La realidad, según se mire, está en el mundo o está en la mente. Hablaremos aquí de idealismo, realidad, y marcos conceptuales. En una epistemología interaccional e intersubjetiva, la realidad está sujeta a negociación y a debate, como lo están las definiciones de las situaciones en las que estamos interactuando, de modo que nuestro entorno viene a ser mucho más social y mental que meramente físico.

Texto completo:

La realidad, según se mire 

https://ssrn.com/abstract=4269595

El Diario (Bolivia) Nov. 17, 2021

1 Pages Posted: 17 Apr 2023

José Angel García Landa

Universidad de Zaragoza

Date Written: 2011

 

English abstract: 

Reality, Depending on the Way You Look

Reality, depending on the way you look, is located in the world or in the mind. This paper deals with idealism, reality, and conceptual frame theory. An interactional and intersubjective epistemology conceives reality as subject to negotiation and debate, like the definition of the situations we are interacting in, so that out environment is ultimately social and mental rather than a merely physical one.

Note: Downloadable document is in Spanish.

Keywords: Reality, Interaction, Epistemology, Frame theory, Idealism, Intersubjectivity, Phenomenology, Cognition,

Suggested Citation:

Garcia Landa, Jose Angel, La realidad, según se mire (Reality, Depending on the Way You Look) ( 2011). El Diario (Bolivia) Nov. 17, 2021, Available at SSRN: https://ssrn.com/abstract=4269595

 

 

En varias revistas de la SSRN, el 17 de abril de 2023:

 

https://www.ssrn.com/link/Epistemology.html

eJournal Classifications	Message
PRN Subject Matter eJournals      Epistemology eJournal - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Philosophy of Action eJournal - CMBO          PRN: Action Theory (Topic) - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Philosophy of Mind eJournal - CMBO          PRN: Epistemology of Mind (Topic) - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Epistemology eJournal - CMBO          PRN: Testimony & Social Epistemology (Topic) - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Philosophy of Action eJournal - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Philosophy of Mind eJournal - CMBO	Added to eLibrary
PsychRN Subject Matter eJournals      Cognitive Psychology eJournal - CMBO          PsychRN: Other Cognitive Psychology (Topic) - CMBO	Added to eLibrary

 

 

 

 

 

También aquí:

 

_____. "La realidad, según se mire." In García Landa, Vanity Fea 19 July 2011.*

         http://vanityfea.blogspot.com/2011/07/la-realidad-segun-se-mire.html

         2011

_____. "La realidad, según se mire." Ibercampus (Vanity Fea) 19 July 2021.*

         https://www.ibercampus.es/la-realidad-segun-se-mire-41351.htm

         2021 DISCONTINUED 2024 – Online at the Internet Archive:

         https://web.archive.org/web/20230323181801/https://www.ibercampus.es/la-realidad-segun-se-mire-41351.htm

         2025

         Online at Net Sight:

         https://personal.unizar.es/garciala/publicaciones/larealidadsegun2.pdf

         2025

_____. "La realidad, según se mire." El Diario (Bolivia, 17 Nov. 2021).*

         https://www.eldiario.net/portal/2021/11/17/la-realidad-segun-se-mire/

         2021 DISCONTINUED 2025 – Online at the Internet Archive:

         https://web.archive.org/web/20211118191638/https://www.eldiario.net/portal/2021/11/17/la-realidad-segun-se-mire/

         2025

_____. "La realidad, según se mire." From El Diario. In García Landa, Vanity Fea 20 Nov. 2021.*

         https://vanityfea.blogspot.com/2021/11/la-realidad-segun-se-mire.html

         2021

_____. "La realidad, según se mire." From El Diario. Online at Academia 5 Nov. 2022.*

         https://www.academia.edu/90060236/

         2022

_____. "La realidad, según se mire." From El Diario. Online at Net Sight:

https://personal.unizar.es/garciala/publicaciones/larrealidad.pdf

         2022

_____. " La realidad, según se mire (Reality, Depending on the Way You Look)" ( 2011). From El Diario (Bolivia) Nov. 17, 2021. SSRN 17 April 2023.*

