By Andrew Beards
Applies Bernard Lonergan's suggestion to present matters in philosophy and in ethical and different components of theology.>
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Extra resources for Insight and Analysis: Essays in Applying Lonerganâ
P. 39. , pp. 60–61. John Searle and Human Consciousness 27 . . notions such as computation, algorithm, and program do not name intrinsic physical features of systems. 14 Searle claims that one repeatedly finds in the literature a mode of writing which attempts to describe a computational system while tacitly assuming an interpreting “homunculus” who “believes” and “understands” the information being processed. This is the case, he claims, with Jerry Fodor’s and Noam Chomsky’s theories of the language of the mind.
Like a skillful footballer she can trick with a feint as she evades my attempts to take the ball off her. She can also recognize my attempts at countermoves involving a feint to left or right. MacIntyre also points out that such animals take emotional pleasure in the successful performance of deeds. And he writes, When Aristotle says that there is pleasure in all perceptual activity (Nicomachean Ethics X 1174b 20–21) and that pleasure supervenes upon the completed activity (22–23), what he asserts seems to be as true of dolphins as of human beings .
Just as beer cans and stones can function in computational systems, so can synapses and neuron paths. But in both cases one requires an intelligent and reasonable interpreter to give meaning to the syntax. I have asserted above that Searle gives little attention to the human agent, or person, in his or her intelligent, reasonable, and responsible activities. , p. 220. John Searle and Human Consciousness 31 way of investigating human cognition and the epistemological questions which arise in this area.