Cognitive science is the interdisciplinary, scientific study of the mind and its processes with input from linguistics, psychology, neuroscience, philosophy, computer science/artificial intelligence, and anthropology. It examines the nature, the tasks, and the functions of cognition. Cognitive scientists study intelligence and behavior, with a focus on how nervous systems represent, process, and transform information. Mental faculties of concern to cognitive scientists include language, perception, memory, attention, reasoning, and emotion; to understand these faculties, cognitive scientists borrow from fields such as linguistics, psychology, artificial intelligence, philosophy, neuroscience, and anthropology. The typical analysis of cognitive science spans many levels of organization, from learning and decision to logic and planning; from neural circuitry to modular brain organization. One of the fundamental concepts of cognitive science is that "thinking can best be understood in terms of representational structures in the mind and computational procedures that operate on those structures."
A concept is defined as an abstract idea. It is understood to be a fundamental building block underlying principles, thoughts and beliefs. Concepts play an important role in all aspects of cognition. As such, concepts are studied within such disciplines as linguistics, psychology, and philosophy, and these disciplines are interested in the logical and psychological structure of concepts, and how they are put together to form thoughts and sentences. The study of concepts has served as an important flagship of an emerging interdisciplinary approach, cognitive science.
The mind is that which thinks, imagines, remembers, wills, and senses, or is the set of faculties responsible for such phenomena. The mind is also associated with experiencing perception, pleasure and pain, belief, desire, intention, and emotion. The mind can include conscious and non-conscious states as well as sensory and non-sensory experiences.
The philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual data, in particular how they relate to beliefs about, or knowledge of, the world. Any explicit account of perception requires a commitment to one of a variety of ontological or metaphysical views. Philosophers distinguish internalist accounts, which assume that perceptions of objects, and knowledge or beliefs about them, are aspects of an individual's mind, and externalist accounts, which state that they constitute real aspects of the world external to the individual. The position of naïve realism—the 'everyday' impression of physical objects constituting what is perceived—is to some extent contradicted by the occurrence of perceptual illusions and hallucinations and the relativity of perceptual experience as well as certain insights in science. Realist conceptions include phenomenalism and direct and indirect realism. Anti-realist conceptions include idealism and skepticism. Recent philosophical work have expanded on the philosophical features of perception by going beyond the single paradigm of vision.
Perception is the organization, identification, and interpretation of sensory information in order to represent and understand the presented information or environment. All perception involves signals that go through the nervous system, which in turn result from physical or chemical stimulation of the sensory system. Vision involves light striking the retina of the eye; smell is mediated by odor molecules; and hearing involves pressure waves.
In their most common sense, the terms thought and thinking refer to conscious cognitive processes that can happen independently of sensory stimulation. Their most paradigmatic forms are judging, reasoning, concept formation, problem solving, and deliberation. But other mental processes, like considering an idea, memory, or imagination, are also often included. These processes can happen internally independent of the sensory organs, unlike perception. But when understood in the widest sense, any mental event may be understood as a form of thinking, including perception and unconscious mental processes. In a slightly different sense, the term thought refers not to the mental processes themselves but to mental states or systems of ideas brought about by these processes.
An illusion is a distortion of the senses, which can reveal how the mind normally organizes and interprets sensory stimulation. Although illusions distort the human perception of reality, they are generally shared by most people.
Gestalt psychology, gestaltism, or configurationism is a school of psychology and a theory of perception that emphasises the processing of entire patterns and configurations, and not merely individual components. It emerged in the early twentieth century in Austria and Germany as a rejection of basic principles of Wilhelm Wundt's and Edward Titchener's elementalist and structuralist psychology.
The Eight Consciousnesses is a classification developed in the tradition of the Yogācāra school of Mahayana Buddhism. They enumerate the five sense consciousnesses, supplemented by the mental consciousness (manovijñāna), the defiled mental consciousness (kliṣṭamanovijñāna), and finally the fundamental store-house consciousness (ālāyavijñāna), which is the basis of the other seven. This eighth consciousness is said to store the impressions (vāsanāḥ) of previous experiences, which form the seeds (bīja) of future karma in this life and in the next after rebirth.
