GSH Philosophy Final

(63) John McCarthy—the inventor of the term 'artificial intelligence'—has famously claimed that "even machines as simple as thermostats have beliefs" (qtd. in Postman, p. 111). Postman finds such a remark significant insofar as it shows how much the presence of machines has changed the way we think about ourselves. Explain.

"...it has redefined the meaning of the word 'belief.' The remark rejects the view that humans have internal states of mind that are the foundation of belief and argues instead that 'belief' means only what someone or something does". By this, Postman means that technology has led us to change the fundamental views that we have about anything.

(42) All change involves some _______ that persists through the change, where that _______ undergoes the change by losing one of a pair of contrary _______ and gaining the other. So, each and every change requires a ______ for the change and ______ gained/lost, or what Aristotle calls ______ and ______, respectively.

1. subject 2. subject 3. properties 4. subject 5. properties 6. matter 7. form

(33) (a) Hylemorphic dualists give a technical name to the substantial form of an organism. What is it? (b) Aristotle gives a technical name to the substantial form of a plant. What is it? (c) According to hylemorphic dualists such as Aristotle and Feser, what three powers do all mature, healthy plants have in common? (d) What is the technical name hylemorphic dualists give to the substantial form of a non-human animal? (e) What powers do all mature, healthy non-human animals have in common according to Aristotle? (f) What is the technical name that hylemorphic dualists give to the substantial form of a human being? (g) What powers do all mature, healthy human beings have in common? (h) Hylemorphic dualists suggest we should not confuse intelligence and rationality. What sorts of things can mature human beings do that, arguably, even extremely intelligent non-human animals such as dolphins and gorillas can't do? In other words, what sorts of things can a rational animal do that non-rational animals (apparently) can't do?

(a) soul (b) nutritive soul (c) grows, nourishes themselves, and participate in reproduction (d) sensitive soul (e) same as plants, along with the ability to sense and can move (f) intellectual soul (g) same as plants and animals, along with intellect (h) The ability to abstract universals from concrete situations, make judgements, ask questions, reason, and will.

(70) A culture's survival has having a common narrative as a necessary condition. Why? Why is it not also a sufficient condition?

A culture depends on a common narrative to survive because the narrative "gives meaning to the past, explains the present, and provides guidance for the future." However, a common narrative isn't a sufficient condition because immoral narratives exist, such as the one held by Nazi Germany in the 1930s. This narrative didn't protect the Nazis from falling apart.

(27) Be able to recognize the argument from personal identity against physical monism.

1- A compound physical object is numerically identical to an aggregate of physical simples 2- If an aggregate A and an aggregate A1 have numerically different parts, then A and A1 are not numerically identical collections 3- Therefore, if a compound physical object x and a compound physical object y are composed of numerically different parts, then x and y are not numerically identical physical objects 4- Human organisms undergo constant changes with respect to their parts 5- Therefore, if human persons are identical to human organisms, then any human person we call Kate today is not numerically identical to any human person we called Kate yesterday (no more than the human organism here, say sabrina, is numerically identical to a human organism over there, say Bailee) 6- If person S is morally responsible for a particular action A (murdering Joe) then it would be morally wrong to hold a numerically distinct person S1 morally responsible for A. 7- If human persons are identical to human organisms, then it is always morally wrong to hold a human person today morally responsible for things they did yesterday. 8- It is not the case that it is always morally wrong to hold a human person today morally responsible for things some human person did yesterday 9- Therefore, it is not the case that human persons are numerically identical to human organisms. 10- If it is not the case that human persons are numerically identical to human organisms, then physical monism is false.

(48) (a) What is the argument for a hylemorphic dualist account of mind that we talked about in class? (In your response to this question, mention the two premises and the conclusion of the argument.) (b) Draw on the power-point presentation on hylemorphic dualism and the professor's lectures in order to be able to recognize arguments in defense of the second premise of the argument for a hylemorphic dualist philosophy of mind that we discussed in class.

1. A theory is a better than another theory of mind if it makes sense of more data about persons and minds and raises fewer problems or puzzles. 2. Hylomorphic dualism does that.

(15) What is the argument from common speech?

1. All other things being equal, the way we commonly talk about reality is an accurate guide to reality. 2. The way we commonly talk about ourselves is not consistent with substance dualism, or perhaps, more specifically simple substance dualism. 3. Therefore we should reject (simple) substance dualism for some other hypothesis about the nature of human persons that is compatible with the way in which we talk about human persons.

(25) In class we emphasized two ways that an advocate of some sort of DI can defeat the causal interaction problem. Explain these two defeaters of the causal interaction problem.

1. Causation is simply constant conjunction, i.e., A and B happen at (roughly) the same time (in roughly the same place).We do observe a constant conjunction between these sorts of physical and mental events. Therefore, according to one prominent theory of causation, there is no interaction problem for DI. 2. If we wanna say DI is false bc we cant understand how a physical thing interacts w a nps, we have to reject physical monism and everything else bc we dont understand how p events effect p events.

