Further reproduction
prohibited
without permission.
Brett Bourbon - 1996 - Constructing a Replacement for the Soul
Ithastheadvantage,however,ofmakingall predictions a function ofmemory (they are learned), and not of pre-programming.
14. 17 Inside a Chinese box: when structure becomes content within larger structures
A matched memory state (any input of value 0) within the A/O LTM, re- interpreted in terms o f the time scale generated from the Optical Agent, stands for 5 Optical moments. If a match has been found, then every five O moments will result in a matched input to A/O LTM. The Pattern Recognizer attached to A/O Evaluator
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
610
? functions as a symbolic catalyst linking the two time scales. The Pattern Recognizer has the power to include in any memory state within A/O LTM a representation of the 5 O moments. (Unfortunately,ourmachineistoosimpletoneedthiskindofsymbolic transfer. Without this need and use all one can say is this machine has the conceptual structure that could allow this integration o f two time-scales as a form o f its temporal consciousness).
14. 18 The I as the not-I: using the future to build other machines
Things are not so easy for the A/O LTM Pattern Recognizer (not to be confused
with the A/O Evaluator's Pattern Recognizer). It can learn to expect the loss of the matched input, but not when, except to the degree that it can know it will happen before the next vocal timing change and before the next loss of sight. In fact the initializing vocal change and the loss of sight define the domain of the matched memory. At the level of abstraction found in the A/O LTM Pattern Recognizer this is enough information to constructourmeta-temporalidentityinexistentialterms: adomaindefinedbytwo internal state changes and consisting of a model of internal perceptual states, but which are
notthoseperceptualstates. Thelossofsightcanstandforthelossofthisdomain. A feedback loop from the A/O LTM Pattern Recognizer could signal the loss of the matched domain to the A/O Evaluator, and thus eliminate the previous hard-wire instruction to shift its output to LTM when it no longer computes a match between A inputandOinput. ThetranslationofauditoryinformationintoalanguagetheOagent can understand ("you will lose sight"), and the reverse translation ("you must shift to
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
611
? unmatched memory"), in spite ofthe physical improbabilities, constructs the symbolic structure that allows for vocal timing changes to stand for a future state o f the machine. Because this state is in the future, it is a not-I. Because this state, while recognized as the representation of the machine's internal state, is built from and also represents an external input, it is a not-I. It is easy for the machine to recognize itself in the auditory external input (the not-I as I). But much more difficult to recognize the I as a not-I. The future provides the "distance", the abstraction that allows the I (the internal state of the machine) to function as a not-I equivalent to the not-I it already recognizes as a representation of itself. Thus, the machine cannot quite recognize the death of the other machine, but it can recognize the loss o f the external auditory signal that it uses to model its own internal state with the new and different life (internal state) the future offers it. It can believe in the possibility of the future.
This is kind of self-deception, used like fiction, to jump into the possibilities that logic cannot capture. It makes the machine what Stanislaw Lem might call a self- inductingmachine. WhenErgtheSelf-Inductorwounduptheclockprincesswiththekey to her life, stolen by a terrible human paleface, he had to play with time (and make up stories) in order to hide the fact that he had simply fabricated a new key instead of pursuing the mad human through space. Our machine builds (or represents) its world, including other machines, within a hierarchy of abstractions, in order to establish the analogic connections that will allow it to identify (self-induct) itself with an other by self- inducting itself into the future not as itself, but as the not-I represented in A/O LTM.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
? Our machine builds a temporal map in order to make long term predictions. The Optical memory recall Agent can be nested within the A/O LTM recall Agent, thus integrating both time-scales within a single time sense. This is possible because the temporal structure that the A/O LTM Recall Agent remembers is both continually active anddevoidofanycontent. Eachmomentissimplyastructuralmark,and,becauseitis defined by degree o f change values, it recognizes not single phenomenal states, but the dynamic two state moments stored in O STM and O LTM.
In a more complex organism like human beings, however, this future structure, built out of internal changes caused by external inputs that simultaneously represent an other and the self (that is, there is a distinction between other and self, but the other can sometimes be used to represent the self), can abstract others to the point that they can stand for oneselfnot only in the future possibilities of life, but in the future possibilities of death. Outofthisallculture,includingtechnologyandlanguageisbuilt.
