These people can speak about their thoughts despite having no corresponding mental language (ie, their mentation is not linguistic - not 'there is no mental language per se' - it could be a language of feeling, or otherwise (as discussed by another poster earlier)). — AmadeusD
It doesn't come from your brain. It comes from your linguistic faculties (larynx, tongue etc..) as a symbolic representation. Again, if you call that Direct, that's a side-step of convention. Fine. Doesn't really address the issue here, though. It's 'as good as', but it isn't — AmadeusD
I disagree. We have (arguably, more than half) of people describing non-linguistic thoughts. We're good. And we know the results. It doesn't differ from expressing linguistic thoughts in any obvious way until the speaker is interrogated. — AmadeusD
Because it is, to me, clearly the reason for your position. You ahven't addressed this, and so I'll continue to push it until such time as an adequate response has been made. This isn't 'at you'. This is the position I hold. It seems coherent, and I've not yet had anyone even deny it. Just say other stuff. — AmadeusD
And if Kant was wrong? As many, many people think? — AmadeusD
In the language you are using, I have to accept this because this does not suppose any kind of phenomenal experience and so doesn't adequately describe all of what matters.
But If what you're saying is the eyes directly receive the light, I accept that.
You'll notice that nothing in this is the object, or the experience, or the subject. So we're still indirectly apprehending. Hehe. — AmadeusD
Convention rears it's head again. You're also describing a process of allocation. That isn't apt for the distinction we're talking about. I could definitely tell a biologist they are not directly perceiving the distal object of a phloem. What their response is has nothing to do with our discussion. Your point is taken, but it speaks to conventions. — AmadeusD
100%, we're in the same boat. This is exactly why I noted you answered your own question. You have described, exactly, and with great clarity, why both communication and phenomenal experience are indirectly achieved. Nice (yes, I am being cheeky here). — AmadeusD
You have just used thinking/mentation with a practical meaning other than this, and linked it to why it is not identical, or even similar, to you conveying an expression of your thought through the air (or whatever) to me, another mind. So, this, on your own terms, is false. I agree. — AmadeusD
It's not what i require. THis is what meets the standard of 'Direct' in any other context. No idea why this one requires some massaging of that to make people comfortable. ONly discomfort with concluding that we do not directly communicate thoughts could require that weird side-step (on my view). Happy to hear another reason. One hasn't been presented so far. — AmadeusD
. It is using plain language as it is used elsewhere, in this context. If there's some special definition of Direct which includes indirectness, all good. But, you can see where that's going.. surely. You've not actually addressed the supporting discussions, I note, which are the empirical facts I am consistently mentioning, but are being ignored in favour of idea-fiddling. — AmadeusD
Claiming that we have to use the term 'direct' because there isn't a sufficient example of 'indirect' despite you having used that concept to describe X and Y. — AmadeusD
Your thoughts aren't your statements. They are not identical. You are factually not directly conveying your thoughts. That is the nature of speech. I am entirely lost as to how you could call it anything else. It factually isn't direct, so your use of 'direct' must be a matter of your preference. This is why i keep coming back to "Why the discomfort?", That something isn't satisfying doesn't make it untrue. — AmadeusD
But, it's not the thought. It literally is not the thought. You cant claim a direct transmission of your thought. That option isn't open. — AmadeusD
You've answered your own Q. This is exactly like asking "Why is something that has been made not-dry wet?". It serves as an analytical statement, essentially. — AmadeusD
Direct means there is no mediation. NO way-points. NO stops along the way. That is not hte case either with receiving external data to create a phenomenal experience or in communicating thoughts. They are necessarily indirect. — AmadeusD
Why would it indicate that? If there is not a way to directly apprehend something (i.e literally have it enter you mind without mediation) that doesn't mean we just give up and say ah well, closest we can get should be called Direct then. That is shoddy thinking, frankly. Somewhat cowardly, in the sense of retreating from the facts. If the case is that your communication is mediated and therefore indirect, we can then just call that direct and get on with it outside of day-to-day living(ie, this discussion is outside of that) — AmadeusD
This is not a consideration in this discussion. If it is, it is. Benefits are not relevant to whether something is the case. — AmadeusD
I don't understand how its possible disagree, without being plain incoherent, that something heavily mediated is indirect. The definition of direct seems to preclude a mediated system to be claimed as direct from one end ot the other. — AmadeusD
We accept that communication (of thought) is necessarily indirect. I don't see why that's so unsatisfactory, myself.