(59) According to Postman, what are the three stages of medical practice?

1. Direct communication with the patients experiences based on patients reports and doctor's questions and observations. 2. Direct communication with the patients bodies through physical examination using carefully selected technologies. 3. Indirect communication with the patient's experience and body through technical machinery.

(17) What is the unity of the cognizer argument?

1. If SD is true, either (a) the non-physical substance which is identical to the self is what senses or (b) the five senses are powers that belong to the body and we don't really sense things, or (c) we are not one substance but two substances, a soul which thinks but does not smell things and a body that smells things but does not think. 2. Not (a); since sensing involves the use of physical organs, it does not make sense to say that a non-physical substance senses. Not (b) or (c) because we experience ourselves as being one substance that both thinks and senses 3. Therefore, not SD

(28) Be able to recognize the argument from libertarian free will for the falsity of physical monism.

1. If physical monism is true, then mental events are identical to physical events, i.e., certain chemical reactions in the brain. 2. Chemical reactions are sub-personal, i.e., they are not acts of persons, i.e., they do not have persons as their causes, but other chemical reactions. 3. Acts of libertarian free will are acts of persons. 4. Therefore, if mental events are chemical reactions in the brain, then we do not ever engage in acts of libertarian free will. 5. Therefore, if physical monism, then we do not ever engage in acts of libertarian free will. 6. We sometimes engage in acts of libertarian free will. 7. Therefore, physical monism is false.

(60) Postman draws three conclusions regarding the use of medical technologies within Technopoly. What are they?

1. Tech is not a neutral element in the practice of medicine. 2. Tech creates its own imperatives and creates a wide ranging social system to reinforce its imperatives 3. Tech changes the practice of medicine by redefining what doctors are, redirecting where they focus their attention, and reconceptualizing how they view their patients and illness.

(22) What are the two criticisms of epiphenomenalism we spoke about in class?

1. The agent argument against epiphenomenalism: If E is true, then our thoughts are not causally efficacious (have effects, and are therefore causes), which means psychological explanations are not good explanations of human behavior. Our thoughts are causally efficacious, which means psychological explanations are good explanations of human behavior. Therefore, E is not true. 2. The freedom and responsibility argument against epiphenomenalism: If E is true, we don't have LFW. We have LFW. Therefore, E is not true.

(43) If the matter or subject of a change is a (collection of) substance(s) or the forms or properties gained/lost in the change are merely accidental forms, then that change is an _________ change. In an accidental change one and numerically the same (collection of) substance(s) undergoes that change. Since _____________ change, i.e., a change involving a substance coming into or going out of existence, is a kind of change, the matter of substantial change is not a substance (recall: substances are not composed of substances); Aristotle calls the non-substantial matter of a substantial change ______ _______, i.e., matter that is not essentially configured by this or that kind of substantial form.

1. accidental 2. substantial 3. Prime matter

(23) (a) Physical monists are committed to the identity thesis. What is the identity thesis? (b) What is the correlation thesis? (c) Explain why the correlation thesis is not the same thing as the identity thesis. (d) Of the philosophies of mind we've studied, which accept the identity thesis? (e) Which can accept the correlation thesis?

A. Mental events are identical to physical events, or mental events are really nothing but physical events B. For a mental event M, there is some correlation physical event P C. If you accept the identity thesis, then you have to except the correlation thesis. If you accept the correlation thesis, then you do not necessarily have to accept the identity thesis, D. Physical Monism E. All of them

(45) The reality of the two kinds of change suggests there are two meanings we can give to 'matter' and two meanings we can give to 'form.' Define the following terms by making reference to change: accidental form; substantial form; substance; prime matter.

Accidental form: forms gained or lost in accidental changes. Substantial form: forms gained or lost in substantial changes. Substance: the matter of subject for accidental changes Prime matter: the matter of subject for substantial changes

(58) At the time the stethoscope was being introduced into medical practice in America, some doctors raised objections to its introduction. What was—according to Postman—the most serious objection to the introduction of the stethoscope?

Adding an instrument between the doctor and the patient would transform the practice of medicine. The traditional method of questioning patients and taking their reports seriously and making observations of their physical symptoms would become irrelevant. Doctors would lose the ability to conduct skillful examinations and would rely more on machinery.

(65) Why are computers the perfect tool for Technopoly?

Computers "think" rather than simply "doing work." Because of this, people have established so much faith in outcomes reached by computers that the continued use of computers has done nothing except reinforce the premise of Technopoly- "that technological innovation is synonymous with human progress."

(52) Postman constructs a taxonomy of culture based on the respective attitudes that different cultures have towards technology. List this taxonomy.

Cultures can be classified into three types: tool-using cultures, technocracies, and technopolies.

(7) Some philosophers and scientists object to substance dualism on the grounds that it is incompatible with an evolutionary account of human persons. In class, we mentioned two ways a substance dualist (who accepts the theory of evolution) might respond to that objection.

