mentalistic


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men·tal·ism

(mĕn′tl-ĭz′əm)
n.
1. Feats of mental power that are not explainable by science, such as telepathy and mind reading.
2. Philosophy
a. Any of several doctrines holding that mental phenomena are real and interact with the real world and are not necessarily reducible to the functioning of the brain.
b. A doctrine that the justification of any belief lies ultimately in the mind of the person holding the belief.

men′tal·ist n.
men′tal·is′tic adj.
References in periodicals archive ?
That is, the Q samples and conditions of instruction of Q methodology do not reveal mentalistic points of view; rather, the subjective points of view are inseparable from the experimental conditions (see Watts, 2011).
Functionalists, on the other hand, tend to embrace a cognitive approach which makes use of data from behavioral studies in order to derive mentalistic information processing theories (Tulving, 1999).
This intuition is reflected in our daily mentalistic discourse such as, for example, when I explain my daughter's decision to postpone her planned picnic in the park due to bad weather by saying that she believes the rain would ruin the picnic and desires to have a good time with her friends.
However, Forster also recognizes that "close analogues to our received mentalistic concepts do have application to reality" (Forster 1998, 101; see also 144 and 154).
In artificial intelligence, for instance, agents can be characterized using mentalistic or emotional notions such as knowledge, belief, intentions and/or obligations.
know-how that is prior to his own mentalistic theory of [meaning.
Hunger is a state of organic imbalance constituting need, not, however, in a mentalistic sense, but as a condition of active uneasiness which manifests itself in search for foodstuffs.
Relevance Theory is also applied, but it is different in that it is mentalistic and generative.
The Giriama, in contrast, tend not to focus on these mentalistic notions; their model of personhood privileges practice and embodied experience as crucial components of religiosity.
This brings us to Prynne's engagement with Ferdinand de Saussure's "first principle," expressed in Cours de Linguistique Generale (1916), that "the sign is arbitrary" and "designates the correlation of the idea with the image of its acoustic performance, taken together as a unit; both parts of this bipartite entity are mentalistic, existing within a system of differences by which separate ideas are distinguished" (Prynne 1993, 5).
Both sets of definitions (cynicism and burnout) do not lend themselves easily to measurement because they include mentalistic terminology.
Of course, one can stipulatively redefine the traditional mentalistic terms any way one pleases but one can't at the same time claim one is overcoming traditional philosophy.