Philosophy of culture
Philosophy of culture is a branch of philosophy that examines the essence and meaning of culture. The German philosopher Immanuel Kant has formulated an individualist definition of "enlightenment" similar to the concept of bildung: "Enlightenment is man's emergence from his self-incurred immaturity." He argued that this immaturity comes not from a lack of understanding, but from a lack of courage to think independently. Against this intellectual cowardice, Kant urged: Sapere aude, "Dare to be wise!" In reaction to Kant, German scholars such as Johann Gottfried Herder argued that human creativity, which takes unpredictable and diverse forms, is as important as human rationality. Moreover, Herder proposed a collective form of bildung: "For Herder, Bildung was the totality of experiences that provide a coherent identity, sense of common destiny, to a people." In 1795, the great linguist and philosopher Wilhelm von Humboldt called for an anthropology that would synthesize Kant's and Herder's interests.
During the Romantic era, scholars in Germany those concerned with nationalist movements—such as the nationalist struggle to create a "Germany" out of diverse principalities, the nationalist struggles by ethnic minorities against the Austro-Hungarian Empire—developed a more inclusive notion of culture as "worldview". According to this school of thought, each ethnic group has a distinct worldview, incommensurable with the worldviews of other groups. Although more inclusive than earlier views, this approach to culture still allowed for distinctions between "civilized" and "primitive" or "tribal" cultures. In 1860, Adolf Bastian argued for "the psychic unity of mankind", he proposed that a scientific comparison of all human societies would reveal that distinct worldviews consisted of the same basic elements. According to Bastian, all human societies share a set of "elementary ideas"; this view paved the way for the modern understanding of culture. Franz Boas was trained in this tradition, he brought it with him when he left Germany for the United States.
In the 19th century, humanists such as English poet and essayist Matthew Arnold used the word "culture" to refer to an ideal of individual human refinement, of "the best, thought and said in the world." This concept of culture is comparable to the German concept of bildung: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best, thought and said in the world."In practice, culture referred to an élite ideal and was associated with such activities as art, classical music, haute cuisine. As these forms were associated with urban life, "culture" was identified with "civilization". Another facet of the Romantic movement was an interest in folklore, which led to identifying a "culture" among non-elites; this distinction is characterized as that between high culture, namely that of the ruling social group, low culture. In other words, the idea of "culture" that developed in Europe during the 18th and early 19th centuries reflected inequalities within European societies.
Matthew Arnold contrasted "culture" with anarchy. According to Hobbes and Rousseau, the Native Americans who were being conquered by Europeans from the 16th centuries on were living in a state of nature. According to this way of thinking, one could classify some countries and nations as more civilized than others and some people as more cultured than others; this contrast led to Herbert Spencer's theory of Social Darwinism and Lewis Henry Morgan's theory of cultural evolution. Just as some critics have argued that the distinction between high and low cultures is an expression of the conflict between European elites and non-elites, some critics have argued that the distinction between civilized and uncivilized people is an expression of the conflict between European colonial powers and their colonial subjects. Other 19th-century critics, following Rousseau have accepted this differentiation between higher and lower culture, but have seen the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential nature.
These critics considered folk music to express a natural way of life, while classical music seemed superficial and decadent. This view portrayed indigenous peoples as "noble savages" living authentic and unblemished lives and uncorrupted by the stratified capitalist systems of the West. In 1870 the anthropologist Edward Tylor applied these ideas of higher versus lower culture to propose a theory of the evolution of religion. According to this theory, religion evolves from more polytheistic to more monotheistic forms. In the process, he redefined culture as a diverse set of activities characteristic of all human societies; this view paved the way for the modern understanding of culture. A Philosophy of Culture: The Scope of Holistic Pragmatism by Morton White Cultura
Truth is most used to mean being in accord with fact or reality, or fidelity to an original or standard. Truth is sometimes defined in modern contexts as an idea of "truth to self", or authenticity. Truth is held to be opposite to falsehood, correspondingly, can suggest a logical, factual, or ethical meaning; the concept of truth is discussed and debated in several contexts, including philosophy, art and science. Most human activities depend upon the concept, where its nature as a concept is assumed rather than being a subject of discussion; some philosophers view the concept of truth as basic, unable to be explained in any terms that are more understood than the concept of truth itself. To some, truth is viewed as the correspondence of language or thought to an independent reality, in what is sometimes called the correspondence theory of truth. Various theories and views of truth continue to be debated among scholars and theologians. Language is a means; the method used to determine whether something is a truth is termed a criterion of truth.