I suppose 'progress' would depend on whether you take an 'idea' to be different to a 'thought'. Thoughts are specific instances of ideas, surely. I just don't know if that adequate teases out separate concepts for each. — AmadeusD
That is, to my mind, clearly indirect on any conception of the word 'indirect' that I am aware of, and is coherent. I just don't have any discomfort with it! I can't understand that discomfort others have with concluding hte above (obviously, assuming it were true). — AmadeusD
I am unsure you are being generous here. Some, and on some accounts, most people do not think in words. They have to translate, essentially by rote learned language, their thought to be intelligible to others. So, it's not clear to me that it matters whether we think linguistically, to define thought. I do think it nearly impossible to define 'thought' though. There's no way to extricate each thought from the other, so is it just a mess of mentation? — AmadeusD
I probably was having a thought about that. But i couldn't be thinking that. It is external to my thought, and cannot be identical with it. Also, was I thinking of the photo, or the flower (this is irrelevant, but quirky and worthy noting)? Any way you slice this, my thought is indirectly of any given external thing, and my utterance to you is representative of my thought. It strikes me as bizarre that people are so resistant to this obviousness. It's not really a matter of 'certainty'. There is no room for 'uncertainty' about those relations, given the words we have invented for different relations. — AmadeusD
I disagree, but thats important. This does nothing for the discussion. If there is no better way to 'hear someone's thoughts, all we're doing is concluding that Direct Perception isn't possible wrt to another's thoughts, in these terms. It doesn't mean we have to call it Direct because we can telepathise. That seems to be a semantic issue — AmadeusD
I'm unsure that's true. What of Automatic writing? Stream-of-consciousness? Is it a matter of degree? I have written things down months after thinking them (in the proper sense) and only recalled the thought I had initially. Is my writing an accurate depiction of the thought? I think not (hehe). — AmadeusD
If someone tells me what they are thinking, how could I possibly know that this represents their thought? Well, actually, I know that it doesn't. They have told me the thought the had about telling me about their thought. Not their thought. See what I mean? — AmadeusD
I quite strongly disagree, and think this framing is a mere convention to avoid people constantly doubting the honesty of an interlocutor. As an example of why I think your account (this specific one) fails, is because I could be lying to you. — AmadeusD
I wasn't referring only to myself. I have observed many times that people know what their partners or close friends will think about certain things. This is simply because they know them well, no special powers required. — Janus
Fair. "Telepathy is the purported vicarious transmission of information from one person's mind to another's without using any known human sensory channels" — AmadeusD
Well, this isn't accessing someone's thoughts Directly or Indirectly. This is accessing someone's writing. Unsure how to relate it... — AmadeusD
I am. That's inference (using your example to inform me of context - I think is simplistic and under other criteria you can indirectly know something (the shape of something causing a shadow)). You infer from someone's body language that maybe their utterance is veiled, or sarcastic or whatever. Indirect. Agreed. But, it's an inference, not knowledge of anything (you would need to directly confer with S to confirm their actual meaning). — AmadeusD
There is zero space or time between the thought of the other and yours. They are one and the same. No perception involved. This is, as far as I can tell, the only apt version of Telepathy. All others are just further mediation - so, I actually 'agree' with you, but think your example is misleading. — AmadeusD
Could you outline 'direct' communication on your terms (let us simply jettison telepathy for this exercise)? I'll see if, as you likely allude in your concluding passage, that this disagreement is an error in terms rather than in ideas. — AmadeusD
But it isn't even close to telepathy or 'knowing another's thoughts'. It is guessing based on familiarity. — AmadeusD
I'm not sure what this is in reference to, but given I don't take Telepathy as obtaining, I agree. There is mediation in every case of human perception. — AmadeusD
I am aware that this is how communication works. It's indirect. Could you outline what the bit to be discussed is? — AmadeusD
I do not think this has ever occurred. It is not possible, as best I can tell, or as far as I know. More than happy to be put right here, though. It would be very exciting! But, forgive any skepticism that comes along with.. — AmadeusD
So, in the Telepathy case, 'perception' retrieved or received data directly from another's mind with no interloping/interceding/mediating stage or medium - but the brain still has to make that into an experience of hearing words (or whatever it might be). So, for this part whether or not something is Direct, or Indirectly perceived is irrelevant. But I don't think that's been the issue at hand. I am sorry if i'm misunderstanding here. — AmadeusD
He could not. He could tell you what his interpretation, as a physical mode of communication required, of his thought into an intelligible medium for traversing space and time. You can see here exactly why this is indirect vs telepathy proper. Some argue that speech is telepathy - but this misses the point, i think. — AmadeusD
P1 if we were directly acquainted with external objects, then hallucinatory and veridical experiences would be subjectively distinct — Ashriel
P1 if there is a long causal process between the object that we perceive and our perception of the object, then we do not know the object directly — Ashriel
↪Manuel Or we can accept skepticism and carry on from there without stressing about certainty, knowing that we will die is as likely or less than that we were born. — Lionino
I'd like mention a related though perhaps side issue. Often, I think, it is assumed that if a belief is rational, then one can present enough evidence to convince people in general. I don't think that holds. We all have rational beliefs in things that we cannot demonstrate are correct to others. Of course, for many people these are things that others might consider possible, but we cannot prove the exact instance happened. But given that beliefs can form rationally from individual experiences, not all rational beliefs are going to be demonstrable to others. — Bylaw
It's a popular issue, yes. But the attitude many determinists have in relation to free will matches the attitude of those who disbelieve in ghosts. They dynamic is the same. And, again, this was in relation to the idea that we shouldn't discuss this issue. You've now clarified that you don't believe that. — Bylaw
I'm still responding to your saying they shouldn't bring it up in philosophical contexts. I haven't said that you, for example, should say they are real. — Bylaw
Again. I am responding to you saying that in philosophical contexts believers shouldn't bring it up. You seem to be taking this as me telling you what you should believe and do. — Bylaw
Well, this is moving away from the points we were discussing, but, ok: how many adults believe in Santa Claus and believe they have see him?
