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Not part of Gardner's original seven, naturalistic intelligence was proposed by him in 1995. "If I were to rewrite Frames of Mind today, I would probably add an eighth intelligence – the intelligence of the naturalist. It seems to me that the individual who is readily able to recognize flora and fauna, to make other consequential distinctions ...
In addition Arthur C. Danto states that naturalism, in recent usage, is a species of philosophical monism according to which whatever exists or happens is natural in the sense of being susceptible to explanation through methods which, although paradigmatically exemplified in the natural sciences, are continuous from domain to domain of objects ...
He recognized eight intelligences: linguistic, musical, spatial, intrapersonal, interpersonal, logical-mathematical, bodily-kinesthetic, and naturalist. He also considered the possibility of a ninth intelligent ability, existential intelligence. [6] Gardner proposed that individuals who excelled in one ability would lack in another.
Since 1999, Gardner has identified eight intelligences: linguistic, logical-mathematical, musical, spatial, bodily/kinesthetic, interpersonal, intrapersonal, and naturalistic. [12] Gardner and colleagues have also considered two additional intelligences, existential and pedagogical.
He treats it, rather, as a state of the brain. The causal interaction of mind and brain can be described thus in naturalistic terms: Events at the micro-level (perhaps at that of individual neurons) cause consciousness. Changes at the macro-level (the whole brain) constitute consciousness.
Metaphysical naturalism is the philosophical basis of science as described by Kate and Vitaly (2000). "There are certain philosophical assumptions made at the base of the scientific method – namely, 1) that reality is objective and consistent, 2) that humans have the capacity to perceive reality accurately, and that 3) rational explanations exist for elements of the real world.
Human intelligence is the intellectual capability of humans, ... In a second edition, he added two more types of intelligence: naturalist and existential intelligences.
Therefore, to assert that naturalistic evolution is true also asserts that one has a low or unknown probability of being right. This, Plantinga argued, epistemically defeats the belief that naturalistic evolution is true and that ascribing truth to naturalism and evolution is internally dubious or inconsistent. [26]