https://ssrn.com/abstract=4269595

         2025

         Epistemology eJournal 17 April 2023.*

         https://www.ssrn.com/link/Epistemology.html

         2025

         Philosophy of Action eJournal 17 April 2023.*

         https://www.ssrn.com/link/Philosophy-Action.html

         2025

         Philosophy of Mind eJournal 17 April 2023.*

         https://www.ssrn.com/link/Philosophy-Mind.html

         2025

         Cognitive Psychology eJournal 17 April 2023.*

         https://www.ssrn.com/link/Cognitive-Psychology.html

         2025

_____. "La realidad, según se mire." Net Sight de José Angel García Landa 20 Jan. 2025.*

         https://personal.unizar.es/garciala/publicaciones/larealidadsegun.pdf

         https://personal.unizar.es/garciala/publicaciones/larealidadsegun2.pdf

         https://personal.unizar.es/garciala/publicaciones/larrealidad.pdf

         2025

 

 

—oOo—

Daniel Dennett | "How, When, and Why Can We Trust Our Brains?"

  

Dennett, Daniel. "How, When, and Why Can We Trust Our Brains?" (Johns Hopkins Natural Philosophy Forum Distinguished Lecture, 2023). 6 Feb. 2023. Video. YouTube (Hopkins Natural Philosophy Forum) 17 Feb. 2023.* (Information processing, Cognition, Consciousness, Agency, Language, Memes, Knowledge, Truth, Comprehension, Chomsky, Borges' Library of Babel, Reflexivity and metalanguage, Human exceptionalism)

         https://youtu.be/32u12zjgJww

         2024

Perhaps the last great lecture by Daniel Dennett. Here's a summary in one of the commentaries on YouTube:

@yosivin1

hace 1 mes

This is a great summary of Dennett's talk and the audience questions. Here are some key takeaways and points of discussion: 

 

Dennett's Main Arguments: Rejecting the Cartesian Theater: Dennett argues against the idea of a central "homunculus" in the brain that observes and interprets sensory information. He believes this is a mistaken analogy and that consciousness arises from the complex interaction of many simpler processes in the brain. 

 

The Importance of the First-Person Plural: Dennett emphasizes the collaborative nature of understanding and knowledge. He suggests that focusing on "we" rather than "I" when considering consciousness is more fruitful. 

 

Brains as "Termite Colonies": Dennett likens the brain to a termite colony, where individual neurons are like mindless agents that work together to create complex structures. He argues that intelligence emerges from this collective activity, rather than from a single, central intelligence. 

 

The Power of Cultural Evolution: Dennett emphasizes the role of language and cultural evolution in developing our cognitive tools. He argues that these tools, which are passed down through generations, allow us to build upon the knowledge and understanding of those who came before us. 

 

"Anything You Can Do I Can Do Meta": Dennett uses this phrase to describe the unique capacity of humans to think about their own thinking, a process that allows us to constantly refine and improve our understanding of the world. 

 

Audience Questions and Dennett's Responses: 

 

The Role of Language: One question focused on whether Dennett was arguing for a greater study of natural language semantics. Dennett acknowledged the importance of language, but argued that understanding how language works is not the sole answer to the mystery of consciousness. 

 

The "Little Somethings" in the Brain: Another question addressed the seeming contradiction between rejecting a central homunculus while still acknowledging that neurons act as "agents." Dennett explained that neurons are agents in a very limited sense, similar to the agents of a computer program, and that this limited agency is what allows for the emergence of more complex cognitive abilities. 

 

Emergence and Domain Jumping: One question explored the differences in emergence between a community of people using language and the complex interactions of neurons. Dennett argued that both systems are causal and that the difference lies in the level of complexity and the nature of the information being processed. He suggested that understanding how brain activity gives rise to semantic meaning is the "hard question" he is working on. 

 

The Limits of Language: Another question addressed the inherent limitations of language in capturing the richness of our conscious experience. Dennett acknowledged that language is not a perfect tool for describing consciousness, but argued that it is a valuable tool for understanding and communicating our experiences. He emphasized the importance of metaphors and the collaborative nature of understanding through language. 

 

Overall, Dennett's talk provided a compelling argument for a "bottom-up" view of consciousness, emphasizing the collective activity of simpler components and the role of cultural evolution in shaping our cognitive abilities. He also highlighted the limitations of our current understanding and the importance of continued exploration and collaboration.

