By Peter Atterton, Matthew Calarco
Levinas on politics, postcolonialism and globalization, animals and the surroundings, and technology and know-how.
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Additional info for Radicalizing Levinas
Baars‘ model is certainly highly valuable in explaining a number of cognitive processes such as the subject‘s access to information, the influence of unconscious processors, voluntary control, reportability, etc. However, as Chalmers (1996) observes, the best that Baars‘ theory can do is to state that the information processed within the Global Workspace is experienced because it is globally accessible. But the question of why global accessibility should give rise to conscious experience remains unanswered.
However, since the requirement to believe that God exists is driven by the moral law (as a requirement of pure practical reason), he must also 25 26 To simplify presentation, I will not repeat the immortality condition, but take it as read. I think this claim is correct, but I will not attempt to defend it here. 238]. ‖ is not a command for action, but an ―‘ought‘ of evaluation‖: eventuation of the summum bonum is good for finite agents, but not a duty of finite agents because it is not within their power (individually or collectively) to bring it about.
According to what may be called the classical theory of Belief, as propounded by Locke and Price, Belief is a genus, the different species of which are its degrees, which range from Suspicion at the bottom of the scale to Conviction at the top of it. But this seems to me to misrepresent the way in which the verb ―believe‖ works. Thus it is correct to say ―The police suspect that Sykes did it, but they do not yet believe it‖. (They need more and better evidence for that). Again, if John is convinced that the Earth is flat, he will not say that he believes this; he will claim to know it.