Either God puts the mind in the body supernaturally when someone reaches a certain intelligence When the brain grows big enough the mind emerges

(1) What is the mind/body problem?

How the mind and body are related

(40) What is basic claim (6) of hylemorphic dualism?

Human persons have souls that after they die, retain their identity, but are not the completeness of a person.

(10) In class, the professor mentioned four arguments for the reality of libertarian freewill. What are they?

If humans don't have LFW, they don't really make choices. Sometimes humans make choices. If humans never make choices, then their moral character is not up to them. Sometimes a human's moral character is up to them. If humans don't make choices, they aren't morally responsible for their actions. Humans are sometimes responsible for their actions. If humans aren't responsible for their actions, they never deserve reward or punishment. Humans sometimes deserve reward or punishment. Therefore, we have LFW.

(72) Given what Postman has said about the importance of common narratives, common traditions, and symbols for human happiness and meaning, identity a problem for life inside of Technopoly.

Inside of a Technopoly, one runs the risk of hearing only one narrative, of falling victim to Chimimanda Ngozi Adiche's "single story." One would only know of one way of life, of one way of being and one would be ignorant to other ways of living.

(55) What is the etymology of 'manufacture'? Assume that technocracies put an end—or make "obsolete"—"manufacture," in the medieval sense of the term; this gives us a way of seeing the difference between a tool-using culture and a technocracy. Explain.

Manufacture once meant "to make by hand." Tool-using cultures specifically focus on this meaning of the world manufacture, whereas technocracies manufacture tools by utilizing other sorts of tools to make the work easier.

(19) What is the privacy argument in defense of dualism?

Mental events are not the same as physical events, specifically brain events (dualism). Physical bodies and events are observed by the five senses. Mental events are not observable by the five senses, but are observed by introspection. Therefore, mental events are not physical bodies or events. Therefore, dualism is true.

(12) What is the causal interaction problem for DI?

Per DI, a non physical substance directly causally interacts w/ a physical substance and vice versa. If DI is plausible, then we should be able to explain #1 (see above) However, we can't explain #1 Therefore, DI is not plausible.

(39) Although human beings can't reason and will without their intellectual soul, it is not the intellectual soul that understands and wills, properly speaking, but rather the human being as a whole (who has the intellectual soul as a part) that reasons and wills. Motivate this hylemorphic idea by offering some analogies between the relation between the intellectual soul and human actions, on the one hand, and the relation between the organic (quantitative) parts of human beings and human actions, on the other.

Seeing: it isn't your eyes that see, it's you that sees. Thinking: Its not the brain that thinks, it's you. Feeling: It's not your hand that feels, it's you.

(44) Although some prime matter PM always has a substantial form of some kind or other at any or all the times it exists, PM can be configured by different _______ _____ at different times. For example, a sperm cell is a composite of a sperm cell substantial form and some prime matter before the sperm cell fertilizes a female gamete. Upon fertilizing a female gamete, the sperm cell and the female gamete both undergo substantial changes and a new substance, a human being, comes into existence. This new substance is composed, on the one hand, of a human substantial form, i.e., an intellectual soul, and, on the other hand, some prime matter, which prime matter is the prime matter from the female gamete substance plus the prime matter from the sperm cell.

Substantial forms

(35) In Feser's view, what is "essentially an artifact of the early modern philosophers' decision to abandon the hylemorphic conception of the world for a mechanistic one"?

The "mind/body" problem

(9) Rene Descartes argues for DI on the basis of the reality of libertarian freewill. Be able to recognize that argument.

The behavior of physical substances is causally determined (E must happen because of events that happen before E). If human behavior is not causally determined, humans are not physical substances. If humans have LFW, human's behavior is not causally determined. If humans have LFW, then humans are not physical substances. Humans have LFW. Therefore, humans are not physical substances. Humans ARE substances. Therefore, humans are [blank] substances or a compound of a [blank] substance and a [blank] substance. Human souls can directly causally interact with their bodies, and vice versa. Therefore DI is true.

(3) The philosophical position on the mind/body problem known as dualistic interactionism (DI) has two component parts, namely, substance dualism and interactionism. What is substance dualism?

The philosophy of mind that says the human mind is a non-physical substance, whereas the human body is a separate, physical substance

(4) What is simple substance dualism?

The position that accepts substance dualism, but further says the human person is identical to his or her mind(Angelism)

(32) What three things does the prime matter of a material substance S explain about S?

The prime matter of any material substance S makes sense of the reality of substantial changes (1) where substantial changes are both natural (2) and intelligible (3)

(31) What three things does a material substance S's substantial form explain about S?

The substantial form of a material substance S (e.g., a rose bush) is that metaphysical part of S that explains: (a) why S is what it is at time t (b) why S has the essential properties that it does (c) why S can remain numerically the same through time and change

(54) Postman contrasts Copernicus, Kepler, Galileo, Descartes, and Newton—whom he considers all "men of tool-using cultures"—with Francis Bacon—whom Postman describes as "the first man of the technocratic age" (p. 35). What's different (new) about Francis Bacon and his approach to science?