 

 

—oOo— 

La locura colectiva—según Unamuno

Una reflexión sobre qué es razonable o qué es demente, qué es locura individual y qué es locura colectiva. Del prólogo a la Vida de Don Quijote y Sancho, de Miguel de Unamuno:

Tú me conoces, tú, y sabes bien cuán lejos estoy de rebuscar adrede paradojas, extravagancias y singularidades, piensen lo que pensaren algunos majaderos,tú y yo, mi buen amigo, mi único amigo absoluto, hemos hablado muchas veces a solas de lo que sea la locura, y hemos comentado aquello del Brand ibseniano, hijo de Kierkegaard, de que está lo co el que está loco. Y hemos concordado en que una locura cualquiera deja de serlo en cuanto se hace colectiva, en cuanto es locura de todo un pueblo, de todo el género humano acaso. En cuanto una alucinación se hace colectiva, se hace popular, se hace social, deja de ser alucinación para convertirse en una realidad, en algo que está fuera de cada uno de los que la comparten. Y tú y yo estamos de acuerdo en que hace falta llevar a las muchedumbres, llevar al pueblo, llevar a nuestro pueblo español una locura cualquiera, la locura de uno cualquiera de sus miembros que esté loco, pero loco de verdad y no de mentirijillas. Loco, y no tonto.

Es esto bastante pragmático, o pragmatista, o relativista—la realidad, la certeza, la verdad, son la certificación colectiva de las certidumbres, y vistas desde otro paradigma cultural o ideología, son demencia colectiva. Como el islam para nosotros, o nosotros para el islam, o como la demencia de esos otros humanos con velo, los enmascarillados covidistas.

Bueno, como se ve, el Unamuno de los años de la Restauración pedía de modo un poco alocado cualquier locura que hiciera salir a los españoles de su modorra. En los años de la República, y sobre todo en el año 1936, quizá hubiese sido más selectivo, pero ya era preciso elegir entre sólo dos locuras colectivas muy determinadas... Y, aunque no eligieses, ya habían elegido por ti.

Imposición de la demencia colectiva

                                —oOo—

Topsight, Bullshit, and Noise: Dennett's take on Exaptation, Information Sifting, and Pattern Detection

A couple of insights from Daniel Dennett's From Bacteria to Bach and Back— allowing us to see the interface between exaptation and topsight. Which is by way of information theory.

First, exaptation, Stephen Jay Gould's term, which is not mentioned here by Dennett, but anyway. How to make a new or alternative or increased use of an organ which originally developed for another purpose but which happens to possess unforeseen or unselected-for side effects, and thereby acquires or develops a new function or use—a wing not made for flying which allows an aspiring bird first to flaunt and flutter and fan, and then to fly:

Evolution is all about turning "bugs" into "features", turning "noise" into "signal" and the fuzzy boundaries between these categories are not optional; the opportunistic open-endedness of natural selection depends on them. This is in fact the key to Darwin's strange inversion of reaonind: creationists ask, rhetorically, "Where does all the information in the DNA come from?" and Darwin's answer is simple: it come from the gradual, purposeless, nonmiraculous transofrmation of noise into signal, over billions of years. Innovations must (happen to) have fitness-enhancing effects from the outset if they are to establish new "encodings," so the ability of something to convey semantic information cannot depend on its prior qualification as a code element. (124)

A clear (illuminating?) example: an eye may originally arise from a heat-sensitive cell which, as it evolves, gradually turns the noise of nonperceived light and color into the signal of perceived light and color, unscrambling the different wavelenghts woven into the noise and bringing and image into focus.

The above goes on:

There will be (so far as I can see) [note, so far as I can SEE] no privileged metric for saying how much semantic information is "carried" in any particular signal—either a genetic signal from one's ancestors or an environmental signal from one's sensory experience. As Shannon reconized, information is always relative to what the receiver already knows  [i.e. relative to previous information], and although in models we can "clamp" the boundaries fo the signal and the receiver, in real life these boundaries with the surrounding context are porous.