There are varying stances on such questions as what constitutes truth: what things are truthbearers capable of being true or false. The English word truth is derived from Old English tríewþ, tréowþ, trýwþ, Middle English trewþe, cognate to Old High German triuwida, Old Norse tryggð. Like troth, it is a -th nominalisation of the adjective true; the English word true is from Old English tríewe, tréowe, cognate to Old Saxon trûui, Old High German triuwu, Old Norse tryggr, Gothic triggws, all from a Proto-Germanic *trewwj- "having good faith" ultimately from PIE *dru- "tree", on the notion of "steadfast as an oak". Old Norse trú, "word of honour. Thus,'truth' involves both the quality of "faithfulness, loyalty, veracity", that of "agreement with fact or reality", in Anglo-Saxon expressed by sōþ. All Germanic languages besides English have introduced a terminological distinction between truth "fidelity" and truth "factuality". To express "factuality", North Germanic opted for nouns derived from sanna "to assert, affirm", while continental West Germanic opted for continuations of wâra "faith, pact".
Romance languages use terms following the Latin veritas, while the Greek aletheia, Russian pravda and South Slavic istina have separate etymological origins. The question of what is a proper basis for deciding how words, symbols and beliefs may properly be considered true, whether by a single person or an entire society, is dealt with by the five most prevalent substantive theories of truth listed below; each presents perspectives that are shared by published scholars. Theories other than the most prevalent substantive theories are discussed. More developed "deflationary" or "minimalist" theories of truth have emerged as possible alternatives to the most prevalent substantive theories. Minimalist reasoning centres around the notion that the application of a term like true to a statement does not assert anything significant about it, for instance, anything about its nature. Minimalist reasoning realises truth as a label utilised in general discourse to express agreement, to stress claims, or to form general assumptions.
Correspondence theories emphasise that true beliefs and true statements correspond to the actual state of affairs. This type of theory stresses a relationship between thoughts or statements on one hand, things or objects on the other, it is a traditional model tracing its origins to ancient Greek philosophers such as Socrates and Aristotle. This class of theories holds that the truth or the falsity of a representation is determined in principle by how it relates to "things", by whether it describes those "things." A classic example of correspondence theory is the statement by the thirteenth century philosopher and theologian Thomas Aquinas: "Veritas est adaequatio rei et intellectus", which Aquinas attributed to the ninth century Neoplatonist Isaac Israeli. Aquinas restated the theory as: "A judgment is said to be true when it conforms to the external reality". Correspondence theory centres around the assumption that truth is a matter of copying what is known as "objective reality" and representing it in thoughts and other symbols.
Many modern theorists have stated that this ideal cannot be achieved without analysing additional factors. For example, language plays a role in that all languages have words to represent concepts that are undefined in other languages; the German word Zeitgeist is one such example: one who speaks or understands the language may "know" what it means, but any translation of the word fails to capture its full meaning. Thus, some words add an additional parameter to the construction of an accurate truth predicate. Among the philosophers who grappled with this problem is Alfred Tarski, whose semantic theory is summarized further below in this article. Proponents of several of the theories below have gone further to a
Belief is the state of mind in which a person thinks something to be the case regardless of empirical evidence to prove that something is the case with factual certainty. Another way of defining belief sees it as a mental representation of an attitude positively oriented towards the likelihood of something being true. In the context of Ancient Greek thought, two related concepts were identified with regards to the concept of belief: pistis and doxa. Simplified, we may say that pistis refers to "trust" and "confidence", while doxa refers to "opinion" and "acceptance"; the English word "orthodoxy" derives from doxa. Jonathan Leicester suggests that belief has the purpose of guiding action rather than indicating truth. In epistemology, philosophers use the term "belief" to refer to personal attitudes associated with true or false ideas and concepts. However, "belief" does not require active circumspection. For example, we never ponder. We assume the sun will rise. Since "belief" is an important aspect of mundane life, according to Eric Schwitzgebel in the Stanford Encyclopedia of Philosophy, a related question asks: "how a physical organism can have beliefs?"