And note: you don't need to tell me I haven't demonstrated that ghosts exist.
But I don't think those two things are the same. — Bylaw
Not all phenomena have been as fixed and solid as trees. But again. I don't see why this shouldn't be brought up in a philosophical context.
Many people think the way you do about ghosts about free will. Would it make sense for them to say that free will shouldn't be brought up in philosophical contexts? There have been phenomena that were dismissed as the conclusions of people being irrational that later turned out to be true. On what grounds do we decide what should be talked about or not in a philosophical context? — Bylaw
Well, they could accept naturalism, but think that ghosts are a natural phenomenon. Something not yet confirmed via science, or perhaps they think there is enough evidence in parapsychology to take the possibility seriously and this fits with their experiences. IOW the discussion could be framed as, hey let's not close the door on this. Or one could be arguing against specific reasons people assert one can rule them out. — Bylaw
If they seem to be suffering immensely and their belief in ghosts - or free will, or determinism, or Hell, or no afterlife, or The Ship of Thebes argument against the persistent self or whatever, iow regardless of the content of the belief, then we might tread lightly. But otherwise why not simply engage in the discussion like one might any discussion focused on a belief one disagrees with? Or is curious about, etc. — Bylaw
We can be technically agnostic, or say we doubt that, but I see no reason to tell them they are doing something wrong when they assert their beliefs. — Bylaw
Either side can speculate (in ad hommy and psychoanalyzing ways the reason the other has the belief or lack they have) but avoid it.
Those non-believers who have experienced something that they think matches the experiences of believers can instead be cautious about assuming they know, in fact, what the others have experienced. — Bylaw
As most of us know, according to Max Weber, as societies progress and become more rationalized, they tend to lose their mystical and enchanting qualities. This process is characterized by the replacement of traditional religious beliefs, magical thinking, and mystical worldviews with rational, bureaucratic, and scientific approaches to understanding the world.
Might it not be the case that many people bemoan this disenchanted world and flee to romanticisms and superstations for some relief? — Tom Storm
I think by now aliens are folk accounts. All such traditions start somewhere. Perhaps aliens are just a technologically updated form of supernaturalism, located in the era's zeitgeist; science rather than magic.
I wonder if functionally there is much desirable psychological difference between aliens and spirits? They are probably founded on similar principles and psychological factors. Note, I am not considering in this account the more reasonable speculative notion that aliens may exist somewhere in reality. — Tom Storm
I wonder what counts as a receptive state? What are you thinking? A psychological state? My candidate explanations for this are personality, psychological health, and individual sense making shaped by culture. Same things that inform most of our choices. — Tom Storm
Same upbringing but they chose one of the two dominant belief systems in ther culture - Christianity and materialism. Why do people make such choices - why are some 'receptive' to religion and others to materialism/physicalism? I've often likened this to a sexual preference. We can't help what we are attracted to. The justifications and arguments are post hoc. — Tom Storm
I don't think it is a 'state of mind' as such that we're looking for. Just a worldview that includes, perhaps even embraces, ghosts and spirits and is therefore receptive to them. Which tends to result in an experience of them readily in ordinary events. A flash of light, a sudden breeze, a movement, a noise and, 'bang' it's a ghost or spirit. I have met many people who default to such interpretations regularly.
For those more elaborate (and much rarer) accounts were an entity appears and talks to the person - we can perhaps include lucid dreaming, wishful thinking, and other brain states. — Tom Storm
And yes, I do think that we experince things based on the culturally informed sense making tools and narratives we are immersed in. A person whose culture recognizes demons will see demons. A person whose culture recognizes djinns will see djinns.
I wonder if there is some similarity between some 'ghost stories' and UFO abduction stories. We can find hundreds of folk worldwide who are convinced they were abducted and probed by aliens. Is this, as Jung suggested, an expression of our psychological state, our anxieties and fears and, perhaps, an emerging spirituality/religion for this era of technology and science? — Tom Storm
The point being that morphic fields, and morphic resonance, provide a medium for what is perceived by us as ghosts. I will add that the existence of morphic resonance is on the whole rejected by most scientists, despite Sheldrake's claims to have found evidence for it, so I'm not saying you should believe it. Only that they at least provide a paradigm. — Wayfarer