A Mind of Its Own: How Your Brain Distorts and Deceives by Cordelia Fine

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By Cordelia Fine

Indicates the technology at the back of the fantastic methods your mind methods you in lifestyle. This paintings beneficial properties tales and revealing psychology. additionally it is chapters comparable to: The Immoral mind, and The Weak-Willed mind. 'A attention-grabbing, humorous, disconcerting and lucid book.' Helen Dunmore possibly your mind turns out to stumble whilst confronted with the thirteen instances desk, or many times fails to grasp parallel parking. yet you're accountable for it, correct? Sorry. re-evaluate. Dotted with well known causes of the newest examine and interesting real-life examples, psychologist Cordelia superb excursions the fewer salubrious part of human psychology. She exhibits that the human mind is in truth obdurate, emotional and deceitful, educating you every thing you usually desired to find out about the mind - and many you most likely didn't.

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THEAETETUS: You speak as the best informed of men, O Socrates.  However, before we follow Socrates into the birdcage, we ought to ask whether Plato's slab of wax has anything to do with Aristotle's and our own problem—the presence of the past.  Indeed, as soon as we enter the cage Socrates will further define such copresence in terms of presence at band (198d 7 and 200c 2: prokheiron).  Presuming that the second member of each of these pairs can be said to be.  In a sense, of course, we might say he "has" them all the time [aei ekhein] inasmuch as he possesses them [kektetai*], mightn't we?

But that in virtue of which like things are like, taking it up into themselves, is it not the form itself? By all means, of course.  And there will be no end The shapes flowed on to this appearance of new forms if the form is to be like that which has taken it up into itself. What you say is most revealing. Hence it is not through likeness that the other things take up the forms; rather, we must look for another way of partaking. Likely so.  An inquiry into memory as iconography must therefore confront the problem of likeness and difference with some perseverence— even if it should prove to be an exercise in futility.

Republic, Parmenides, Sophist, and Timaeus will prove to be further sources of Aristotelian iconography and engrammatology, and we shall turn to them as soon as we introduce a number of further details concerning the typos.  When Socrates begins to speak on behalf of Protagoras in a spirit of "fair play" (166), one of the first questions and replies he puts into Protagoras' mouth broaches the problem of mnemic presence. ) the presence and the mechanics of the pathos in memory are discussed in greater detail, in the hope of proving Protagoras wrong: SOCRATES: Imagine, then, for the sake of argument, that our minds contain a slab of wax [191c9: kerinon* ekmageion], which in this or that individual may be larger or smaller, and composed of wax that is comparatively pure or muddy, harder in some, more liquid in others, and sometimes of just the right consistency.

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