Epistemology is concerned with delineating the boundary between justified belief and opinion, involved with a theoretical philosophical study of knowledge. The primary problem in epistemology is to understand what is needed in order for us to have knowledge. In a notion derived from Plato's dialogue Theaetetus, where the epistemology of Socrates most departs from that of the sophists, who at the time of Plato seem to have defined knowledge as what is here expressed as "justified true belief"; the tendency to translate from belief to knowledge, which Plato utterly dismisses, results from failing to distinguish a dispositive belief from knowledge when the opinion is regarded true, in terms of right, juristically so, the task of the rhetors to prove. Plato dismisses this possibility of an affirmative relation between belief and knowledge when the one who opines grounds his belief on the rule, is able to add justification to it. Plato has been credited for the "justified true belief" theory of knowledge though Plato in the Theaetetus elegantly dismisses it, posits this argument of Socrates as a cause for his death penalty.
Among American epistemologists and Goldman, have questioned the "justified true belief" definition, challenged the "sophists" of their time. Mainstream psychology and related disciplines have traditionally treated belief as if it were the simplest form of mental representation and therefore one of the building blocks of conscious thought. Philosophers have tended to be more abstract in their analysis, much of the work examining the viability of the belief concept stems from philosophical analysis; the concept of belief presumes an object of belief. So, like other propositional attitudes, belief implies the existence of mental states and intentionality, both of which are hotly debated topics in the philosophy of mind, whose foundations and relation to brain states are still controversial. Beliefs are sometimes divided into dispositional beliefs. For example, if asked "do you believe tigers wear pink pajamas?" A person might answer that they do not, despite the fact they may never have thought about this situation before.
This has important implications for understanding the neuroscience of belief. If the concept of belief is incoherent any attempt to find the underlying neural processes that support it will fail. Philosopher Lynne Rudder Baker has outlined four main contemporary approaches to belief in her controversial book Saving Belief: Our common-sense understanding of belief is correct – Sometimes called the "mental sentence theory," in this conception, beliefs exist as coherent entities, the way we talk about them in everyday life is a valid basis for scientific endeavour. Jerry Fodor is one of the principal defenders of this point of view. Our common-sense understanding of belief may not be correct, but it is close enough to make some useful predictions – This view argues that we will reject the idea of belief as we know it now, but that there may be a correlation between what we take to be a belief when someone says "I believe that snow is white" and how a future theory of psychology will explain this behaviour.
Most notably, philosopher Stephen Stich has argued for this particular understanding of belief. Our common-sense understanding of belief is wrong and will be superseded by a radically different theory that will have no use for the concept of belief as we know it – Known as eliminativism, this view argues that the concept of belief is like obsolete theories of times past such as the four humours theory of medicine, or the phlogiston theory of combustion. In these cases science hasn't provided us with a more detailed account of these theories, but rejected them as valid scientific concepts to be replaced by different accounts; the Churchlands argue that our common-sense concept of belief is similar in that as we discover more about neuroscience and the brain, the inevitable conclusion will be to reject the belief hypothesis in its entirety. Our common-sense unders
Philosophy is the study of general and fundamental questions about existence, values, reason and language. Such questions are posed as problems to be studied or resolved; the term was coined by Pythagoras. Philosophical methods include questioning, critical discussion, rational argument, systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? Philosophers pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust? Do humans have free will? "philosophy" encompassed any body of knowledge. From the time of Ancient Greek philosopher Aristotle to the 19th century, "natural philosophy" encompassed astronomy and physics. For example, Newton's 1687 Mathematical Principles of Natural Philosophy became classified as a book of physics. In the 19th century, the growth of modern research universities led academic philosophy and other disciplines to professionalize and specialize.
In the modern era, some investigations that were traditionally part of philosophy became separate academic disciplines, including psychology, sociology and economics. Other investigations related to art, politics, or other pursuits remained part of philosophy. For example, is beauty objective or subjective? Are there many scientific methods or just one? Is political utopia a hopeful dream or hopeless fantasy? Major sub-fields of academic philosophy include metaphysics, ethics, political philosophy and philosophy of science. Traditionally, the term "philosophy" referred to any body of knowledge. In this sense, philosophy is related to religion, natural science and politics. Newton's 1687 Mathematical Principles of Natural Philosophy is classified in the 2000s as a book of physics. In the first part of the first book of his Academics, Cicero introduced the division of philosophy into logic and ethics. Metaphysical philosophy was the study of existence, God, logic and other abstract objects; this division has changed.
