This now-classic work challenges what Ryle calls philosophy's "official theory," the Cartesians "myth" of the separation of mind and matter. Ryle's linguistic analysis remaps the conceptual geography of mind, not so much solving traditional philosophical problems as dissolving them into the mere consequences of misguided language. His plain language and esstentially simple purpose place him in the traditioin of Locke, Berkeley, Mill, and Russell.

In the 20th century theorists of mind were almost exclusively concerned with various versions of the materialist thesis, but prior to current debates accounts of soul and mind reveal an extraordinary richness and complexity which bear careful and impartial investigation. This book is the first single-authored, comprehensive work to examine the historical, linguistic and conceptual issues involved in exploring the basic features of the human mind - from its most remote origins to the beginning of the modern period. MacDonald traces the development of an armature of psychical concepts from the Old Testament and Homer's works to the 18th century advocacy of an empirical science of the mind. Along the way, detailed attention is paid to the Presocratics, Plato, Aristotle, the Stoics and Epicurus, before turning to look at the New Testament, Neoplatonism, Augustine, Medieval Islam, Aquinas and Dante. Treatment of Renaissance theories is followed by an unusual (perhaps unique) chapter on the words "soul" and "mind" in English literature from Chaucer to Shakespeare; the story then rejoins the mainstream with analyses of Descartes, Spinoza, Leibniz, Hobbes, Locke, Berkeley, and Hume. Chapter-focused bibliographies.

Gilbert Ryle’s 1949 The Concept of Mind is now famous above all as the origin of the phrase “the ghost in the machine” – a phrase Ryle used to attack the popular idea that our bodies and minds are separate. His own position was that mental acts are not at all distinct from bodily actions. Indeed, they are the same thing, merely described in different ways – and if one cuts through the confusing language of the old philosophical debates, he suggests, that becomes clear. While, in many ways, modern philosophers of mind have moved on from or discarded Ryle’s actual arguments, The Concept of Mind remains a classic example of two central critical thinking skills: interpretation and reasoning. Ryle was what is known as an “ordinary language” philosopher – a school who considered many philosophical problems to exist purely because of philosophical language. He therefore considered his task as a philosopher to be one of cutting through confusing language, and clarifying matters – exemplifying the critical thinking skill of interpretation at its best. Rather than adding to philosophical knowledge as such, moreover, he saw his role as one of mapping it – giving it what he called a “logical geography.” As such, The Concept of Mind is also all about reasoning: laying out, organizing, and systematizing clear arguments.

This is Szasz's most ambitious work to date. In his best-selling book, The Myth of Mental Illness, he took psychiatry to task for misconstruing human conflict and coping as mental illness. In Our Right to Drugs, he exposed the irrationality and political opportunism that fuels the Drug War. In The Meaning of Mind, he warns that we misconstrue the dialogue within as a problem of consciousness and neuroscience, and do so at our own peril.

This book formulates a nomiotic-wave theory of the mind grounded in six fundamental aspects: 1) the mind is different from the brain as a whole because its processes directly involve the neocortex; 2) the mind generates significant processes and configurations; 3) the mind possesses an architecture and works with operational modalities; 4) the mental processes work with the transmission of informational waves; 5) the mind consists of several minds or mental units that operate independently or in synergy with each other in a parallel and syntotic way; and 6) the mind possesses a logic that is called inherent logic. Chapter One introduces the concept of monist dualism, while Chapter Two explores the differences between brain processes and configurations and mind processes and configurations. Chapter Three presents the nomiotic theory of the mind, the fundamental characteristic of which is the generation and processing of significances (nomiosis). Chapters Four and Five take into consideration the architecture of the mind and the formation of mental structures that are called nomiotic or bearers of significances (nosemes, menemes, propagemes and noograms), and introduce inherent logic. Chapters Six to Nine analyse various topics that complete the nomiotic-wave theory of the mind, including awareness, mind-body relations, history of the mind, other minds, and the relations between the mind and the world.

Scholarly reflection on kindness raises a variety of issues and perspectives. In order to consider the impact of kindness on various aspects of human existence, it is first necessary to give it a concrete meaning. This seemingly simple task turns out to be quite challenging. The prevailing definitional chaos in the literature, the lack of consensus on basic terminological assumptions, indicates a deficit in the theoretical understanding of the concept of kindness and, perhaps more importantly, poses a problem when attempting to verify existing empirical findings, raising doubts about the generalizability of the conclusions and possible comparative studies. The book is an attempt to clarify the definition of the phenomenon of kindness. It is the result of the first research of its kind and carried out on such a scale in Poland. The main aim of the study was to determine how Polish youth understands the concept of kindness.

The Meaning of Shinto was first published in 1935, revealing an insightful understanding of spirituality, mythology, and creativity as these concepts specifically relate to Shinto. Mason traces the development of Shinto from its origins to the 20th century, showing how the vibrancy of any spirituality centers on both its intuitive origins as well as on conscious, contemporary understanding.

"Theory of mind" is the phrase researchers use to refer to children's understanding of people as mental beings, who have beliefs, desires, emotions, and intentions, and whose actions and interactions can be interpreted and explained by taking account of these mental states. The gradual development of children's theory of mind, particularly during the early years, is by now well described in the research literature. What is lacking, however, is a decisive explanation of how children acquire this understanding. Recent research has shown strong relations between children's linguistic abilities and their theory of mind. Yet exactly what role these abilities play is controversial and uncertain. The purpose of this book is to provide a forum for the leading scholars in the field to explore thoroughly the role of language in the development of the theory of mind. This volume will appeal to students and researchers in developmental and cognitive psychology.

This book explores an important concept within the Buddhist Mahāyāna tradition, bodhicitta. This term appears frequently in Sanskrit literature relating to the spiritual practices of the bodhisattva in Mahāyāna Buddhism and has been variously translated as "thought of enlightenment" or "desire of enlightenment." Francis Brassard offers a contextual analysis of bodhicitta based on the presuppositions underlying the spiritual practice of the bodhisattva. Since the understanding that emerges involves how one ought to view the process of spiritual transformation, this work contributes to Buddhist psychology and soteriology in particular, and to comparative religions in general. The book surveys the various interpretations of the concept of bodhicitta, analyzes its possible functions in the context of the spiritual path of the aspirant to enlightenment, and discusses an understanding of bodhicitta in the context of the Śāntideva's Bodhicaryāvatāra.

Over the last 35 years, studies focusing in young children’s knowledge about the mental world have developed into an important area. This body of social knowledge is called theory of mind, which refers to the individuals’ ability to interpret and anticipate the other individuals’ thinking, feeling, and behavior based on their interpretation of the situation. Many researchers and theorists believe that a representational theory of mind offers a basis for various critical facets of social-cognitive performance, such as teaching and learning, lying and pretending, making and keeping friends, and social learning more generally. The purpose of this volume is to share a collection of research strands on theory of mind research. It describes its historical roots and suggests improved alternatives. The focus of the volume is to provide a review and critical analysis of the literature on a contemporary domain of knowledge on young children’s Theory of Mind. For several decades scholarly research on theory of mind has been flourishing and a collection of new publication outlets have emerged such as the ones reviewed in the volume, which offers a thorough critical analysis of the research in contemporary perspectives on research in theory of mind in early childhood education. The researchers who conducted the critical analyses of the reseearch focused on understanding the mind in relation to (1) young children, (2) several assessment procedures, (3) metacognitive and neuroscientific processes, (3) emotion and educational representations, (4) interaction of social and cultural elements, and (5) inferences and future research directions. The work of these scholars can help guide those researchers who are interested in pursuing studies in early childhood theory of mind in a specific area of study.