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Abstract: The winning entry in David Stove's Competition to Find the Worst Argument in the World was: “We can know things only as they are related to us/insofar as they fall under our conceptual schemes, etc., so, we cannot know things as they are in themselves.” That argument underpins many recent relativisms, including postmodernism, post-Kuhnian sociological philosophy of science, cultural relativism, sociobiological versions of ethical relativism, and so on. All such arguments have the same form as ‘We have eyes, therefore we cannot see’, and are equally invalid
Abstract: This paper distinguishes three conceptual problems that attend philosophical ac- counts of consciousness. The first concerns the problem of properly characterizing the nature of consciousness itself, the second is the problem of making intelligible the relation between consciousness and the
Abstract: George Berkeley (1685-1753) put forward a doctrine of mental monism, claiming that reality is fundamentally mental, and the physical world is a derived construct. This paper puts forward a defence of this theory, using a version of Berkeley
Abstract: The philosophical mind-body problem, which Chalmers has named the 'Hard Problem', concerns the nature of the mind and the body. Physicalist approaches have been explored intensively in recent years but have brought us no consensual solution. Dualistic approaches have also been scrutinised since Descartes, but without consensual success. Mentalism has received little attention, yet it offers an elegantly simple solution to the hard problem
Abstract: The idealist attitude followed in this paper is based on the assumption that only conscious experience in the Now is real. Conscious experience in the Now is supposed to be known directly or intuitively, it can not be explained. I think it constitutes t he basis of all ontology. Consciousness is conceived as the total of conscious experience in the Now, the ontology of consciousness is thus derived directly from the basis. The ontology of nature is derived more indirectly from the basis. Science is regar ded as a catalog of selected conscious experiences (observations), acknowledged to be scientific and structured by means of concepts and theories (also regarded as conscious experiences). Material objects are regarded as heuristic concepts constructed fr o m the immediate experiences in the Now and useful for expressing observations within a certain domain with some of their mutual relations. History is also regarded as a construct from conscious experiences in the Now. Concepts of worlds without an ego a re seen to be in harmony with immediate egoless experiences. Worlds including spirituality are conceived as based on immediate spiritual experiences together with other immediate experiences. Idealist or immaterial philosophies have been criticized for im pl ying solipsism or "solipsism of the present moment". This critique is countered by emphasizing the importance of intersubjectivity for science and by introducing the more precise concepts of collective conscious experience and collective conscious expe rie nce across time. Comprehensive evidence supporting the heuristic value of these concepts is related. I conclude that the idealist approach leads to a coherent comprehension of natural science including mind-brain relations, while the mainstream materi alis t approach entails contradictions.and other problems for a coherent understanding. The idealist approach and the notion of collective conscious experience also facilitates cross-cultural studies and the underestanding of intersubjectivity. K