Unlike scientists before him, Bacon was the first to see that the advancements of science leads to the advancements of human happiness. He focused on technological advancement to advance society itself.

(5) What is compound substance dualism?

We are composed of an incorporeal and a corporeal part

(26) (a) One criticism of physical monism that we emphasized in class focuses on the importance of the identity thesis for physical monism. How does this argument go? (b) Review: what is the privacy argument for dualism—and so for the falsity of the identity thesis?

a. (1)If physical monism is true, then the identity thesis is true (2)If the identity thesis is true, then human mental events are identical to physical events (3)Human, mental events are not identical to physical events. (4)Therefore, the identity thesis is false Therefore, physical monism is false b. (1) Physical bodies and physical events are, in principle, observable by way of the 5 senses (2) Mental events are not observable by way of the 5 senses, but rather by introspection. (3) Therefore, mental events are not identical to physical events.

(14) (a) What is the Existence Argument? (b) What problem for the Existence Argument did the professor raise in class?

a. 1. If we can't directly observe a soul, then SD not possible. 2. We directly observe something either by extrospection or introspection. 3. We can't directly observe a soul by extrospection (the soul by definition is not something can be sensed) or introspection (when we introspect we do not observe the soul; at most we observe individual thoughts and beliefs) 4. therefore, we can't directly observe a soul 5. therefore, SD is not possible. b. if premise a is true, we can't reasonably believe quarks and other minds exist. Quarks and other minds exist, so this premise is false.

Essay/short answer section (74) Answer the following questions on dualistic interaction: (a) According to the definition the professor mentioned in class, what is a substance? (b) In class, we mentioned an Aristotelian axiom about substance. What is it? (c) Given the definition of substance we mentioned in class, is a frog a substance? Why or why not? (d) How did we argue in class that a frog leg (attached) is NOT a substance? (e) How did we argue in class that a frog leg (unattached) is NOT a substance? (f) How did we argue in class that an angel (understood in the Thomistic sense) IS a substance? (g) Why think Newton's first law of motion is NOT a substance? (i) The philosophical position on the mind/body problem known as dualistic interactionism (DI) has two component parts, namely, substance dualism and interactionism. What is substance dualism? (j) What is simple substance dualism? (k) What is compound substance dualism? (l) What is interactionism? (m) What is Simple Dualistic Interactionism? (n) What is Compound Dualistic Interactionism?

a. A concrete, individual being or thing that is either immaterial (non-physical; incorporeal) or, if material (physical; corporeal) is a "center" of action or activity. b. Substances are not composed of substances. c. Yes, it is a concrete, individual center of activity. d. It is not the center of activity. Aristotelian axiom. e. It is not an individual being, nor a center of activity. It no longer functions as a frog leg, but it functions as a group of cells. f.It is a concrete, individual, and incorporeal being. g.It is not concrete, individual, incorporeal, or a center of activity. h. The philosophy of mind that says the human mind is a non-physical substance, whereas the human body is a separate, physical substance. i. The position that accepts substance dualism, but further says the human person is identical to his or her kind (Angelism; the body is a vessel) j. We are composed of an incorporeal part and a corporeal part. k. The doctrine that says Mind can have direct causal influence on the body, and vice versa. Mind can have direct causal influence on itself. Bodies can have direct causal influence on other bodies, and vice versa. Minds can only have indirect causal influence on other minds. Mind can only have indirect causal influence on other bodies. l. Simple dualism combined with interactionism. m. Compound dualism combined with interactionism.

(61) (a) What is the English mathematician Alan Turing's test for whether something is intelligent (this is called the Turning test)? (b) Jospeh Weizenbaum created a machine, ELIZA, that passed the Turing test. Soon after, Weizenbaum took the machine off line and started writing a book, Computer Power and Human Reason. What were the central concerns of this book?

a. A machine was intelligent is it could exchange thoughts with a human being through typed messages. b. The book questioned the research programs working on AI, the assumption that computers should do anything they can do and how computers affect human outlook on the world.

(2) (a) According to the definition the professor mentioned in class, what is a substance? (b) In class, we mentioned an Aristotelian axiom about substance. What is it? (c) What is a concrete being? (d) Given the definition of substance we mentioned in class, is a frog a substance? Why or why not? (e) How did we argue in class that a frog leg (attached) is NOT a substance? (f) How did we argue in class that a frog leg (unattached) is NOT a substance? (g) How did we argue in class that an angel (understood in the Thomistic sense) IS a substance? (h) Why think Newton's first law of motion is NOT a substance? (i) Fill in the blanks: in class, the professor described substances as more ______ than their parts insofar as the parts of a substance _________ the being and activity of the substance of which they are parts.

