Word Finder - cognition

definition

The process of knowing, of acquiring knowledge and understanding through thought and through the senses.

definition

A result of a cognitive process.

We cannot possibly have any cognition of how such an act is possible.

The foundations of cognition must be discovered by observation or analysis of experience so conceived.

The ultimate basis for the activity of cognition is given by the will.

We understand such data by the process of social cognition.

Tourette syndrome does not, in itself, negatively affect intelligence or cognition.

It was once believed that infants lacked the ability to think or form complex ideas and remained without cognition until they learned language.

This movement is said to go forth from God to the animated heaven, stars, visible world and man, which represent decreasing degrees of cognition.

But in this very cognition of self is involved the distinction of knower and known, from which proceeds the power to become spirit.

It is true that Leibnitz himself did not work out any complete doctrine of knowledge, but in the hands of his successors the theory took definite shape in the principle that the whole work of cognition is in essence analytical.

It follows from them that the relation of a real ground to that which is thereby posited or denied cannot be expressed by a judgment but only by means of a notion, which by analysis may certainly be reduced to yet simpler notions of real grounds, but yet in such a way that the final resort of all our cognition in this regard must be found in simple and irreducible notions of real grounds, the relation of which to their consequents cannot be made clear."

He is here at the point at which he remained for many years, accepting without any criticism certain fundamental notions as required for real cognition.

No glimmering of the further question, Whence come these notions and with what right do we apply them in cognition?

His long-continued reflection on the Wolffian doctrine of knowledge had made clear to him that synthetic connexion, the essence of real cognition, was not contained in the products of thinking as a formal activity of mind operating on material otherwise supplied.

Cognition is necessarily limited.

The result is a plethora of work on what has become known as embodied cognition.

Are all aspects of visuo-spatial cognition equally impaired in Williams Syndrome?

Here's hoping many more fruitful and funded years of research on spatial cognition can answer some of them.

What do we know about the nature of teacher cognition?

However, the implementation of agent cognition used in this model does support the explicit introduction of domain knowledge into the representation of cognition.

Peacocke himself has recently accepted that arguments from animal cognition do indeed force the acceptance of the Autonomy Thesis (Peacocke 2002 ).

Areas of Interest My key area of research in TESOL is language teacher cognition.

Self-consciousness, or the subject of the transcendental unity of apperception, was likewise impervious to cognition from the Kantian standpoint.

It is thus contrasted with metaphysics, which considers the nature of reality, and with psychology, which deals with the objective part of cognition, and, as Prof. James Ward said, "is essentially genetic in its method" (Mind, April 1883, pp. 166-167).

By it the theoretical and practical reason shall be shown to coincide; for while the categories of cognition and the whole system of pure thought can be expounded from one principle, the ground of this principle is scientifically, or to cognition, inexplicable, and is made conceivable only in the practical philosophy.

Some traces of this confused fashion of regarding sense-perceptions are left even in the Kritik, specially perhaps in the Aesthetik, and they give rise to much of the ambiguity which unfortunately attaches to the more developed theory of cognition.

The relation in which they stand to the categories or pure notions is ambiguous; and, when Kant has to consider the fashion in which category and data of sense are to be brought together, he merely places side by side as a priori elements the pure connective notions and the pure forms of perception, and finds it, apparently, only a matter of contingent convenience that they should harmonize with one another and so render cognition possible.

My main area of interest is the interaction between cortical and subcortical structures underlying human cognition, emotion and behavior.

Nevertheless, insights such as this can be integrated into contemporary scientific theorizing about cognition and the brain with surprisingly fruitful results.

A fourth change in cognition is that thinking tends to become multidimensional, rather than limited to a single issue.

Cognition can be defined as a process by which knowledge is gained from perceptions or ideas.

One of the basic aspects of an individual's ability to think and know (cognition) is how one is able to perceive certain stimuli.

Moreover, while Kant in a quite similar manner pointed out that intuition had special conditions, space and time, he did not show any link of connexion between these and the primitive conditions of pure cognition.

It does not seem necessary to endeavour to follow his minute examination of the principle of real cognition with the same fulness.

Feeling is not a mental function subordinate to cognition or volition, but of equal rank and authority; yet feeling, cognition and volition alike conduct to faith in the unknown Absolute, though by different paths and processes.

The senses, the sole source of knowledge, are supposed to yield us immediately cognition of individual things; phantasy (which Gassendi takes to be material in nature) reproduces these ideas; understanding compares these ideas, which are particular, and frames general ideas.

It is not a little remarkable that we should find in Hume, not only the sceptical dissolution of all fixity of cognition, which is the inevitable result of the individualist method, but also the clearest consciousness of the very root of the difficulty.

Thus, on the one hand, the individualist conception, when carried out to its full extent, leads to the total negation of all real cognition.

The metaphysical conception of the monads, each of which is the universe in nuce, presents insuperable difficulties when the connexion or interdependence of the monads is in question, and these difficulties obtrude themselves when the attempt is made to work out a consistent doctrine of cognition.

Up to the stage indicated by the Dissertation he had been attempting, in various ways, to unite two radically divergent modes of explaining cognition - that which would account for the content of experience by reference to affection from things without us, and that which viewed the intellect itself as somehow furnished with the means of pure, rational cognition.

An absolutely new conception of experience was necessary, if the fact of cognition was to be explained at all, and the various modes in which Kant expresses the business of his critical philosophy were merely different fashions of stating the one ultimate problem, differing according to the particular aspect of knowledge which he happened to have in view.

To inquire how synthetic a priori j udgments are possible, or how far cognition extends, or what worth attaches to metaphysical propositions, is simply to ask, in a specific form, what elements are necessarily involved in experience of which the subject is conscious.

How is it possible for the individual thinking subject to connect together the parts of his experience in the mode we call cognition?

The essence of cognition or knowledge was a synthetic act, an act of combining in thought the detached elements of experience.

Now synthesis was explicable neither by reference to pure thought, the logical or elaborative faculty, which in Kant's view remained analytic in function, nor by reference to the effects of external real things upon our faculties of cognition.

The modes under which it is possible for such given difference to become portion of the conscious experience of the ego, the modes under which the isolated data can be synthetically combined so as to form a cognizable whole, make up the form of cognition, and upon this form rests the possibility of any a priori or rational knowledge.

He treats the elements of cognition separately in connexion with the several subjective processes involved in knowledge, viz.

The consideration of the several elements which in combination make up the fact of cognition, or perception, as it may be called, contains little or nothing bearing on the origin and nature of the given data of sense, inner or outer.

For cognition there is requisite synthetic combination, and the intellectual function through which such combination takes place.

It appeared evident, then, to Kant that in the forms of judgment, as they are stated in the common logic, there must be found the analogues of the types of judgment which are involved in transcendental logic, or in the theory of real cognition.

The unity of the ego, which has been already noted as an element entering into the synthesis of cognition, is a unity of a quite distinct and peculiar kind.