Interview with Jesse Prinz in Moscow.
Dec ‘14

Last week from 25 to 30 November, Jesse Prinz, a prominent philosopher and cognitivist, a professor at New York University and a good friend of the Center, was a guest of Philosophy Department of Lomonosov Moscow State University. Prinz is known widely outside of the philosophy of mind, he is interested in experimental philosophy, aesthetics, epistemology, social philosophy, philosophy of psychology.

Last week from 25 to 30 November, Jesse Prinz, a prominent philosopher and cognitivist, a professor at New York University and a good friend of the Center, was a guest of Philosophy Department of Lomonosov Moscow State University. Prinz is known widely outside of the philosophy of mind, he is interested in experimental philosophy, aesthetics, epistemology, social philosophy, philosophy of psychology.

His philosophical position can be described as radical empiricism, which he follows in all its areas of interest. Therefore, his theory of consciousness based on the understanding of specific visual information processing in the extrastriate cortex – the Attended Intermediate Level Realization Theory of Consciousness. Prinz considers himself a follower of Hume, and even tries to go further of his philosophy. He also is known for his unusual appearance, Prinz has a coloured hair and lots of jewelry on their hands. For the most part this is due to youth of philosopher, which took place side by side next to the prominent American artists (for example, his mother worked with Andy Warhol), and to his antiglobal views.
In Moscow, he gave a lecture, held seminars on experimental philosophy and participated in an interview with our center, which was taken by Vadim Vasilyev, Dmitry Volkov and Anna Kostikova. Interview turned out very vivid and memorable.

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The Argument of Luck vs the Consequence Argument. Sekatskaya M.

These arguments pursue opposite goals. The argument of luck tends to show that if determinism is true, then our actions are the result of luck, contingency, and, therefore, free will simply dissolves into contingency and, therefore, disappears. The consequence argument claims that if indeterminism is true, then the facts of the past, along with the laws of nature, determine the future. But since we do not determine the facts of the past and the laws of nature, therefore, we do not determine our future, and therefore we do not have the free will. In her report, Maria Secatskaya tries to find a way out of this situation.

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