Nope, that's career's line... [he'll say anything that is expected of him to get one...hence 'career'
]
Arguing with nutters on bulletin boards plays a vital part in career progression in my field.
Nope, that's career's line... [he'll say anything that is expected of him to get one...hence 'career'
]
Arguing with nutters on bulletin boards plays a vital part in career progression in my field.




Nope, that's my line...
Alde, I had no idea you're from Bosnia...![]()

Note to gorski: I have not the faintest idea what you are on about. Can we talk in an other language?
salaam.

Let's switch to English - I know a bit of that one.
Note to gorski: I have not the faintest idea what you are on about. Can we talk in an other language?
salaam.
Doesn't make much sense to me.

http://www.nytimes.com/2008/01/22/science/22angi.html?_r=1&oref=slogin
Dwyer's argument from ignorance and prejudice "it's completely obvious to everybody" is almost a perfect precis of the limitations of the philosophical approach and the advantages of science. All of our prejudices are 'completely obvious' if we limit ourselves to personal musings - a la the hegel twins - our prejudices are never challenged. If we use the tools of scientific enquiry - imperfect as they may be - we discover that a lot of what we thought was totally obvious is in fact mere prejudice.
Animals neither develop symbolic symbols in the wild nor show any ability to develop new symbols independently.
Properly speaking it is the capacity for innovation in language that is definitively human, not the use of symbols per se, but that difference still constitutes a dramatic qualitative difference that cannot be explained by biological evolution.
The interesting question is why our scientists feel compelled to perform such contortions in the service of the propositions that human beings are nothing but animals, and that the human mind can be studied in the same way as that of a chimpanzee. And that is a question that must be answered by philosophers.