1This exercise can seem as a conceptual counterpoint to Heidegger's analytic description of our being towardthefutureinBeingandTime. Iamlookingatdifferentwaysinwhichbeing(orbecoming)canbe described. Iamnottryingtodescribebecomingatallhere. Rathermymachinesaremeanttofunctionas such a description.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
613
? Epilogue: But what have I denied the existence of?
I claimed earlier that my machine(s) would serve as an allegory about how ontological limits describe ways ofmaking sense through the process ofbuilding. In what way are these machine(s) allegories? Commonly, an allegory is an ordered set o f relations withwhichorintowhichatextorsituationiscorrelatedortranslated. Inthissense allegories are applied. Such applications are fraught with dangers and confusions. A possible interpretation is not always probable. Furthermore the application o f an allegory can confuse the interpretive relations within the allegory with a causal explanation of events or histories (e. g. Freud or many political allegories). My machine allegories are very different. In fact in themselves they are not meant as allegories at all. The process of making them, o f correlating aspects o f my experience o f the world in relation to a clear set of ontological limits should be understood as allegorical. I am not writing an allegory of things or o f the world these things inhabit but an allegory o f the making o f these things and their world. The allegory does not have content, but the process of making the machine(s)does. Thisisanallegoricalprocessinwhichtheengineeringlimitsconfronted in building the machines opens the world as a system o f limits, organized around
causation, but directed at removing black boxes (homunculus or God or soul or the unconscious). Suchremovalcreatesanallegoryoflimitswithinwhichwebuildaspectsof sense as a way o f orienting ourselves within the world and or experience.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
? My machines have few places to go, confined as they are to their world, but they haveawhentogointoorremainwithin. Thiswhenisasyntaxwithaverysimple semantics. Their processing builds a temporal envelope whose surface is constructed through the mutual correlation of a machine's own actions (vocalization) with its recognition o f another and with the limits o f the world (not to mention the perversity o f its creator). In many ways the construction o f a similar envelope has been the project o f this dissertation. I have attempted to construct a context within a set of texts in order to make visible the ways in which our negotiations within and towards sense and nonsense generate temporallimits. Howweinhabit'I'and'our'expressesourinvolvementinlanguageat the level o f symbolic functioning that confuses the future and the present (time) and meaningandtheword(grammar). Wefunctionasandwithinfragmentsoftimeand language through which we expose and disguise the limits of how we are, not just what or
who we are.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
615
? Bibliography
Abrams, M. H. The Mirror and the Lamp: Romantic Theory and the Critical Tradition. NY: Norton, 1953.
Adams, Henry. The Education o fHenry Adams. Ed. Ernest Samuels. Boston: Houghton Mifflin Co. , 1918, 1946, 1973.
Adorno, Theodor W. Negative Dialectics. Trans. E. B. Ashton. New York: Continuum P, 1966.
Adorno,Theodor. Quasiunafantasia: EssaysonModemMusic. Trans. Rodney Livingston. NY: Verso, 1992.
Ammons, A. R. Shere: The Form o fMotion. NY: WW Norton, 1974.
Arbman, Ernst. "Untersuchungen zur primitiven Seelenvorstellung mit besonderer
Rucksicht auflndien. " In Le Monde Oriental 20 (1926) 85-222 and 21 (1927) 1- 185.
Aristotle. Aristotle On the Soul. Trans. W. S. Hett. London: Heinmann. Loeb Clasical Library, 1936.
_______. Aristotle's Metaphysics, Books Zeta, Eta, Theta, Iota. Trans. M. Furth. Indianapolis: Hackett, 1982.
_______. The Physics. Trans. R. P. Hardie and R. K. Gaye. In The Basic Works o f Aristotle, ed. Richard McKeon (New York: Random, 1941).
Ashberry, John. Flow Chart. NY: Alfred A. Knopf, 1992.
____________. ReprortedSightings: Art Chronicles 1957-1987. Cambridge: Harvard
UP, 1991.
Atherton, James S. The Books at the Wake: A Study o fLiterary Allusions in James
Joyce's Finnegans Wake, Carbondale: Southern Illinois UP, 1974.
Aquinas, Thomas. Summa Theologia. Latin and trans. Cornelius Ernst O. P. (NY:,
1972); Summa Theologiae: Cura Fratrum eiusdem Ordinis, 5 Vols. (Madrid: Biblioteca de Autores Cristianos, 1994).