a. A substance is a concrete, individual being or thing that is either immaterial or, if material, is a center of action or activity. b. Substances are not composed of other substances. c. Something that exists in space and time or can act as an agent or efficient cause d. Yes, because it is a concrete, individual, center of activity. e. It is not a center of activity. It is a part of a substance. f. It isn't an individual being, nor a center of activity. It doesn't function as a frog leg. It now functions as a group of cells. g. It is concrete and individual, and it is an incorporeal being. h. It isn't concrete, individual, incorporeal, or a center of activity. i. Unified/real, subservient

(30) (a) According to hylemorphic dualists, all material substances have two metaphysical parts. What two? (b) Through what sort of analysis or reflection do we discern that a material substance is composed of metaphysical parts? (c) Reflecting on the nature of what kind of being makes it most obvious that, in addition to quantitative parts, material substances have metaphysical parts? (d) Complete the following Aristotelian axiom about substances: "substances are not composed of ___________." (e) Given that axiom, the qualitative and metaphysical parts of material substances are therefore not themselves ____________, at least whenever they function as parts of a material substance.

a. A substantial form and prime matter. b. Philosophical reflection. c. Living, material substances d. Substances are not composed of other substances. e. substances.

(41) (a) According to common beliefs, there are two types of change. What two? (b) Changes such that a substance remains numerically identical through the change Aristotle calls _________ change. (c) There are changes where a substance comes into being or goes out of being. Aristotle calls such changes _________ changes.

a. Accidental change, substantial change b. Accidental c. Substantial

(21) (a) What are three arguments in defense of epiphenomenalism we spoke about in class? (b) What are the limitations for or potential problems with each of these arguments the professor mentioned in class?

a. Arguments for epiphenomenalism 1. the strength of scientific explanations argument (we can give an explanation of human behavior based entirely on physical explanations) --> we cant tho 2. the weakness of non-scientific explanations argument (scientific explanations are the only good explanations) --> wrong bc there are other explanations not involving science) 3. the good examples of epiphenomena argument. (touching a hot stove) --> not all things are like this for instance pain

(47) (a) What is the Cartesian assumption about matter? (b) Of the philosophies of mind we've studied, which accept the Cartesian Assumption? (c) Hylemorphic dualists reject the Cartesian Assumption. Explain.

a. Basically, the cartesian assumption says material substances must be able to be measured by physical means and be transient (non experiential) b.Substance Dualism, epiphenomenalists, and physical monists. c. Basically, the cartesian assumption says material substances must be able to be measured by physical means and be transient, but hylemorphic dualism rejects that and says some parts of the material world can't be measured empirically and are immanent.

(20) (a) According to dualistic interactionists, what kinds of causal relationships can exist between mental events and brain events? (b) According to epiphenomenalists, what kinds of causal relationships exist between mental events and brain events?

a. Causal relationships between 1. mind - direct causal -> body 2. mind - direct causal ->itself 3. body -dierct causal-> other bodies, vice versa 4. body -direct causal-> mind 5. mind -indirect causal-> other minds b. Mental events do not cause physical events or even other mental events, while physical events are capable of causing mental and other physical events.

(13) (a) What is the Essence Argument? (b) What problem for the Essence Argument did the professor raise in class?

a. Essence argument: If we can't understand the meaning of NPS, than substance dualism isn't plausible. b. The problem is with "we can't understand the meaning of NPS." Either it is (We can't give an empirically precise) or (philosophically precise description of a NPS. Therefore SD is not plausible.) so we don't know

(29) (a) What is the etymology of 'hylemorphic'? (b) Who is the ancient Greek philosopher who first speaks about material substances as hylemorphic compounds?

a. Hyle- matter, morph- form; matter-form dualism b. Aristotle

(16) (a) What is the brain trauma argument? (b) The brain trauma argument employs an analogy in order to express the relationship between the human soul and the human organism, as the substance dualist understands those things. What is the analogy? (c) The professor suggested an alternative analogy for the understanding the relation between the soul and human organism that the substance dualist might adopt. What analogy? (d) What objection, then, to the brain trauma argument did the professor emphasize in class?

a. If SD is true, then the mind is to the brain as Alfred is to his remote controlled airplane. b. Alfred and the Remote Controlled Airplane: if the mind is to the brain as a person is to their remote controlled airplane, then (c) when omes brain is in a state of serious trauma, the mind does not fall into an unconscious state or a state of reduced consciousness. But when ones brain is in a state of serious trauma, they do thereby fall into an unconscious state or a state of reduced consciousness Therefore, SD isn't true c. An axle and a wheel - wheel is the mind, axle is the body d. If the axle (body) is damaged, the wheel won't function properly. Vice versa, however, if the wheel (mind) is damaged, the axle (body) can still operate.

(73) (a) According to Postman, what can the individual do irrespective of what the culture is doing in order to fight against Technopoly? (b) According to Postman, what can a culture do irrespective of what any individual is doing in order to fight against Technopoly?

a. Individuals should try to be "loving resistance fighters" who "[understand] that technology must never be accepted as part of the natural order of things." b. We must create a strong public education system that stresses history, scientific mode of history, and knowledge of art and history.

