1905 hours. I studied selections on perception and consciousness in Wikipedia last night and today. This is after Carol and I had watched the DVR of TNT’s last Monday’s pilot, “Perception”.
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Below from: TNTdrama.com
In Perception, Eric McCormack plays Dr. Daniel Pierce, an eccentric neuroscience professor with paranoid schizophrenia who is recruited by the FBI to help solve complex cases. Pierce has an intimate knowledge of human behavior and a masterful understanding of the way the mind works. He also has an uncanny ability to see patterns and look past people's conscious emotions to see what lies beneath.
Pierce's mind may be brilliant, but it's also damaged. He struggles with hallucinations and paranoid delusions brought on by his schizophrenia. Oddly, Daniel considers some of his hallucinations to be a gift. They occasionally allow him to make connections that his conscious mind can’t yet process. At other times, the hallucinations become Daniel's greatest curse, leading him to behave in irrational, potentially dangerous ways.. . .
Selected from: tntdrama.com/series/perception
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The perception of an event is not always what it appears. One of my favorite quotations I used to have above my room’s front blackboard is: “’Whatever is may not be.’ – David Hume, 18th century philosopher.” The combination of the above made me curious, thus the research in Wikipedia for reinforcement.
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Phenomenology in philosophy
Phenomenology (from Greek: phainómenon "that which appears"; and lógos "study") is the study of the structure of subjective experience and consciousness. It is a broad philosophical movement founded in the early years of the 20th century by Edmund Husserl, expanded upon by a circle of his followers at the universities of Gottingen and Munich in Germany. It then spread to France, the United States, and elsewhere, often in contexts far removed from Husserl's early work.
Phenomenology, in Husserl's conception, is primarily concerned with the systematic reflection on and study of the structures of consciousness and the phenomena that appear in acts of consciousness. This phenomenological ontology can be clearly differentiated from the Cartesian method of analysis, which sees the world as objects, sets of objects, and objects acting and reacting upon one another.
Husserl's conception of phenomenology has been criticized and developed not only by himself but also by his students Edith Stein and Martin Heideggar, by existentialists, such as Max Scheler, Nicolai Hartmann, Maurice Merleau-Ponty, Jean-Paul Sartre, and by other philosophers, such as Paul Ricoeur, Emmanuel Levinas, and sociologists Alfred Schutz and Eric Voegelin.
Overview
Stephen Hicks writes that to understand phenomenology, one must identify its roots in the philosophy of Immanuel Kant (1724–1804). In his Critique of Pure Reason, Kant distinguished between "phenomena" (objects as interpreted by human sensibility and understanding), and "noumena" (objects as things-in-themselves, which humans cannot directly experience). According to Hicks, 19th-century Kantianism operated in two broad camps: structural linguistics and phenomenology. Hicks writes, "In effect, the Structuralists were seeking subjective noumenal categories, and the Phenomenologists were content with describing the phenomena without asking what connection to an external reality those experiences might have."
In its most basic form, phenomenology thus attempts to create conditions for the objective study of topics usually regarded as subjective: consciousness and the content of conscious experiences such as judgments, perceptions, and emotions. Although phenomenology seeks to be scientific, it does not attempt to study consciousness from the perspective of clinical psychology or neurology. Instead, it seeks through systematic reflection to determine the essential properties and structures of experience.
Husserl derived many important concepts central to phenomenology from the works and lectures of his teachers, the philosophers and psychologists Franz Brentano and Carl Stumpf. An important element of phenomenology that Husserl borrowed from Brentano is intentionality (often described as "aboutness"), the notion that consciousness is always consciousness of something. The object of consciousness is called the intentional object, and this object is constituted for consciousness in many different ways, through, for instance, perception, memory, retentions, retention and protention, signification, etc. Throughout these different intentionalities, though they have different structures and different ways of being "about" the object, an object is still constituted as the identical object; consciousness is directed at the same intentional object in direct perception as it is in the immediately following retention of this object and the eventual remembering of it.
Though many of the phenomenological methods involve various reductions, phenomenology is, in essence, anti-reductionistic; the reductions are mere tools to better understand and describe the workings of consciousness, not to reduce any phenomenon to these descriptions. In other words, when a reference is made to a thing's essence or idea, or when one details the constitution of an identical coherent thing by describing what one "really" sees as being only these sides and aspects, these surfaces, it does not mean that the thing is only and exclusively what is described here: The ultimate goal of these reductions is to understand how these different aspects are constituted into the actual thing as experienced by the person experiencing it. Phenomenology is a direct reaction to the psychologism and physicalism of Husserl's time.
