{"id":2016,"date":"2025-02-09T13:28:53","date_gmt":"2025-02-09T21:28:53","guid":{"rendered":"https:\/\/alteritas.net\/alteritas\/?p=2016"},"modified":"2025-02-09T13:28:53","modified_gmt":"2025-02-09T21:28:53","slug":"deep-seek","status":"publish","type":"post","link":"https:\/\/alteritas.net\/alteritas\/2025\/02\/09\/deep-seek\/","title":{"rendered":"Deep Seek"},"content":{"rendered":"<p class=\"p1\"><span class=\"s1\">Deep seek<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Naturally, phenomenology and neuroscience find a convergence of common interests. However, primarily because of ontological disagreements between phenomenology and <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Philosophy_of_mind\">philosophy of mind<\/a>, the dialogue between these two disciplines is still a very controversial subject.[9] <\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Husserl himself was very critical towards any attempt to &#8220;naturalizing&#8221; philosophy, and his phenomenology was founded upon a criticism of <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Empiricism\">empiricism<\/a>, &#8220;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Psychologism\">psychologism<\/a>&#8220;, and &#8220;anthropologism&#8221; as contradictory standpoints in philosophy and logic.[10][11] The influential critique of the ontological assumptions of computationalist and representationalist cognitive science, as well as <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Artificial_intelligence\">artificial intelligence<\/a>, made by philosopher <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Hubert_Dreyfus\">Hubert Dreyfus<\/a> has marked new directions for integration of neurosciences with an embodied ontology. <\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">The work of Dreyfus has influenced cognitive scientists and neuroscientists to study phenomenology and <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Embodied_cognitive_science\">embodied cognitive science<\/a> and\/or <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Enactivism\">enactivism<\/a>. One such case is neuroscientist <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Walter_J._Freeman_(neuroscientist)\">Walter Freeman<\/a>, whose <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Neurodynamics\">neurodynamical <\/a> analysis has a marked Merleau-Pontyian approach.[12]<\/span><\/p>\n<p class=\"p1\"><span class=\"s2\">Wiki Dreyfus &lt;<span class=\"Apple-converted-space\">\u00a0 <\/span>Knowing-how and knowing-that<\/span><span class=\"s1\">. Research in psychology and economics has been able to show that Dreyfus&#8217; (and Heidegger&#8217;s) speculation about the nature of human problem solving was essentially correct. <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Daniel_Kahnemann\">Daniel Kahnemann<\/a> and <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Amos_Tversky\">Amos Tversky<\/a> collected a vast amount of hard evidence that human beings use two very different methods to solve problems, which they named &#8220;system 1&#8221; and &#8220;system 2&#8221;. System one, also known as the<span class=\"Apple-converted-space\">\u00a0 <\/span><a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Adaptive_unconscious\">adaptive unconscious<\/a>, is fast, intuitive and unconscious. System 2 is slow, logical and deliberate.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Deep seek Naturally, phenomenology and neuroscience find a convergence of common interests. However, primarily because of ontological disagreements between phenomenology and philosophy of mind, the dialogue between these two disciplines is still a very controversial subject.[9] Husserl himself was very critical towards any attempt to &#8220;naturalizing&#8221; philosophy, and his phenomenology was founded upon a criticism &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/alteritas.net\/alteritas\/2025\/02\/09\/deep-seek\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\"> &#8220;Deep Seek&#8221;<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-2016","post","type-post","status-publish","format-standard","hentry","category-post"],"_links":{"self":[{"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/posts\/2016","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/comments?post=2016"}],"version-history":[{"count":1,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/posts\/2016\/revisions"}],"predecessor-version":[{"id":2017,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/posts\/2016\/revisions\/2017"}],"wp:attachment":[{"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/media?parent=2016"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/categories?post=2016"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alteritas.net\/alteritas\/wp-json\/wp\/v2\/tags?post=2016"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}