(38) (a) "For Aquinas, intellect differs from sensation not just in degree, but in kind; and the difference between the will and merely animal appetite is similarly absolute" (Feser's Aquinas, p. 143). Explain how intellect differs from sensation in kind and not simply degree (see the pp. 143-144). (b) Explain how the will differs from merely animal appetite in kind and not merely in degree (see the marked paragraph on p. 149).

a. Intellect is irreducible to sensation because "sense is cognizant only of singulars," while intellect is "cognizant of universals." The 5 senses allow us to perceive individual and particular things, but intellect allows for the perception of things in more general terms. Sense is limited to corporeal things, while intellect is aware of incorporeal things. b. In animals the inclination can take the form of sensory appetites and they are moved to what they rationally apprehend. Will, according to Aquinas, a power that is drawn toward that which is apprehended by intellect.

(56) (a) According to Postman, Technopoly deprives us of something very important. What? (b) Explain Postman's immune system analogy for "diagnosing" the problem for human beings in a Technopoly mentioned in (a).

a. It deprives us from the social, political, historical, metaphysical, logical, or spiritual basis for knowing what is beyond belief. b.According to Postman, the immune system for information does not work so we have no defenses against over- accumulation information. So we experience information overload.

(49) Postman describes technology as both friend and foe. (a) In what ways is it obviously a friend? (b) According to Postman, in what ways is it a foe? (c) Why do so many people believe that technology is simply a friend and not also a foe?

a. It makes life easier, cleaner, and longer. In its lengthy, intimate, and inevitable relationship with culture, technology does not invite a close examination of its own consequences. It asks for trust and obedience in exchange for bountiful gifts. b. The gifts come with a cost. The uncontrolled growth of technology will destroy vital sources of humanity. It creates a culture without moral foundations. It undermines certain mental processes and social relations that make life worth living. c. Refer to part A. These good things are so amazing and controlling, no one notices the bad.

(51) (a) Why does Karl Marx think that Achilles is not possible after powder and shot have been invented? (b) Why does Marx think that the Iliad is not possible after the invention of the printing press? (c) What is the more general lesson here?

a. Karl Marx does not think that Achilles is possible because he was known for his hand-to-hand combat, but when guns were invented, his abilities and superiority became irrelevant. b. Marx doesn't think the iliad is possible because we no longer sing and tell the story how it was meant to, due to the invention of the printing press. c. The lesson here is that as new technologies are invented, they replace older forms of technology, which means we lose those older breakthroughs of technology.

(46) (a) Does the hylemorphic account of nature entail that compound substances are not composed of quarks, electrons, atoms, cells, etc.? Why or why not? (b) What does the hylemorphic theory entail about the ontological status of quarks, atoms, cells, etc., when they compose, for example, an organism?

a. No, because compound substances can still be composed of parts like atoms, it's just that in this case, the atoms are not considered substances. b. Atoms and quarks, by themselves, are substances, but when they compose organisms they are no longer substances. When that organism dies, they become substances (in organism form) again.

(76) Answer the following questions on Postman's Technopoly: (a) Explain the legend of Thamus and Theuth. (b) Postman thinks there are a number of sound principles contained in the legend of Thamus and Theuth, principles "from which we may begin to learn how to think with wise circumspection about a technological society" (p. 4). List, explain, and give examples of five of these principles. (c) According to Postman, what is the error in the judgment of Thamus?

a. Once, King Thames entertained the God Thuth, who was an inventor of many things. Thamus wanted some of these inventions for the invention, so Thuth told Thamus about his inventions. Thamus judged the inventions giving pros and cons. When writing came along, Thuth said it would improve both wisdom and memory of all Egyptians. Thamus countered by saying the Egyptians would rely on it too much, and have worse memories and wisdom, because they wouldn't by properly trained. b. • Students get overloaded with information and retain nothing. (Ex. Students study for a test, and the forget all the information after the test.) • People believe they are smarter than they actually are and damage themselves and society because of it. (Ex. Leaders making daring choices, which they believe are smart, that cause them to go bankrupt.) • Users of technology will stop using internal cognitive faculties. (Ex. Forgetting how to read analog clocks.) • Discoverers of new technology aren't the best judges of it. (Ex. You come up with an idea that you, a biased figure, think is great. Someone else points out all it's flaws, and tell you it isn't that great.) c. He believes that writing will be a burden to society and nothing but a burden.