And now we transition from information gathering and processing to TOPSIGHT, in an extended cognitive sense—another term or concept that Dennett does not use but which I think benefits from his analysis, which might also benefit from it. Topsight as used and defined in this blog, and understood as competitively superior information gathering, processing and use in a given situation. Especially in competitive situations —but then any situation may turn out to be a competitive one after the fact. Topsight provides (or is) superior insight and is (or provides) strategic advantages, a superior cognitive mapping of the situation and the interactants's respective (hypothesized) cognitive maps:

Semantic information is not always valuable to one who carries it. Not only can a person be burdened with useless facts, but often particular items of information are an emotional burden as well—not that evolution cares about your emotional burdens, so long as you make more offspring than the competition. This doesn't cancel the link to utility in the definition of semantic information; it complicates it. (The value of gold coins is not put in doubt by the undeniable fact that pockets full of gold coins may drown a strong swimmer). Still defining semantic information as design worth getting seems to fly in the face of the fact that so much of the semantic information that streams into our heads every day is not worth getting and is in fact a detestable nuisance, clogging up our control systems and distracting us from the tasks we ought to be engaged in. (127)

Which reminds me that I should be doing something else just know. But this is by the way. The above goes on as follows:

But we can turn this "bug" in our definition into a "feature" by noting that the very existence of information-handling systems depends on the design depends on the design value of the information that justifies the expense of building them in the first place. (127).

This brings to mind a well-known quandary, to wit, that you never know when or whether you are going to need a random factoid or piece of junk you store in the warehouse of just-in-case. Such outcomes are decided in the thick of things, because situations are always partly unexpected and partly multidimensional. A relevant reading on topsight at this point may be pointed out here as an excursus or clarification—in this paper I wrote on the multidimensionality of reality. In multidimensional reality, the interface of dimensions often defines where the action is, as the multidimensional crossroads of actuality it is closer than any isolated dimensional model to the uniqueness of the situation—its unique complexity— and the unprecedented interaction of its dimensions (or frames, or Goffmanian channels of information). 

Voici the paper:

_____. "The (In)Definition of Reality: Reframing and Contested Topsight." SSRN 13 April 2016.*

         http://ssrn.com/abstract=2763243

         2016

The Dennett passage goes on as follows:

"Once in place, an information-handling system, a pair of eyes or ears, a radio, the Internet) can be exploited—parasitized—by noise of several species: sheer meaningless "random" white noise (the raspy "static" that interferes with your transistor radio when the signal is weak), and semantic information that is useless or harmful to the receiver. Spam and phishing e-mails on the Internet are obvious examples, both dust clouds and (deliberately released) squid ink are others." (Dennett 127)

Here we reach informational trash, or the fake news of the corporate media denounced by Donald Trump with accusations they threw back on his head—or, in a more subtly massive way, the organized "fact-checkers" deployed globally by the Poynter Institute with their artful mismanagement of scandals and  of whistleblowers' conspiracy scandals, slickly explaining them away by the book. 

The disinformation game reaches an explicitly global scale when the United Nations, the Biden Administration, the European Union, the Big Pharma, the Big Tech and the WEF unleash a witch hunt against pandemic negationists, climate change deniers, and other dangerous disinformers who abuse whatever freedom of expression is available, by using it. Deliberately released Squid Ink, indeed.

 

Dennett goes on with further insights on the dialectics between information detection, deceptive disinformation spreading, and topsight:

"The malicious items depend for their effect on the trust the receiver invests in the medium. Since Aesop we've known that the boy who cries wolf stops commanding attention and credence after a while. Batesian mimicry (such as a nonpoisonous snake with markings that mimic a poisonous variety) is a similar kind of parasitism, getting a benefit without going to the cost of manufacturing poison, and when the mimics outnumber the genuinely poisonous snakes Aesop's moral takes hold and the deceitful signal loses its potency.

Any information-transmitting medium or channel can set offf an arms race of deception and detection, but within an organism, the channels tend to be highly reliable. Since all "parties" have a common fate, sinking or swimming together, trust reigns (Sterelny 2003). (For some fascinating exceptions, see Haig 2008 on genomic impringing)." (127)

Note that, on the political level, ancient nations often stood or fell sharing the common fate of an organism, while more the more elaborate politics of global empires or modern states gives rise to rather more complex interplay of trust, deception and mutual reliance. The skin in the game is not as bare as it used to be, for good and ill alike.

Dennett's final pronouncement on informational topsight-minus-the-name. Note that he is thinking mainly in biological terms, of arms races and struggle for life in ecosystems, but these notions may be usefully applied to informational ecosystems or infosystems in human cultures (since man preys on man in an organized manner, what Hobbes called the state of culture, and Marx the systematic exploitation of men by man—through all available means and media).