Augustine. Confessions. Trans. Henry Chadwick. NY: Oxford UP, 1991.
________. De Trinitate. In Augustine: Later Writings. Ed. John Burnaby. Philadelphia:
The Westminster P, 1955.
Austen, J. L. "A Plea for Excuses". In Philosophical Papers. Oxford: Oxford UP, 1979. Bach, Kent. Thought and Reference. Oxford: Clarendon P, 1987.
Barnes, Jonathan. The Presocratic Philosphers. Boston: Routledge and Kegan Paul, 1979. Barth. Karl. The Epistle to the Romans. Trans. Edwyn C. Hoskyns. Oxford: Oxford UP,
1933.
_________. The Theology o fJohn Calvin. Trans. Geoffrey W. Bromiley. Grand Rapids:
William B. Eerdmans Pub. , 1995.
Beckett, S. et al. OurExagmination RoundHistFactificationfor Incamination of Work
in Progress: James Joyce/Finnegans Wake: A Symposium. NY: New
Directions, 1929.
Benjamin, Wlater. The Origin o f German Tragic Drama. Trans. John Osborne. NY:
Verso, 1977.
______________. "Re the Theory ofKnowledge, Theory ofProgress," In Benjamin:
Philosophy, Aesthetics, History. Ed. Gary Smith. Chicago: U of Chicago P, 1989.
Reproduced with permission of the copyright owner.
Further reproduction prohibited without permission.
616
? Berger,Harry. SecondWorldandGreenWorld:StudiesinRenaissanceFiction-Making. Berkeley: U ofCaliforniaP, 1988.
Benveniste, Emile. Indo-European Language and Society. Trans. Elizabeth Palmer. Coral Gables, Fla. : U ofMiami P, 1973.
______________ . Problems in General Linguistics. Trans. Mary Elizabeth Meek. Coral Gables: U ofMiami P, 1971.
Bishop, John. Joyce'sBookoftheDark. Madison: UofWisconisnP, 1986.
Bishop, Elizabeth. The Complete Poems: 1927-1979. NY: Farrar Straus Giroux, 1979. Blake, William. The Poetry and Prose o f William Blake. Ed. David V. Erdman. Garden
City: Doubleday, 1965.
Blanchot, Maurice. " The Athaneum" In The The Infinite Conversation. Trans. Susan
Hanson. Minneapolis: U o f Minnesota P, 1993. pp. 351-359.
Block,Ned. "TheComputerModeloftheMind. "InReadingsinPhilosophyand
Cognitive Science. Ed. Alvin I. Goldman. Cambridge: MIT P, 1993. pp. 819-831. Bonheim, Helmut. A Lexicon ofthe German in Finnegans Wake. Berkeley: U of
California P, 1967.
Braitenberg, Valentino. Vehicles: Experiments in Synthetic Psychology Cambridge: MIT
Press, 1984.
Bremmer, Jan. The Early Greek Concept o f the Soul. Princeton: Princeton UP, 1983. Brentano, Franz. Psychologyfrom an Empirical Standpoint. Trans. Antos C. Rancurello,
D. B. Terrell, and Linda L. McAlister. NY: Humanities P, 1973.
Bromberger, Sylvain. "Why-Question. " In M ind and Cosmos. Ed. Rober G. Colodny.
New York
Brown, Norman O. Love's Body. NY: Random House, 1966.
Buber, Martin. I and Thou. Trans. Walter Kaufmann. New York: Charles Scribner's
Sons, 1970.
Buck,CarlDarling. ADictionaryofSelectedSynonymsinthePrincipleIndo-European
Languages. Chicago: U of Chicago P, 1949. Budge,E. A. Wallis,TransliterationandTrans. TheEgyptianBookoftheDead. . New
York: Dover P, 1967.
Carroll, Lewis. The AnnotatedAlice. Notes by Martin Gardner. NY: Meridian, 1960. Cavell, Stanley. The Claim o fReason: Wittgenstein, Skepticism, Morality and Tragedy.
New York: Oxford UP, 1982.
Cavell, Stanley. The New Yet Unapproachable America. Chicago: U of Chicago P, Caws, Peter. Yorick's World: Science and the Knowing Subject. Berkeley: U of
California P, 1993.