Although previously employed by Hegel in his Phenomenology of Spirit, it was Husserl’s adoption of this term (circa 1900) that propelled it into becoming the designation of a philosophical school. As a philosophical perspective, phenomenology is its method, though the specific meaning of the term varies according to how it is conceived by a given philosopher. As envisioned by Husserl, phenomenology is a method of philosophical inquiry that rejects the rationalist bias that has dominated Western thought since Plato in favor of a method of reflective attentiveness that discloses the individual’s “lived experience.” Loosely rooted in an epistemological device, with Sceptic roots, called epoche, Husserl’s method entails the suspension of judgment while relying on the intuitive grasp of knowledge, free of presuppositions and intellectualizing. Sometimes depicted as the “science of experience,” the phenomenological method is rooted in intentionality, Husserl’s theory of consciousness (developed from Brentano). Intentionality represents an alternative to the representational theory of consciousness, which holds that reality cannot be grasped directly because it is available only through perceptions of reality that are representations of it in the mind. Husserl countered that consciousness is not “in” the mind but rather conscious of something other than itself (the intentional object), whether the object is a substance or a figment of imagination (i.e., the real processes associated with and underlying the figment). Hence the phenomenological method relies on the description of phenomena as they are given to consciousness, in their immediacy.
According to Maurice Natanson (1973, p. 63), “The radicality of the phenomenological method is both continuous and discontinuous with philosophy’s general effort to subject experience to fundamental, critical scrutiny: to take nothing for granted and to show the warranty for what we claim to know.”
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Phenomenological terminology
Intentionality
Intentionality refers to the notion that consciousness is always the consciousness of something. The word itself should not be confused with the "ordinary" use of the word intentional, but should rather be taken as playing on the etymological roots of the word. Originally, intention referred to a "stretching out" ("in tension," lat. intendere, and in this context it refers to consciousness "stretching out" towards its object (although one should be careful with this image, seeing as there is not some consciousness first that, subsequently, stretches out to its object. Rather, consciousness occurs as the simultaneity of a conscious act and its object.) Intentionality is often summed up as "aboutness."
Whether this something that consciousness is about is in direct perception or in fantasy is inconsequential to the concept of intentionality itself; whatever consciousness is directed at, that is what consciousness is conscious of. This means that the object of consciousness doesn't have to be a physical object apprehended in perception: it can just as well be a fantasy or a memory. Consequently, these "structures" of consciousness, i.e., perception, memory, fantasy, etc., are called intentionality's.
Intuition
Intuition in phenomenology refers to those cases where the intentional object is directly present to the intentionality at play; if the intention is "filled" by the direct apprehension of the object, you have an intuited object. Having a cup of coffee in front of you, for instance, seeing it, feeling it, or even imagining it - these are all filled intentions, and the object is then intuited. The same goes for the apprehension of mathematical formulae or a number. If you do not have the object as referred to directly, the object is not intuited, but still intended, but then emptily. Examples of empty intentions can be signitive intentions - intentions that only imply or refer to their objects.
Empathy and Intersubjectivity
In phenomenology, empathy refers to the experience of one's own body as another. While we often identify others with their physical bodies, this type of phenomenology requires that we focus on the subjectivity of the other, as well as our intersubjective engagement with them. In Husserl's original account, this was done by a sort of apperception built on the experiences of your own lived-body. The lived body is your own body as experienced by yourself, as yourself. Your own body manifests itself to you mainly as your possibilities of acting in the world. It is what lets you reach out and grab something, for instance, but it also, and more importantly, allows for the possibility of changing your point of view. This helps you differentiate one thing from another by the experience of moving around it, seeing new aspects of it (often referred to as making the absent present and the present absent), and still retaining the notion that this is the same thing that you saw other aspects of just a moment ago (it is identical). Your body is also experienced as a duality, both as object (you can touch your own hand) and as your own subjectivity (you experience being touched).
The experience of your own body as your own subjectivity is then applied to the experience of another's body, which, through apperception, is constituted as another subjectivity. You can thus recognise the Other's intentions, emotions, etc. This experience of empathy is important in the phenomenological account of intersubjectivity. In phenomenology, intersubjectivity constitutes objectivity (i.e., what you experience as objective is experienced as being intersubjectively available - available to all other subjects. This does not imply that objectivity is reduced to subjectivity nor does it imply a relativist position, cf. for instance intersubective verifiability).
In the experience of intersubjectivity, one also experiences oneself as being a subject among other subjects, and one experiences oneself as existing objectively for these Others; one experiences oneself as the noema of Others' noeses, or as a subject in another's empathic experience. As such, one experiences oneself as objectively existing subjectivity. Intersubjectivity is also a part in the constitution of one's lifeworld, especially as "homeworld."
Selected and Edited from: Wikipedia: phenomenology in philosophy
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The above shows a side view of subjective reality, a duality, if you will, that is built into us. For me it allows for creative dialogue between the real and the imaginary. This appears to be a human characteristic and it allows us to see various other aspects of ourselves. As I have an existential perspective I try to use this, but I have long felt Hume has a point: “Whatever is may not be.” I think the Dead, if they exist in spirit, focus on this particular perception far more than the preoccupied Living. (2028)
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