"Error is always possible, the result of simple breakdown—wear and tear— of the system, or misapplication of the system to environments it is ill equipped to handle. This is why delusions and illusions are such a rich source of evidence in cognitive neuroscience, providing hints about what is being relied upon by the organism in the normal case. It is often noted that the brain's job in perception is to filter out, discard, and ignore all but the noteworthy features of the flux of energy striking one's sensory organs. Keep and refine the ore of (useful) information, and leave all the noise out." (127-28).

Keeping the noise out allows the organism to survive, and allows the awakened citizen to gobble less media-fed bullshit. Here Dennett will sound positively like William Gibson trying to detect the near future or recognize the emeging patterns of the future which are already at work in the present:

"Any nonrandomness in the flux is a real pattern that is potentially useful information for some possible creature or agent to exploit in anticipating the future." (128)

By way of context for this allusion or parallel, here are my papers on some novels by William Gibson:

_____. "Pattern Recognition de William Gibson: El presente presentido con jet-lag." Online at ResearchGate 30 April 2012.*

         http://www.researchgate.net/publication/33419644

         2012

_____. " Cyberspace Everting: Spook Country, de William Gibson." Academia 2 March 2014.*

         https://www.academia.edu/173388/

         2014

_____. "A MacGuffin of Ultimate Scale." In García Landa, Vanity Fea 28 Dec. 2011.* (William Gibson).

         http://vanityfea.blogspot.com/2011/12/macguffin-of-ultimate-scale.html

         2011

—all of them dramatizing and exploring novel ecosystems of information circulation, sifting and management, on the socialite net, on the Internet, or on "The net of telephony, all digitized, and all, she had to suppose, listened to" ("Spook Country" 158). 

Let's quote Dennett on net information patterns in lifeworld ecosystems and on topsight on the net:

"A tiny subset of the real patterns in the world of any agent comprise the agent's Umwelt, the set of its affordances. These patterns are the things that agent should have in its ontology, the things that should be attended to, tracked, distinguished, studied. The rest of the real patterns in the flux are just noise as far as that agent is concerned. From our Olympian standpoint (we are not gods, but we are cognitively head and shoulders above the rest of the creatures), we can often see that there is semantic information in the world that is intensely relevant to the welfare of creatures who are just unequipped to detect it. The information is indeed in the light but not for them." (128)

Which invites an analogy… just as we are gods to the ants and cattle who lack the appropriate patterns of information detection and management (our superior information is just noise for them) there are Informed Humans and Spooks for whom we are the Cattle and the Ants—resources to be used and exploited. They bit the Apple of the Tree of Information, aspiring to be like Gods, enjoying the available Topsight. And they trust, even as they watch us grope like moles, that they will escape our detection, forever if possible, or at least keeping several steps ahead of the buzz in the herd.

Such things do happen in the real world, —only it is not real for us.

The Jackpot

—oOo—

Esbozo de la realidad

 Me citan en este artículo ucraniano, "Quis custodiet ipsos custodes? Un esbozo de la realidad"—

Синебрюхов, Ю. Б. (Iuri Sinebryukhov, Национальный технический университет 'Харьковский политехнический институт'; silyx@i.ua) "Quis custodiet ipsos custodes? Набросок реальности." Science and Education a New Dimension. Humanities and Social Sciences VIII(37) (Feb. 2020): 40-44.*

https://doi.org/10.31174/SEND-HS2020-223VIII37-10

https://seanewdim.com/wp-content/uploads/2021/04/Quis-custodiet-ipsos-custodes-A-SKETCH-OF-REALITY-Yu.-Sinebryukhov.pdf

2024

 

 

El artículo mío citado es, en inglés, éste:

_____. "The (In)Definition of Reality: Reframing and Contested Topsight." SSRN 13 April 2016.*

         http://ssrn.com/abstract=2763243

         2016

 

La versión en ruso citada está aquí:

_____. "(Не)определение реальности: изменение рамок восприятия и спор за контролирующую перспективу (The (In)Definition of Reality: Reframing and Contested Topsight)." Trans. Larissa Muravieva. SSRN 23 June 2016.*

         http://ssrn.com/abstract=2799319

         2016

Y se publicó originalmente aquí en Rusia— o en Russian Red:

–oOo—

Íñigo Ongay, Realidad + y más allá consideraciones sobre la filosofía de David Chalmers

El Secreto del Doctor Grinberg - Documental por Ida Cuellar

Parte 1. Completo en esta lista:

Cuellar, Ida, dir. El secreto del Doctor Grinberg. Written by Ida Cuéllar, Miguel León, Juan Muñoz-Tébar and Fernanda Rossi. Polar Star Films / Primo. YouTube (BrocKstillo) 2022.*

         https://www.youtube.com/playlist?list=PLehRZDJCMiDa7WsojsQzTiNntCaRMJXA-

         2023

 

—oOo—

El virus del relato

Le comento: Un pato es un pato, pero mire Vd. el pato Donald. O el tío Gilito. Vamos, que hay niveles de realidad, y los relatos forman parte de esa realidad multinivel. No hay manera de vivir fuera de ellos, porque, para empezar, estamos metidos en los relatos de los otros, queramos o no.

