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A second turning point came in the modern period, between the 17th and 19th centuries, when René Descartes and succeeding philosophers pursued what was later called "the way of ideas" as a means of working out the skeptical possibilities inherent in the models of mind they had inherited from antiquity.
(Think of the behaviorist and computationalist models of mind in more recent decades of empirical psychology).
But it can also be seen as a paradigm shift, to the extent that the focus on subsymbolic processing began to be linked to a growing skepticism concerning higher-level symbolic processing as models of mind, of the sort associated with earlier semantic network-based and rule-based architectures.
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And so do the intestines, giving rise to the extremely interesting "Gut Feminism" of Elizabeth A Wilson at Emory University in Atlanta – digestive organs as "psychically alive", "the enteric character" of mood, "how biology can be an ally for those of us building models of mind-body that tax the limits of Cartesian dualism".
In the late 1960s and 1970s the computer model of mind set in, and functionalism became the dominant model of mind.
There is no single computational model of mind, since different kinds of computers and programming approaches suggest different ways in which the mind might work.
The traditional model of mind found in canonical literature undergoes several systematic developments with the rise of the various Abhidharma schools.
It's designed to create a "homunculus model of mind," or the feeling that you're a small human sitting in the brain of a large humanoid robot essentially piloting it – like a mech pilot might in, say, Guillermo Del Toro's Pacific Rim.
For fairness I should add that Searle's and Haugeland's criticisms are directed against AI community at large, and there, it has been common to conceive the computational model of mind as potentially involving a complete solution to semantic worries among others.
Albrecht and Devlieger (1999) take the three components of Antonovsky's SOC model and apply them in a corresponding 'balance' model of mind, body and spirit, with all components being interrelated.
Consistent with a whole systems research perspective, the aim of the current study was to test a model of mind-body awareness as an intermediate outcome of CAM use via provider autonomy support that facilitates improvements in self-reported symptoms and health behavior changes.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com