(50) (a) Explain the legend of Thamus and Theuth. (b) Postman thinks there are a number of sound principles contained in the legend of Thamus and Theuth, principles "from which we may begin to learn how to think with wise circumspection about a technological society" (p. 4). List, explain, be able to recognize, and give examples of these principles. (c) According to Postman, what is the error in the judgment of Thamus?

a. Once, King Thamus entertained the God Theuth, who was an inventor of many things. Thamus wanted some of these inventions for the invention, so Theuth told Thamus about his inventions. Thamus judged the inventions giving pros and cons. When writing came along, Theuth said it would improve both wisdom and memory of all Egyptians. Thamus countered by saying the Egyptians would rely on it too much, and have worse memories and wisdom, because they wouldn't by properly trained. b. • Technologies are not metaphysically or morally neutral (ex. Printing and writing.) • Radical technologies create new definitions of old terms • The benefits and deficits of a new technology are not distributed equally: there are always "winners" and "losers" • Because changes brought about by technology are subtle and mysterious, it is not always clear, at least in early stages, who the "winners" and "losers" will be • The inventors of a tool often don't group the ideological bias of their own inventions • New technologies compete metaphysically with others • Technological change is neither simply additive or subtractive; rather it is ecological; "it changes everything" c. He believes that writing will be a burden to society and nothing but a burden.

(57) (a) According to Postman, what's the problem with HAGOTH? (b) How does Postman argue by analogy that there is also something wrong with intelligence tests? (c) How might we generalize the potential problem for offering technological solutions to social problems?

a. One problem with HAGOTH is that assumes that someone cannot tell a lie with a steady voice or cannot tell the truth in a quivering voice. It can also be seen as sexist or culturally biased. b. Postman argues there is something wrong with intelligence tests because it is assuming that their intelligence can be measured by a computer and it measures intelligence in an inaccurate way; it limits someone's intelligence to the replies from a computer. c. As we offer technological solutions to social problems, we become increasingly reliant on these technologies and we lose subjective forms of knowledge like personal judgements; it removes complexity, doubt, and ambiguity.

(8) (a) What is Simple Dualistic Interactionism? (b) Which ancient Greek philosopher is a good example of a simple dualistic interactionist? (c) What is Compound Dualistic Interactionism? (d) Name a 17th century philosopher who is a good example of a compound dualistic interactionist.

a. Simple dualistic interactionism is simple dualism combined with interactionism. b. Plato, duh. c. Compound dualistic interactionism is compound dualism combined with interactionism. d. Rene Descartes.

(67) (a) What is an invisible technology? (b) Why is language pure ideology? (c) Why is it especially difficult to detect the ideology of a language?

a. Something we dont think of as technology b.It divides the world and tells us how we think of things... think newspeak in 1984. c. language ideology is so ingrained in us and our society that it requires special training to notice.

(68) (a) Postman cites a number of reports from The New York Times at the beginning of chapter nine. Why? (b) Postman suggests there are three ideas central to scientism. List and explain. (c) What is Technopoly's "grand illusion"?

a. The New York Times is considered by many to be the "newspaper of public record" and may be assumed to be reporting the best of social science. b. 1. natural sciences study human behavior. 2. Social science generates specific principles which can be used to organize society on a rational and humane basis. 3. Faith in science can be a culture. c. Science has no more authority than we do to describe the human condition

(6) (a) What is interactionism? (b) Does a commitment to interactionism imply a commitment to the possibility of telepathy or telekinesis?

a. The doctrine that says Mind can have direct causal influence on the body, and vice versa. Mind can have direct causal influence on itself. Bodies can have direct causal influence on other bodies, and vice versa. Minds can only have indirect causal influence on other minds. Mind can only have indirect causal influence on other bodies. b. No, because telekinesis or telepathy would involve the mind having direct causal influence on other minds, but according to interactionism, the mind must go through both bodies to have influence on the other mind, making its influence indirect.

(18) (a) What is identity theory in the philosophy of mind? (b) Epiphenomenalists accept dualism. What is dualism in the philosophy of mind? (c) What is eliminative materialism? (d) Compare and contrast the dualism of substance dualists and the dualism of epiphenomenalists.

a. The idea that mental events are the same as physical events. b. A philosophy of mind that rejects the identity theory, and accepts that mental events are real. c. Just physical body, just physical events. d. E says there's no mind, only mental events. SD says there is a physical and non physical events.

(24) (a) What is the argument in defense of physical monism we emphasized in class? (b) Assuming the identity thesis is coherent, how does acceptance of the identity thesis potentially give an advantage to physical monism over dualistic interactionist theories of mind and epiphenomenalism?

a. The interaction of the mental and the physical argument for PM: 1. DI or PM or E 2. Mental events can directly cause physical events(the interaction intuition). 3. It does not make sense to say that physical events can directly cause non physical events (causal interaction problem) 4. DI is not compatible with 3, E is not compatible with 2 3 5. PM is compatible with both 2 and 3 b. Physical monism says mental events are just complicated physical events. The identity theory says mental events are identical to physical events, meaning PM accepts the identity theory while DI and E do not.