—oOo—

Donald Hoffman: Reality is an Illusion - How Evolution Hid the Truth

Berkeley Redivivus. Immaterialism In Our Time:

La realidad humana, y la realidad

Para nosotros, humanos, la realidad se confunde con la realidad humana– y no podría ser de otra manera. Hay muchas dimensiones posibles para definir, estudiar o medir la realidad, pero todas sin excepción son relativas a nuestros intereses—algunos muy básicos y ligados a la experiencia humana general, otros especializados y sólo relevantes en alguna área específica de interés —también humana, cómo no. 

Texto completo:

La realidad humana, y la realidad

https://doi.org/10.17613/6fzt-rh15

Author(s):

José Angel GARCÍA LANDA (see profile)

Date:

2011

Group(s):

Anthropology, Philosophy

Subject(s):

Cognition, Perception, Anthropology, Phenomenology, Materialism, Technology

Item Type:

Online publication

Tag(s):

reality, Relativism, Humans

Permanent URL:

https://doi.org/10.17613/6fzt-rh15

 

 

English abstract: For us humans, human reality is mistaken for reality—and it could not be otherwise. There are many possible dimensions to the definition, study, or measurement of reaity, but all without exception are relative to our interests—some of them quite basic and linked to basic human experience, while others are specialized and relevant only in some specific field of interest—of human interest,naturally. Note: Downloadable document is in Spanish. ________________________________________________________ 

 

Keywords: Reality, Technology, Relativism, Perspectivism, Experience, Humans, Phenomenology, Materialism

Notes:

First published in Vanity Fea (2011)

 

 

 

 

 

También aquí:

_____. "La realidad humana, y la realidad." In García Landa, Vanity Fea 13 Sept. 2011.*

         http://vanityfea.blogspot.com/2011/09/la-realidad-humana-y-la-realidad.html

         2011

_____. "La realidad humana, y la realidad." Ibercampus (Vanity Fea) 13 Sept. 2021.*

         https://www.ibercampus.es/la-realidad-humana-y-la-realidad-41482.htm

         2021

_____. "La realidad humana, y la realidad." SSRN 3 Jan. 2022.*

http://ssrn.com/abstract=3943800

         2021

_____. "La realidad humana, y la realidad." Academia 5 Jan. 2022.*

         https://www.academia.edu/67285877

         2021

_____. "La realidad humana, y la realidad." ResearchGate 23 Jan. 2022.*

         https://www.researchgate.net/publication/358043364

         2022

_____. "La realidad humana, y la realidad." Humanities Commons 30 March 2022.*

https://doi.org/10.17613/6fzt-rh15

         https://hcommons.org/deposits/item/hc:45169/

         2022

_____. "La realidad humana, y la realidad." In García Landa, Vanity Fea 31 March 2022.*

         https://vanityfea.blogspot.com/2022/03/la-realidad-humana-y-la-realidad.html

         2022

_____. "La realidad humana, y la realidad." Net Sight de José Angel García Landa 4 Jan. 2023.*

https://personal.unizar.es/garciala/publicaciones/larealidadhumana.pdf

         2023

 

—oOo—

Viendo el mundo con la mente

 

El inmaterialismo del siglo XVIII nos enseñó que el mundo que habitamos no es de naturaleza física sino básicamente informacional o semiótica. Yendo más allá del constructivismo psicológico y de la fenomenología, nos sugieren Berkeley y otros que el mundo es una construcción mental—que habitamos, sin sospecharlo, en una realidad virtual, o quizá más bien que no hay otra realidad que la realidad mental y la realidad virtual. 