Natural philosophy has split into the various natural sciences astronomy, chemistry and cosmology. Moral philosophy still includes value theory. Metaphysical philosophy has birthed formal sciences such as logic and philosophy of science, but still includes epistemology and others. Many philosophical debates that began in ancient times are still debated today. Colin McGinn and others claim. Chalmers and others, by contrast, see progress in philosophy similar to that in science, while Talbot Brewer argued that "progress" is the wrong standard by which to judge philosophical activity. In one general sense, philosophy is associated with wisdom, intellectual culture and a search for knowledge. In that sense, all cultures and literate societies ask philosophical questions such as "how are we to live" and "what is the nature of reality". A broad and impartial conception of philosophy finds a reasoned inquiry into such matters as reality and life in all world civilizations. Western philosophy is the philosophical tradition of the Western world and dates to Pre-Socratic thinkers who were active in Ancient Greece in the 6th century BCE such as Thales and Pythagoras who practiced a "love of wisdom" and were termed physiologoi.
Socrates was a influential philosopher, who insisted that he possessed no wisdom but was a pursuer of wisdom. Western philosophy can be divided into three eras: Ancient, Medieval philosophy, Modern philosophy; the Ancient era was dominated by Greek philosophical schools which arose out of the various pupils of Socrates, such as Plato, who founded the Platonic Academy and his student Aristotle, founding the Peripatetic school, who were both influential in Western tradition. Other traditions include Cynicism, Greek Skepticism and Epicureanism. Important topics covered by the Greeks included metaphysics, the nature of the well-lived life, the possibility of knowledge and the nature of reason. With the rise of the Roman empire, Greek philosophy was increasingly discussed in Latin by Romans such as Cicero and Seneca. Medieval philosophy is the period following the fall of the Western Roman Empire and was dominated by the ris
Theory of forms
The theory of Forms or theory of Ideas is a philosophical theory, concept, or world-view, attributed to Plato, that the physical world is not as real or true as timeless, unchangeable ideas. According to this theory, ideas in this sense capitalized and translated as "Ideas" or "Forms", are the non-physical essences of all things, of which objects and matter in the physical world are imitations. Plato speaks of these entities only through the characters of his dialogues who sometimes suggest that these Forms are the only objects of study that can provide knowledge; the theory itself is contested from within Plato's dialogues, it is a general point of controversy in philosophy. Whether the theory represents Plato's own views is held in doubt by modern scholarship. However, the theory is considered a classical solution to the problem of universals; the early Greek concept of form precedes attested philosophical usage and is represented by a number of words having to do with vision and appearance.
Plato uses these aspects of sight and appearance from the early Greek concept of the form in his dialogues to explain the Forms and the Good. The meaning of the term εἶδος, "visible form", related terms μορφή, "shape", φαινόμενα, "appearances", from φαίνω, "shine", Indo-European *bʰeh₂- or *bhā- remained stable over the centuries until the beginning of philosophy, when they became equivocal, acquiring additional specialized philosophic meanings; the pre-Socratic philosophers, starting with Thales, noted that appearances change, began to ask what the thing that changes "really" is. The answer was substance, which stands under the changes and is the existing thing being seen; the status of appearances now came into question. What is the form and how is that related to substance? The Forms are expounded upon in Plato's dialogues and general speech, in that every object or quality in reality has a form: dogs, human beings, colors, courage and goodness. Form answers the question, "What is that?" Plato was asking what Form itself is.
He supposed that the object was or "really" the Form and that the phenomena were mere shadows mimicking the Form. The problem of universals – how can one thing in general be many things in particular – was solved by presuming that Form was a distinct singular thing but caused plural representations of itself in particular objects. For example, in the dialogue Parmenides, Socrates states: "Nor, again, if a person were to show that all is one by partaking of one, at the same time many by partaking of many, would that be astonishing, but if he were to show me that the absolute one was many, or the absolute many one, I should be amazed." Matter is considered particular in itself. For Plato, such as beauty, are more real than any objects that imitate them. Though the forms are timeless and unchanging, physical things are in a constant change of existence. Where forms are unqualified perfection, physical things are qualified and conditioned; these Forms are the essences of various objects: they are that without which a thing would not be the kind of thing it is.
For example, there are countless tables in the world but the Form of tableness is at the core. Plato's Socrates held that the world of Forms is transcendent to our own world and is the essential basis of reality. Super-ordinate to matter, Forms are the most pure of all things. Furthermore, he believed that true knowledge/intelligence is the ability to grasp the world of Forms with one's mind. A Form is atemporal. Atemporal means that it does not exist within any time period, rather it provides the formal basis for time, it therefore formally grounds beginning and ending. It is neither eternal in the sense of existing forever, nor mortal, of limited duration, it exists transcendent to time altogether. Forms are aspatial in that they have no spatial dimensions, thus no orientation in space, nor do they have a location, they are non-physical. Forms are extra-mental. A Form is an objective "blueprint" of perfection; the Forms are unchanging representations of objects and qualities. For example the Form of beauty or the Form of a triangle.