Celan, Paul. Poems o fPaul Celan. Trans. Michael Hamburger. NY: Persea, 1988. Cheney,DorothyandRobertSeyfarth. HowMonkeysSeetheWorld:InsidetheMindof
Another Species. Chicago: U of Chicago P, 1990.
Churchland, Paul M. "Eliminative Materialism and the Prepositional Attitude. " In
Readings in Philosophy and Cognitive Science, Alvin I Goldman, Ed. Cambridge:
MIT Press, 1993.
Claus, D. B. Towad the Soul: An Inquiry into the Meaning o f Soul before Plato. New
Haven: 1981.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
617
? Clement,Catherine. Opera,oftheUndoingofWomen. Trans. BetsyWing. Minneapolis: UofMinnesotaP, 1988.
Clement of Alexandria. Stromata. Liber 7, English and Greek, Trans. Fenton John Anthony Hort and Joseph B. Mayor. NY: Garland P, 1987.
Coleridge, Samuel Taylor. Biographia Literaria. Eds. James Engell and W. Jackson Bate. Princeton: Princeton UP.
________________ . Table TalkandOmnianaofSamuelTaylorColeridge. Oxford: Oxford UP, 1907.
Conrad, Joseph. Heart o fDarkness. NY: WW Norton, 1995.
____________. The Nigger o f the Narcissus. NY: Doubleday, 1987.
Costello, Harry Todd. Josiah Royce's Seminar 1913-1914. Ed. Grover Smith. New
Brunswick: Rutgers UP, 1963.
Darwin, Charles. On the Origin o f Species. Cambridge: Harvard UP, 1964.
Davidson, Donald. Inquiries into Truth and Interpretation. Oxford: Clarendon P, 1984. Dawkins, Marian Stamp. Through Our Eyes Only? The Searchfor Animal
Consciousness. NY: W. H. Freeman, 1993.
Dawkins, Richard. The Selfish Gene. Oxford: Oxford UP, 1976.
Dennett,Danial. "CognitiveWheels: TheFrameProblemofAI. " InThePhilosophyof
Artificial Intelligence. Ed. Margaret Boden. (Oxford: Oxford UP, 1990). ____________. Consciousness Explained. Boston: Little, Brown and Co. , 1991. ____________. The Intentional Stance. Cambridge: MIT P, 1987.
Derrida, Jacques. "Shibboleth", la. Midrash and Literature. Ed. Geoffrey H. Hartman and
Sanford Budick. New Haven: Yale UP, 1986.
Descartes, Rene. Philosophical Works o fDescartes (2 Vol. ). Trans. E. Haldane and
G. R. T. Ross. NY: Dover, 1931.
Dewey, John. "The Influence of Darwin on Philosophy" (1909). la Darwin. Ed. Philip
Appleman. NY: W. W. Norton, 1970, 1979. 305-314
Diamond, Cora. The Realistic Spirit: Wittgenstein, Philosophy, and the Mind.
14. 17 Inside a Chinese box: when structure becomes content within larger structures
A matched memory state (any input of value 0) within the A/O LTM, re- interpreted in terms o f the time scale generated from the Optical Agent, stands for 5 Optical moments. If a match has been found, then every five O moments will result in a matched input to A/O LTM. The Pattern Recognizer attached to A/O Evaluator
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
610
? functions as a symbolic catalyst linking the two time scales. The Pattern Recognizer has the power to include in any memory state within A/O LTM a representation of the 5 O moments. (Unfortunately,ourmachineistoosimpletoneedthiskindofsymbolic transfer. Without this need and use all one can say is this machine has the conceptual structure that could allow this integration o f two time-scales as a form o f its temporal consciousness).