 Texto completo:

Viendo el mundo con la mente

https://doi.org/10.17613/yv4v-a203

Author(s):

José Angel GARCÍA LANDA (see profile)

Date:

2021

Group(s):

Anthropology, Digital Humanists, Environmental Humanities, Literary theory, Philosophy

Subject(s):

Philosophy, Epistemology, Constructivism, Phenomenology, Cognition, Psychology

Item Type:

Article

Tag(s):

George Berkeley, reality, experience

Permanent URL:

https://doi.org/10.17613/yv4v-a203

__________________________________________________________________________ 

 

English abstract: Eighteenth-century immaterialism taught us that the world we inhabit does not have a physical nature, but rather a basically informational or semiotic nature. Beyond psychological constructivism and phenomenology, Berkeley and others suggest that the world is a mental construction — that we inhabit, unbeknownst to us, a virtual reality, or perhaps, rather, that there is no reality other than mental and virtual reality.

 

Notes:

First published in 'Vanity Fea' (2011).

 

 Subject matter classifications in SSRN eJournals:

 

eJournal Classifications	Message
PRN Subject Matter eJournals      Epistemology eJournal - CMBO          PRN: Perception (Topic) - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Continental Philosophy eJournal - CMBO          PRN: Phenomenology (Topic) - CMBO	Added to eLibrary
PRN Subject Matter eJournals      Philosophy of Mind eJournal - CMBO          PRN: Philosophy of Perception (Topic) - CMBO	Added to eLibrary
PsychRN Subject Matter eJournals      Cognitive Psychology eJournal - CMBO          PsychRN: Thinking, Reasoning & Decision Making (Topic) - CMBO	Added to eLibrary

 

 

 

 

 

 

También aquí:

_____. "Viendo el mundo con la mente." In García Landa, Vanity Fea 25 June 2011.* (Sight; Berkeley; Saunderson; Diderot; Feijóo; Natural selection).

         http://vanityfea.blogspot.com/2011/06/viendo-el-mundo-con-la-mente.html

         2011

_____. "Viendo el mundo con la mente." Ibercampus (Vanity Fea) 24 June 2021.*

         https://www.ibercampus.es/viendo-el-mundo-con-la-mente-41266.htm

         2021

_____. "Viendo el mundo con la mente." SSRN 9 Aug. 2021.*

         http://dx.doi.org/10.2139/ssrn.3884128

         http://ssrn.com/abstract=3884128

         2021

         Epistemology eJournal

         https://www.ssrn.com/link/Epistemology.html

         2021

Continental Philosophy eJournal 9 Aug. 2021.*

         https://www.ssrn.com/link/Continental-Philosophy.html

         2021

         Philosophy of Mind eJournal 9 Aug. 2021.*

         https://www.ssrn.com/link/Philosophy-Mind.html

         2021

         Cognitive Psychology eJournal 9 Aug. 2021.*

         https://www.ssrn.com/link/Cognitive-Psychology.html

         2021

_____. "Viendo el mundo con la mente." In García Landa, Vanity Fea 22 Aug. 2021.*

         https://vanityfea.blogspot.com/2021/08/viendo-el-mundo-con-la-mente.html

         2021

_____. "Viendo el mundo con la mente." Academia 16 Sept. 2021.*

         https://www.academia.edu/52555514/

         2021

_____. "Viendo el mundo con la mente." ResearchGate 16 Sept. 2021.*

         https://www.researchgate.net/publication/355037790

         2021

         https://www.researchgate.net/publication/353816624

         2022

_____. "Viendo el mundo con la mente." Humanities Commons 4 Jan. 2022.*

         https://doi.org/10.17613/yv4v-a203

         https://hcommons.org/deposits/item/hc:44023/

         2021

_____. "Viendo el mundo con la mente." In García Landa, Vanity Fea  4 Jan. 2022.*

         https://vanityfea.blogspot.com/2022/01/viendo-el-mundo-con-la-mente.html

         2022

_____. "Viendo el mundo con la mente." Net Sight de José Angel García Landa 21 Dec. 2022.*

         https://personal.unizar.es/garciala/publicaciones/viendoelmundo.html

         https://personal.unizar.es/garciala/publicaciones/viendoelmundo3.pdf

         2022

 

 

 

 

 

García Landa, José Angel. "Intra mittendo, vel extra mittendo." In García Landa, Vanity Fea 26 May 2024.* (Robert Burton).

         https://vanityfea.blogspot.com/2024/05/intra-mittendo-vel-extra-mittendo.html

         2024

 

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