For the form of a triangle say. A triangle is a polygon with 3 sides; the triangle as it is on the blackboard is far from perfect. However, it is only the intelligibility of the Form "triangle" that allows us to know the drawing on the chalkboard is a triangle, the Form "triangle" is perfect and unchanging, it is the same whenever anyone chooses to consider it. It follows that the same attributes would exist for all Forms; the words, εἶδος and ἰδέα come from the Indo-European root *weyd- or *weid- "see". Eidos is attested in texts of the Homeric era, the earliest Greek literature; this transliteration and the translation tradition of German and Latin lead to the expression "theory of Ideas." The word is however not the English "idea,", a mental concept only. The theory of matter and form started with Plato and germinal in some of the presocratic writings; the forms were considered as being "in" something else. The latter seemed as carved "wood", ὕλη in Greek, corresponding to m
Polis, plural poleis means city in Greek. It can mean a body of citizens. In modern historiography, polis is used to indicate the ancient Greek city-states, like Classical Athens and its contemporaries, thus is translated as "city-state"; these cities consisted of a fortified city centre built on an acropolis or harbor and controlled surrounding territories of land. The Ancient Greek city-state developed during the Archaic period as the ancestor of city and citizenship and persisted well into Roman times, when the equivalent Latin word was civitas meaning "citizenhood", while municipium applied to a non-sovereign local entity; the term "city-state", which originated in English, does not translate the Greek term. The poleis were not like other primordial ancient city-states like Tyre or Sidon, which were ruled by a king or a small oligarchy, but rather political entities ruled by their bodies of citizens; the traditional view of archaeologists—that the appearance of urbanization at excavation sites could be read as a sufficient index for the development of a polis—was criticised by François Polignac in 1984 and has not been taken for granted in recent decades: the polis of Sparta, for example, was established in a network of villages.
The term polis, which in archaic Greece meant "city", changed with the development of the governance center in the city to signify "state". With the emergence of a notion of citizenship among landowners, it came to describe the entire body of citizens; the ancient Greeks did not always refer to Athens, Sparta and other poleis as such. The body of citizens came to be the most important meaning of the term polis in ancient Greece; the Greek term that meant the totality of urban buildings and spaces is asty. Plato analyzes the polis in The Republic, whose Greek title, Πολιτεία, itself derives from the word polis; the best form of government of the polis for Plato is the one. The philosopher king is the best ruler because, as a philosopher, he is acquainted with the Form of the Good. In Plato's analogy of the ship of state, the philosopher king steers the polis, as if it were a ship, in the best direction. Books II–IV of The Republic are concerned with Plato addressing the makeup of an ideal polis.
In The Republic, Socrates is concerned with the two underlying principles of any society: mutual needs and differences in aptitude. Starting from these two principles, Socrates deals with the economic structure of an ideal polis. According to Plato, there are five main economic classes of any polis: producers, sailors/shipowners, retail traders, wage earners. Along with the two principles and five economic classes, there are four virtues; the four virtues of a "just city" include, courage and justice. With all of these principles and virtues, it was believed that a "just city" would exist; the basic and indicating elements of a polis are: Self-governance and independence Agora: the social hub and financial marketplace, on and around a centrally located, large open space Acropolis: the citadel, inside which a temple had replaced the erstwhile Mycenaean anáktoron or mégaron Greek urban planning and architecture, public and private Temples and sacred precincts: one or more are dedicated to the poliouchos, the patron deity of the city.
Priests and priestesses, although drawn from certain families by tradition, did not form a separate collegiality or class. Gymnasia Theatres Walls: used for protection from invaders Coins: minted by the city, bearing its symbols Colonies being founded by the oikistes of the metropolis Political life: it revolved around the sovereign Ekklesia, the standing boule and other civic or judicial councils, the archons and other officials or magistrates elected either by vote or by lot, etc. and sometimes punctuated by stasis. They practised direct democracy. Publication of state functions: laws and major fiscal accounts were published, criminal and civil trials were held in public. Synoecism, conurbation: Absorption of nearby villages and countryside, the incorporation of their tribes into the substructure of the polis. Many of a polis' citizens lived in countryside; the Greeks regarded the polis less as a territorial grouping than as a religious and political association: while the polis would control territory and colonies beyond the city itself, the polis would not consist of a geographical area.