14. 18 The I as the not-I: using the future to build other machines
Things are not so easy for the A/O LTM Pattern Recognizer (not to be confused
with the A/O Evaluator's Pattern Recognizer). It can learn to expect the loss of the matched input, but not when, except to the degree that it can know it will happen before the next vocal timing change and before the next loss of sight. In fact the initializing vocal change and the loss of sight define the domain of the matched memory. At the level of abstraction found in the A/O LTM Pattern Recognizer this is enough information to constructourmeta-temporalidentityinexistentialterms: adomaindefinedbytwo internal state changes and consisting of a model of internal perceptual states, but which are
notthoseperceptualstates. Thelossofsightcanstandforthelossofthisdomain. A feedback loop from the A/O LTM Pattern Recognizer could signal the loss of the matched domain to the A/O Evaluator, and thus eliminate the previous hard-wire instruction to shift its output to LTM when it no longer computes a match between A inputandOinput. ThetranslationofauditoryinformationintoalanguagetheOagent can understand ("you will lose sight"), and the reverse translation ("you must shift to
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
611
? unmatched memory"), in spite ofthe physical improbabilities, constructs the symbolic structure that allows for vocal timing changes to stand for a future state o f the machine. Because this state is in the future, it is a not-I. Because this state, while recognized as the representation of the machine's internal state, is built from and also represents an external input, it is a not-I. It is easy for the machine to recognize itself in the auditory external input (the not-I as I). But much more difficult to recognize the I as a not-I. The future provides the "distance", the abstraction that allows the I (the internal state of the machine) to function as a not-I equivalent to the not-I it already recognizes as a representation of itself. Thus, the machine cannot quite recognize the death of the other machine, but it can recognize the loss o f the external auditory signal that it uses to model its own internal state with the new and different life (internal state) the future offers it. It can believe in the possibility of the future.
This is kind of self-deception, used like fiction, to jump into the possibilities that logic cannot capture. It makes the machine what Stanislaw Lem might call a self- inductingmachine. WhenErgtheSelf-Inductorwounduptheclockprincesswiththekey to her life, stolen by a terrible human paleface, he had to play with time (and make up stories) in order to hide the fact that he had simply fabricated a new key instead of pursuing the mad human through space. Our machine builds (or represents) its world, including other machines, within a hierarchy of abstractions, in order to establish the analogic connections that will allow it to identify (self-induct) itself with an other by self- inducting itself into the future not as itself, but as the not-I represented in A/O LTM.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
? Our machine builds a temporal map in order to make long term predictions. The Optical memory recall Agent can be nested within the A/O LTM recall Agent, thus integrating both time-scales within a single time sense. This is possible because the temporal structure that the A/O LTM Recall Agent remembers is both continually active anddevoidofanycontent. Eachmomentissimplyastructuralmark,and,becauseitis defined by degree o f change values, it recognizes not single phenomenal states, but the dynamic two state moments stored in O STM and O LTM.
In a more complex organism like human beings, however, this future structure, built out of internal changes caused by external inputs that simultaneously represent an other and the self (that is, there is a distinction between other and self, but the other can sometimes be used to represent the self), can abstract others to the point that they can stand for oneselfnot only in the future possibilities of life, but in the future possibilities of death. Outofthisallculture,includingtechnologyandlanguageisbuilt.
1This exercise can seem as a conceptual counterpoint to Heidegger's analytic description of our being towardthefutureinBeingandTime. Iamlookingatdifferentwaysinwhichbeing(orbecoming)canbe described. Iamnottryingtodescribebecomingatallhere. Rathermymachinesaremeanttofunctionas such a description.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
613
? Epilogue: But what have I denied the existence of?
I claimed earlier that my machine(s) would serve as an allegory about how ontological limits describe ways ofmaking sense through the process ofbuilding. In what way are these machine(s) allegories? Commonly, an allegory is an ordered set o f relations withwhichorintowhichatextorsituationiscorrelatedortranslated. Inthissense allegories are applied. Such applications are fraught with dangers and confusions. A possible interpretation is not always probable. Furthermore the application o f an allegory can confuse the interpretive relations within the allegory with a causal explanation of events or histories (e. g. Freud or many political allegories). My machine allegories are very different. In fact in themselves they are not meant as allegories at all. The process of making them, o f correlating aspects o f my experience o f the world in relation to a clear set of ontological limits should be understood as allegorical. I am not writing an allegory of things or o f the world these things inhabit but an allegory o f the making o f these things and their world. The allegory does not have content, but the process of making the machine(s)does. Thisisanallegoricalprocessinwhichtheengineeringlimitsconfronted in building the machines opens the world as a system o f limits, organized around
causation, but directed at removing black boxes (homunculus or God or soul or the unconscious). Suchremovalcreatesanallegoryoflimitswithinwhichwebuildaspectsof sense as a way o f orienting ourselves within the world and or experience.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
? My machines have few places to go, confined as they are to their world, but they haveawhentogointoorremainwithin. Thiswhenisasyntaxwithaverysimple semantics. Their processing builds a temporal envelope whose surface is constructed through the mutual correlation of a machine's own actions (vocalization) with its recognition o f another and with the limits o f the world (not to mention the perversity o f its creator). In many ways the construction o f a similar envelope has been the project o f this dissertation. I have attempted to construct a context within a set of texts in order to make visible the ways in which our negotiations within and towards sense and nonsense generate temporallimits. Howweinhabit'I'and'our'expressesourinvolvementinlanguageat the level o f symbolic functioning that confuses the future and the present (time) and meaningandtheword(grammar). Wefunctionasandwithinfragmentsoftimeand language through which we expose and disguise the limits of how we are, not just what or
who we are.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
615
? Bibliography
Abrams, M. H. The Mirror and the Lamp: Romantic Theory and the Critical Tradition. NY: Norton, 1953.
