Dr. Stephen Hicks

Right, versus saying that the structures are there and what we have are just latent reception structures that if those structures happen to be present will be responsive. And that thing is all of the... the empiricists are saying. Now, all of the other stuff where we say, okay, the background set, I came to the slab with a background set, you came with a different background set.

And we start to say, what all goes into that background set?

And we start to say, what all goes into that background set?

And we start to say, what all goes into that background set?

Well, I think that's where philosophy is important. And we, as philosophers, I think, articulate, well, we have reason, we have emotions, we have memory, and there is something that physiologically goes on. You know, I have a body and it's all worked out. And that it's going to articulate the main capacities or the main faculties, but I think at a very general level.

Well, I think that's where philosophy is important. And we, as philosophers, I think, articulate, well, we have reason, we have emotions, we have memory, and there is something that physiologically goes on. You know, I have a body and it's all worked out. And that it's going to articulate the main capacities or the main faculties, but I think at a very general level.

Well, I think that's where philosophy is important. And we, as philosophers, I think, articulate, well, we have reason, we have emotions, we have memory, and there is something that physiologically goes on. You know, I have a body and it's all worked out. And that it's going to articulate the main capacities or the main faculties, but I think at a very general level.

And I think the philosophers have to work hand in hand with the neuroscientists and with the psychologists because and this is my complaint about early modern philosophy is it's not a very strong complaint but that they uh they were trying to do philosophy of mind and epistemology 300 years before we knew anything about neuroscience and 300 years before we really knew anything about psychology.

And I think the philosophers have to work hand in hand with the neuroscientists and with the psychologists because and this is my complaint about early modern philosophy is it's not a very strong complaint but that they uh they were trying to do philosophy of mind and epistemology 300 years before we knew anything about neuroscience and 300 years before we really knew anything about psychology.

And I think the philosophers have to work hand in hand with the neuroscientists and with the psychologists because and this is my complaint about early modern philosophy is it's not a very strong complaint but that they uh they were trying to do philosophy of mind and epistemology 300 years before we knew anything about neuroscience and 300 years before we really knew anything about psychology.

So it's a lot of failed experiments, right, along the way, or failed theories along the way. But the other thing, though, I would want to say is as we go on to develop what I think will be a better understanding of the mind, both epistemologically and metaphysically, is that we stop turning virtues into vices, as I think of it.

So it's a lot of failed experiments, right, along the way, or failed theories along the way. But the other thing, though, I would want to say is as we go on to develop what I think will be a better understanding of the mind, both epistemologically and metaphysically, is that we stop turning virtues into vices, as I think of it.

So it's a lot of failed experiments, right, along the way, or failed theories along the way. But the other thing, though, I would want to say is as we go on to develop what I think will be a better understanding of the mind, both epistemologically and metaphysically, is that we stop turning virtues into vices, as I think of it.

So to say, for example, you know, that we have, and then you talk about the base level, you know, the slap happens or there's something moves low to the ground and there's a direct automated, something that you didn't think about, didn't feel about connection to the spine and your body reacts in a certain way.

So to say, for example, you know, that we have, and then you talk about the base level, you know, the slap happens or there's something moves low to the ground and there's a direct automated, something that you didn't think about, didn't feel about connection to the spine and your body reacts in a certain way.

So to say, for example, you know, that we have, and then you talk about the base level, you know, the slap happens or there's something moves low to the ground and there's a direct automated, something that you didn't think about, didn't feel about connection to the spine and your body reacts in a certain way.

I want to say that's a good thing that has happened to human beings, that we have evolved certain automated physiological responses to certain kinds of sensory stimuli, rather than turning that into a vice or a bad thing.

I want to say that's a good thing that has happened to human beings, that we have evolved certain automated physiological responses to certain kinds of sensory stimuli, rather than turning that into a vice or a bad thing.

I want to say that's a good thing that has happened to human beings, that we have evolved certain automated physiological responses to certain kinds of sensory stimuli, rather than turning that into a vice or a bad thing.

And seeing that as, oh, well, if the human being has certain automated reflexes in place, that means we have to go down the road of subjectivity, that we're not really responding to reality and so forth. Or if we say we have emotions, which we do have emotions, and I think emotions are positive.