Experience refers to conscious events in general, more specifically to perceptions, or to the practical knowledge and familiarity that is produced by these processes. Understood as a conscious event in the widest sense, experience involves a subject to which various items are presented. In this sense, seeing a yellow bird on a branch presents the subject with the objects "bird" and "branch", the relation between them and the property "yellow". Unreal items may be included as well, which happens when experiencing hallucinations or dreams. When understood in a more restricted sense, only sensory consciousness counts as experience. In this sense, experience is usually identified with perception and contrasted with other types of conscious events, like thinking or imagining. In a slightly different sense, experience refers not to the conscious events themselves but to the practical knowledge and familiarity they produce. In this sense, it is important that direct perceptual contact with the external world is the source of knowledge. So an experienced hiker is someone who actually lived through many hikes, not someone who merely read many books about hiking. This is associated both with recurrent past acquaintance and the abilities learned through them.
In philosophy of perception and epistemology, naïve realism is the idea that the senses provide us with direct awareness of objects as they really are. When referred to as direct realism, naïve realism is often contrasted with indirect realism.
In the philosophy of perception and philosophy of mind, direct or naïve realism, as opposed to indirect or representational realism, are differing models that describe the nature of conscious experiences; out of the metaphysical question of whether the world we see around us is the real world itself or merely an internal perceptual copy of that world generated by our conscious experience.
A sensorium (/sɛnˈsɔːrɪəm/) is the apparatus of an organism's perception considered as a whole, the "seat of sensation" where it experiences, perceives and interprets the environments within which it lives. The term originally entered English from the Late Latin in the mid-17th century, from the stem sens- ("sense"). In earlier use it referred, in a broader sense, to the brain as the mind's organ. In medical, psychological, and physiological discourse it has come to refer to the total character of the unique and changing sensory environments perceived by individuals. These include the sensation, perception, and interpretation of information about the world around us by using faculties of the mind such as senses, phenomenal and psychological perception, cognition, and intelligence.
Association of ideas, or mental association, is a process by which representations arise in consciousness, and also for a principle put forward by an important historical school of thinkers to account generally for the succession of mental phenomena. The term is now used mostly in the history of philosophy and of psychology. One idea was thought to follow another in consciousness if it were associated by some principle. The three commonly asserted principles of association were similarity, contiguity, and contrast, numerous others had been added by the nineteenth century. By the end of the nineteenth century physiological psychology was so altering the approach to this subject that much of the older associationist theory was rejected.
In Kantian philosophy, a transcendental schema is the procedural rule by which a category or pure, non-empirical concept is associated with a sense impression. A private, subjective intuition is thereby discursively thought to be a representation of an external object. Transcendental schemata are supposedly produced by the imagination in relation to time.
Apperception is any of several aspects of perception and consciousness in such fields as psychology, philosophy and epistemology.
A mental representation, in philosophy of mind, cognitive psychology, neuroscience, and cognitive science, is a hypothetical internal cognitive symbol that represents external reality or its abstractions.
Irreducible Mind: Toward a Psychology for the 21st Century is a 2007 psychological book by Edward Francis Kelly, Emily Williams Kelly, Adam Crabtree, Alan Gauld, Michael Grosso, and Bruce Greyson. It attempts to bridge contemporary cognitive psychology and mainstream neuroscience with "rogue phenomena", which the authors argue exist in near-death experiences, psychophysiological influence, automatism, memory, genius, and mystical states.
Khyātivāda is the term used to refer to the Indian Theories of Perceptual Error – khyāti (ख्यातिः) besides referring to 'fame', 'renown' etc., in Samkhya philosophy refers to the 'erroneous conception' or 'false apprehension', and vāda means - 'proposition', 'discourse', 'argument'. These are all theories that deal with the nature of the object of illusory perception and not with the nature of the subject, whether the error consists in the object or in the subject’s cognition. There are five principal theories dealing with perceptual errors, which are:-
The Theravāda Abhidhamma is a scholastic systematization of the Theravāda school's understanding of the highest Buddhist teachings (Abhidhamma). These teachings are traditionally believed to have been taught by the Buddha, though modern scholars date the texts of the Abhidhamma Piṭaka to the 3rd century BCE. Theravāda traditionally sees itself as the vibhajjavāda, which reflects the analytical (vibhajjati) method used by the Buddha and early Buddhists to investigate the nature of the person and other phenomena.