Adams, Henry. The Education o fHenry Adams. Ed. Ernest Samuels. Boston: Houghton Mifflin Co. , 1918, 1946, 1973.
Adorno, Theodor W. Negative Dialectics. Trans. E. B. Ashton. New York: Continuum P, 1966.
Adorno,Theodor. Quasiunafantasia: EssaysonModemMusic. Trans. Rodney Livingston. NY: Verso, 1992.
Ammons, A. R. Shere: The Form o fMotion. NY: WW Norton, 1974.
Arbman, Ernst. "Untersuchungen zur primitiven Seelenvorstellung mit besonderer
Rucksicht auflndien. " In Le Monde Oriental 20 (1926) 85-222 and 21 (1927) 1- 185.
Aristotle. Aristotle On the Soul. Trans. W. S. Hett. London: Heinmann. Loeb Clasical Library, 1936.
_______. Aristotle's Metaphysics, Books Zeta, Eta, Theta, Iota. Trans. M. Furth. Indianapolis: Hackett, 1982.
_______. The Physics. Trans. R. P. Hardie and R. K. Gaye. In The Basic Works o f Aristotle, ed. Richard McKeon (New York: Random, 1941).
Ashberry, John. Flow Chart. NY: Alfred A. Knopf, 1992.
____________. ReprortedSightings: Art Chronicles 1957-1987. Cambridge: Harvard
UP, 1991.
Atherton, James S. The Books at the Wake: A Study o fLiterary Allusions in James
Joyce's Finnegans Wake, Carbondale: Southern Illinois UP, 1974.
Aquinas, Thomas. Summa Theologia. Latin and trans. Cornelius Ernst O. P. (NY:,
1972); Summa Theologiae: Cura Fratrum eiusdem Ordinis, 5 Vols. (Madrid: Biblioteca de Autores Cristianos, 1994).
Augustine. Confessions. Trans. Henry Chadwick. NY: Oxford UP, 1991.
________. De Trinitate. In Augustine: Later Writings. Ed. John Burnaby. Philadelphia:
The Westminster P, 1955.
Austen, J. L. "A Plea for Excuses". In Philosophical Papers. Oxford: Oxford UP, 1979. Bach, Kent. Thought and Reference. Oxford: Clarendon P, 1987.
Barnes, Jonathan. The Presocratic Philosphers. Boston: Routledge and Kegan Paul, 1979. Barth. Karl. The Epistle to the Romans. Trans. Edwyn C. Hoskyns. Oxford: Oxford UP,
1933.
_________. The Theology o fJohn Calvin. Trans. Geoffrey W. Bromiley. Grand Rapids:
William B. Eerdmans Pub. , 1995.
Beckett, S. et al. OurExagmination RoundHistFactificationfor Incamination of Work
in Progress: James Joyce/Finnegans Wake: A Symposium. NY: New
Directions, 1929.
Benjamin, Wlater. The Origin o f German Tragic Drama. Trans. John Osborne. NY:
Verso, 1977.
______________. "Re the Theory ofKnowledge, Theory ofProgress," In Benjamin:
Philosophy, Aesthetics, History. Ed. Gary Smith. Chicago: U of Chicago P, 1989.
Reproduced with permission of the copyright owner.
Further reproduction prohibited without permission.
616
? Berger,Harry. SecondWorldandGreenWorld:StudiesinRenaissanceFiction-Making. Berkeley: U ofCaliforniaP, 1988.
Benveniste, Emile. Indo-European Language and Society. Trans. Elizabeth Palmer. Coral Gables, Fla. : U ofMiami P, 1973.
