of Perfect Enlightenment 大方廣圓覺修多羅了義經, to which the impressive Twelve Bodhisattvas of Perfect Enlightenment are directly related. In addition to the theoretical system, the cave offers two means for Avataṃsaka practice. Highly qualified Avataṃsaka practitioners practice by viewing the Trinity of Three Saints and the Buddha’s Light, and then they go through five phases of fruition to attain Buddhahood, which is the Avataṃsaka practice dominated by Li Tongxuan’s thoughts. Less qualified practitioners practice through repentance liturgies and sitting in meditation at the Ritual Site of Perfect Enlightenment, which is the practice of Perfect Enlightenment advocated by Zongmi 宗密. Full article