(53) (a) What is a tool-using culture, according to Postman? (b) What are the two qualifications that Postman offers in defining tool-using cultures in the manner he does. Give some of his examples. (c) What is a technocracy? (d) A technopoly?

a. The tool-using cultures invented tools to do two things: to solve specific and urgent problems of physical life, such as in the use of waterpower, windmills, and the heavy-wheeled plow; or to serve the symbolic world of art, politics, myth, ritual, and religion, as in the construction of castles and cathedrals and the development of the mechanical clock. Technology subserves culture. Marriage of tools and tradition. b. 1. Tool-using cultures are not necessarily impoverished technologically, and may even be surprisingly sophisticated. (Of course, some are still technologically primitive, and some have even displayed a contempt for crafts and machinery.) 2. Tool-using cultures, then may have many tools or few, may be enthusiastic about tools or contemptuous. (The name derives from the relationship between tools and the belief system or ideology of the culture. They are integrated into the culture in ways that do not pose significant contradictions to its significant worldview.) For example, the Golden Age of Greece produced no important technical inventions and could not even devise ways of using horsepower efficiently. An example is the European Middle Ages, where we find a very high degree of integration between its tools and its worldview. c. In a technocracy, tools play a central role in the thought-world of the culture. Everything must give way, in some degree, to their development. Tools are not integrated into the culture; they attack the culture. They bid to become the culture. As a consequence, tradition, social mores, myth, politics, ritual, and religion have to fight for their lives. d. A technopoly is "totalitarian technocracy," meaning that the society as a whole is dominated by technology, whether it be religion, art, family, politics, history, truth, privacy.

(64) Postman gives some examples of word usage that suggest we blur the line between human beings and machines. What examples? Can you think of some others?

a. The use of the word "belief" blurs the line between human beings and machines because it rejects that "humans have internal states of mind that are the foundation of belief and argues instead that 'belief' means only what someone or something does. And most important, this rejects the idea that mind is a biological phenomenon." Another word that contributes to this effect is "meaning." "Meaning also includes those things we call feelings, experiences, and sensations that do not have to be, and sometimes cannot be, put into symbols." (112-113) b. Another example would be the word "speech" which can be meant differently between human beings and machines. When referring to human speech it includes much more than machine "speech."

(11) (a) Distinguish specific, absolute, and numerical identity. (b) Be able to recognize the argument from personal identity in defense of DI.

a. specific identity- identical if they are the same species Absolute Identity- identical if they have all and only the same properties (CK & Superman) Numerical identity- identical if they are specifically identical and the same in number b. (1)compound physical object is numerically identical to the sum of it's parts (2)Human organisms undergo constant changes with respect to their parts. (3)Therefore, humans are numerically different from that same person yesterday. (4)If human persons are numerically identical to human organisms, then it is always morally wrong to hold a human person today morally responsible for things some human person did yesterday. (5) #4 is not intuitive or right. (6)Therefore, human persons are not numerically identical to human organisms. (7)If #6, then human persons are immaterial substances or compounds of an immaterial substance and a physical organism. (8)Human persons are immaterial substances or compounds of an immaterial substance and a physical organism.

(36) According to Feser, in order to understand hylemorphists such as St. Thomas Aquinas, what two views of the soul does one need to put out of one's mind?

a. the popular conception of the soul b. the standard modern philosophical conception

(69) (a) What is the educational philosophy, i.e., what is education for, according to Confucius? (b) Plato? (c) Cicero? (d) Thomas Jefferson? (e) John Dewey? (f) According to Postman, what is the purpose of education within Technopoly?

a. tradition = the best hope for social order. b. to produce philosopher kings. c. must free the student from the tyranny of the present. d. teach people how to be valuable citizens by refining their capacity for reasoned thought and strengthening their will to protect their liberties. e. help the student function without certainty in a world of constant change and puzzling ambiguities. f. getting a good job and being a baller

(37) (a) Explain the distinction between immanent and transeunt causation? (b) Give Feser's examples of these different kinds of causation. (c) Why do hylemorphists think this distinction is important?

a/b. Immanent- begins and remains within the agent or cause (an animal's digestive system) Transient- directed from the cause to an external effect (one rock knocking another rock off of a cliff) c. It is the key difference between living and nonliving things

(34) Feser gives at least six examples that illustrate his claim that "understanding Aquinas requires 'thinking outside the box' of the basic metaphysical assumptions . . . that contemporary philosophers take for granted. This is nowhere more true than where Aquinas's philosophy of mind is concerned" (p. 131). List Feser's six examples (see p. 131).

let go of mind body problem Different definition of soul intentionality is a feature of intellect. he also does not see "intentionality" in the exact same way as contemporary philosophers do. he is not a materialist nor a Cartesian Dualist; instead, he lies somewhere in between the two. even this middle position is not the same as contemporary philosophers' definition, known as "property dualism".

(71) Explain why symbols play such an important role in a cultural narrative.

symbols "call for respect and allegiance, even devotion" and give each narrative "its form and its emotional texture."

(62) What is the most comprehensive idea hidden within computer technology according to Postman?

that we are just a kind of computer

(66) Joseph Weizenbaum: "if the triumph of a revolution is to be measured in terms of the social revision it entrained, then there has been no computer revolution" (qtd. in Postman, p. 116). Explain.

the change may or may not be for the better