Most cities were composed of several tribes or phylai, which were in turn composed of phratries, génea. Social classes and citizenship: Dwellers of the polis were divided into four types of inhabitants, with status determined by birth: Citizens with full legal and political rights—that is, free adult men born legitimately of citizen parents, they had the right to vote, be elected into office, bear arms, the obligat
An illusion is a distortion of the senses, which can reveal how the human brain organizes and interprets sensory stimulation. Though illusions distort our perception of reality, they are shared by most people. Illusions may occur with any of the human senses, but visual illusions are the best-known and understood; the emphasis on visual illusions occurs because vision dominates the other senses. For example, individuals watching a ventriloquist will perceive the voice is coming from the dummy since they are able to see the dummy mouth the words; some illusions are based on general assumptions the brain makes during perception. These assumptions are made using organizational principles, an individual's capacity for depth perception and motion perception, perceptual constancy. Other illusions occur because of biological sensory structures within the human body or conditions outside the body within one's physical environment; the term illusion refers to a specific form of sensory distortion. Unlike a hallucination, a distortion in the absence of a stimulus, an illusion describes a misinterpretation of a true sensation.
For example, hearing voices regardless of the environment would be a hallucination, whereas hearing voices in the sound of running water would be an illusion. An optical illusion is characterized by visually perceived images that are misleading. Therefore, the information gathered by the eye is processed by the brain to give, on the face of it, a percept that does not tally with a physical measurement of the stimulus source. A conventional assumption is that there are physiological illusions that occur and cognitive illusions that can be demonstrated by specific visual tricks that say something more basic about how human perceptual systems work; the human brain constructs a world inside our head based on what it samples from the surrounding environment. However, sometimes it tries to organize this information it thinks best while other times it fills in the gaps; this way in which our brain works is the basis of an illusion. An auditory illusion is an illusion of hearing, the auditory equivalent of an optical illusion: the listener hears either sound which are not present in the stimulus, or "impossible" sounds.
In short, audio illusions highlight areas where the human ear and brain, as organic, makeshift tools, differ from perfect audio receptors. One example of an auditory illusion is a Shepard tone. Examples of tactile illusions include phantom limb, the thermal grill illusion, the cutaneous rabbit illusion and a curious illusion that occurs when the crossed index and middle fingers are run along the bridge of the nose with one finger on each side, resulting in the perception of two separate noses; the brain areas activated during illusory tactile perception are similar to those activated during actual tactile stimulation. Tactile illusions can be elicited through haptic technology; these "illusory" tactile objects can be used to create "virtual objects". A temporal illusion is a distortion in the perception of time, which occurs when the time interval between two or more events is narrow. In such cases, a person may momentarily perceive time as slowing down, speeding up, or running backward. Illusions can occur with the other senses including those involved in food perception.
Both sound and touch have been shown to modulate the perceived staleness and crispness of food products. It was discovered that if some portion of the taste receptor on the tongue became damaged that illusory taste could be produced by tactile stimulation. Evidence of olfactory illusions occurred when positive or negative verbal labels were given prior to olfactory stimulation; the McGurk effect shows that what we hear is influenced by what we see as we hear the person speaking. An illusion occurs when the auditory component of one sound is paired with the visual component of another sound, leading to the perception of a third sound; this is a auditory-visual illusion. Some illusions occur as a result of a disorder. While these types of illusions are not shared with everyone, they are typical of each condition. For example, migraine sufferers report fortification illusions. Perception so can be elicited by brain stimulation; the percepts that can be evoked range from simple phosphenes to high-level percepts.
In a single-case study on a patient undergoing presurgical evaluation for epilepsy treatment, electrical stimulation at the left temporo-parietal junction evoked the percept of a nearby person who "closely'shadowed' changes in the patient's body position and posture". Altered state of consciousness Aporia Argument from illusion Augmented reality Cognitive dissonance Delusion Dream argument Holography Illusion costume List of cognitive biases Moon illusion Paradox Pareidolia Simulated reality Universal Veiling Techniques What is an Illusion? by J. R. Block. Optical illusions and visual phenomena by Michael Bach Auditory illusions Haptic Perception of Shape - touch illusions and the geometry of objects, by Gabriel Robles-De-La-Torre. Silencing awareness of visual change by motion