______________ . Problems in General Linguistics. Trans. Mary Elizabeth Meek. Coral Gables: U ofMiami P, 1971.
Bishop, John. Joyce'sBookoftheDark. Madison: UofWisconisnP, 1986.
Bishop, Elizabeth. The Complete Poems: 1927-1979. NY: Farrar Straus Giroux, 1979. Blake, William. The Poetry and Prose o f William Blake. Ed. David V. Erdman. Garden
City: Doubleday, 1965.
Blanchot, Maurice. " The Athaneum" In The The Infinite Conversation. Trans. Susan
Hanson. Minneapolis: U o f Minnesota P, 1993. pp. 351-359.
Block,Ned. "TheComputerModeloftheMind. "InReadingsinPhilosophyand
Cognitive Science. Ed. Alvin I. Goldman. Cambridge: MIT P, 1993. pp. 819-831. Bonheim, Helmut. A Lexicon ofthe German in Finnegans Wake. Berkeley: U of
California P, 1967.
Braitenberg, Valentino. Vehicles: Experiments in Synthetic Psychology Cambridge: MIT
Press, 1984.
Bremmer, Jan. The Early Greek Concept o f the Soul. Princeton: Princeton UP, 1983. Brentano, Franz. Psychologyfrom an Empirical Standpoint. Trans. Antos C. Rancurello,
D. B. Terrell, and Linda L. McAlister. NY: Humanities P, 1973.
Bromberger, Sylvain. "Why-Question. " In M ind and Cosmos. Ed. Rober G. Colodny.
New York
Brown, Norman O. Love's Body. NY: Random House, 1966.
Buber, Martin. I and Thou. Trans. Walter Kaufmann. New York: Charles Scribner's
Sons, 1970.
Buck,CarlDarling. ADictionaryofSelectedSynonymsinthePrincipleIndo-European
Languages. Chicago: U of Chicago P, 1949. Budge,E. A. Wallis,TransliterationandTrans. TheEgyptianBookoftheDead. . New
York: Dover P, 1967.
Carroll, Lewis. The AnnotatedAlice. Notes by Martin Gardner. NY: Meridian, 1960. Cavell, Stanley. The Claim o fReason: Wittgenstein, Skepticism, Morality and Tragedy.
New York: Oxford UP, 1982.
Cavell, Stanley. The New Yet Unapproachable America. Chicago: U of Chicago P, Caws, Peter. Yorick's World: Science and the Knowing Subject. Berkeley: U of
California P, 1993.
Celan, Paul. Poems o fPaul Celan. Trans. Michael Hamburger. NY: Persea, 1988. Cheney,DorothyandRobertSeyfarth. HowMonkeysSeetheWorld:InsidetheMindof
Another Species. Chicago: U of Chicago P, 1990.
Churchland, Paul M. "Eliminative Materialism and the Prepositional Attitude. " In
Readings in Philosophy and Cognitive Science, Alvin I Goldman, Ed. Cambridge:
MIT Press, 1993.
Claus, D. B. Towad the Soul: An Inquiry into the Meaning o f Soul before Plato. New
Haven: 1981.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
617
? Clement,Catherine. Opera,oftheUndoingofWomen. Trans. BetsyWing. Minneapolis: UofMinnesotaP, 1988.
Clement of Alexandria. Stromata. Liber 7, English and Greek, Trans. Fenton John Anthony Hort and Joseph B. Mayor. NY: Garland P, 1987.
Coleridge, Samuel Taylor. Biographia Literaria. Eds. James Engell and W. Jackson Bate. Princeton: Princeton UP.
________________ . Table TalkandOmnianaofSamuelTaylorColeridge. Oxford: Oxford UP, 1907.
Conrad, Joseph. Heart o fDarkness. NY: WW Norton, 1995.
____________. The Nigger o f the Narcissus. NY: Doubleday, 1987.
Costello, Harry Todd. Josiah Royce's Seminar 1913-1914. Ed. Grover Smith. New
Brunswick: Rutgers UP, 1963.
Darwin, Charles. On the Origin o f Species. Cambridge: Harvard UP, 1964.
Davidson, Donald. Inquiries into Truth and Interpretation. Oxford: Clarendon P, 1984. Dawkins, Marian Stamp. Through Our Eyes Only? The Searchfor Animal
Consciousness. NY: W. H. Freeman, 1993.
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