- Evaluate one of Descartes’ arguments for substance dualism. Do you agree with
- Pick ONE of the following theories: dualism; behaviorism; the mind/brain
identity theory; the computational theory; or functionalism. What is one of the
main objections to this theory? Do you agree with the objection?
- Explain Searle’s Chinese room argument. Do you agree with the argument?
- What kinds of things have minds? Do any plants have minds? Do insects have
minds? Do some robots have minds? What are the minimal conditions that a
system must meet to count as having a mind?
- Evaluate Clark and Chalmers’ extended mind hypothesis. Are the arguments
they provide convincing?
- What are some of the ethical ramifications of the extended mind hypothesis?
- What kinds of cognitive enhancements are a threat to personal identity?
- What is phenomenal consciousness? Can it be explained in purely physical terms?
- Does Jackson’s thought experiment involving ‘Mary the neuroscientist’ show that
phenomenal consciousness is a non-physical feature of the mind?
- What kinds of nonhuman animals are self-aware, if any? What would constitute
evidence for self-awareness?
- Are any nonhuman animals phenomenally conscious? What would constitute
evidence for phenomenal consciousness in a nonhuman animal?
- What is the Turing test? Is it a good test?
isturbed by vicious distress in the North of England. The British National Party (BNP) had effectively fuelled a flame of doubt, ill will and doubt among Muslim and White people group of Bradford, Oldham and Burnley. A conflict between Muslims of mostly South Asian plummet, white radicals and the police brought about a portion of the most noticeably terrible race revolts in Britain. On the off chance that anything, the 'uproars' and occasions of 7/7 feature the need to take a gander at confidence and religion just as race as develops of ethnicity. The case of the South Asian Muslim people group in the North of England can't be viewed as absolutely dependent on confidence and religion, as Muslim from different locales, (for example, Europe and the Middle East) don't have the equivalent 'character'. So also simply race can't be viewed as markers of personality and ethnicity, as others of a similar race, the Punjabi Sikhs or the Indian Hindus, are ethnically comparable, yet were not part of this wonder. In the event that anything, at any rate for the south Asian Muslim people group, religion has a significant influence in characterizing their ethnicity. This discernment anyway may not be all around appropriate to different gatherings of Muslims or in fact south Asians, or if nothing else might not have as quite a bit of an effect in characterizing other gathering personalities. Tolerating religion is epitomized in ethnicity; the ascent of 'Islamophobia' brought about numerous British Muslims scrutinizing their personalities. Many have been on the 'brunt of doubt joined by antagonistic vibe, and have had questions thrown on them viewing their dedication as British residents' (Abbas, 2005). Besides 'Islamophobia' has turned out to be perceived as the main power of racial prejudice lately (Marsh and Keating, 2006), notwithstanding this youthful British South Asian Muslims still see as the most significant factor of their character, anyway they trust that this 'Islamic personality isn't contradictory with British national character' (Thomas, 2009p.5). English Muslims are conflicted between loyalties to their religion and culture and into receiving and absorbing into 'English' culture, which emerges in strife and character emergency. Youthful British Muslims are, to an ever increasing extent, incorporating a social hybridity of personality, picking and picking between estimations of their progenitors and the standards of British society (Akhtar , 2011).>GET ANSWER