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Derealization is an alteration in the perception of the external world, causing those with the condition to perceive it as unreal, distant, distorted or in other words falsified. Other symptoms include feeling as if one's environment is lacking in spontaneity, emotional coloring, and depth. [ 1 ]
Many philosophers claim that it is incompatible to accept naïve realism in the philosophy of perception and scientific realism in the philosophy of science.Scientific realism states that the universe contains just those properties that feature in a scientific description of it, which would mean that secondary qualities like color are not real per se, and that all that exists are certain ...
The question is not therefore whether time forms an A- or a B-series; the question is whether time forms both an A- and a B-series, or only a B-series. The proponents of the B-view of time typically respond by arguing that even if events do not change their positions in the B-series, it does not follow that there can be no change in the B-series.
The Imaginary: A Phenomenological Psychology of the Imagination (French: L'Imaginaire: Psychologie phénoménologique de l'imagination), also published under the title The Psychology of the Imagination, is a 1940 book by the philosopher Jean-Paul Sartre, in which the author propounds his concept of the imagination and discusses what the existence of imagination shows about the nature of human ...
[20] [21] The distinction among types of history books rests upon the research techniques used in writing a history. Verifiability, accuracy, and openness to criticism are central tenets of historical scholarship. When these techniques are sidestepped, the presented historical information might be deliberately deceptive, a "revised history".
Philosophy of perception raises questions based on the evolutionary history of humans' perceptual apparatuses, particularly or especially individuals' physiological senses, described as "[w]e don't see reality—we only see what was useful to see in the past", partly suggesting that "[o]ur species has been so successful not in spite of our ...
Plato's Socrates says this kind of thinking is not a kind of sense at all. Aristotle, trying to give a more general account of the souls of all animals, not just humans, moved the act of perception out of the rational thinking soul into this sensus communis, which is something like a sense, and something like thinking, but not rational. [19]
A schema of empirical perception is a sketchy, imagined perception. Thus, a schema is the mere imagined form or outline, so to speak, of a real perception. It is related to an empirical abstract concept to show that the concept is not mere word-play but has indeed been based on real perceptions.