Peer-reviewed articles

Peters, T.. (2020). The Struggle for Cognitive Liberty: Retrofitting the Self in Activist Theology. Theology and Science

Plain numerical DOI: 10.1080/14746700.2020.1786219
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Sommaggio, P., Mazzocca, M., Gerola, A., & Ferro, F.. (2017). Cognitive Liberty. A first step towards a human neuro-rights declaration. BioLaw Journal

Plain numerical DOI: 10.15168/blj.v0i3.255
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Weissenbacher, A.. (2018). Defending cognitive liberty in an age of moral engineering. Theology and Science

Plain numerical DOI: 10.1080/14746700.2018.1488476
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Sommaggio, P., & Mazzocca, M.. (2020). Cognitive liberty and human rights. In Neuroscience and Law: Complicated Crossings and New Perspectives

Plain numerical DOI: 10.1007/978-3-030-38840-9_6
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Ienca, M.. (2017). The Right to Cognitive Liberty. Scientific American

Plain numerical DOI: 10.1038/scientificamerican0817-10
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Ienca, M., & Andorno, R.. (2017). Towards new human rights in the age of neuroscience and neurotechnology. Life Sciences, Society and Policy

Plain numerical DOI: 10.1186/s40504-017-0050-1
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Walsh, C.. (2010). Drugs and human rights: Private palliatives, sacramental freedoms and cognitive liberty. International Journal of Human Rights

Plain numerical DOI: 10.1080/13642980802704270
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Kraft, C. J., & Giordano, J.. (2017). Integrating brain science and law: Neuroscientific evidence and legal perspectives on protecting individual liberties. Frontiers in Neuroscience

Plain numerical DOI: 10.3389/fnins.2017.00621
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Rainey, S., Martin, S., Christen, A., Mégevand, P., & Fourneret, E.. (2020). Brain Recording, Mind-Reading, and Neurotechnology: Ethical Issues from Consumer Devices to Brain-Based Speech Decoding. Science and Engineering Ethics

Plain numerical DOI: 10.1007/s11948-020-00218-0
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Ienca, M., & Andorno, R.. (2021). Towards new human rights in the age of neuroscience and Neurotechnology. Analisis Filosofico

Plain numerical DOI: 10.36446/AF.2021.386
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Wolpe, P. R.. (2017). Neuroprivacy and cognitive liberty. In The Routledge Handbook of Neuroethics

Plain numerical DOI: 10.4324/9781315708652
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Walsh, C.. (2014). Beyond religious freedom: Psychedelics and cognitive liberty. In Prohibition, Religious Freedom, and Human Rights: Regulating Traditional Drug Use

Plain numerical DOI: 10.1007/978-3-642-40957-8_11
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White, A. E.. (2010). The lie of fMRI: An examination of the ethics of a market in lie detection using functional magnetic resonance imaging. HEC Forum

Plain numerical DOI: 10.1007/s10730-010-9141-6
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Xu, H., & Dinev, T.. (2012). The security-liberty balance: Individuals’ attitudes towards internet government surveillance. Electronic Government

Plain numerical DOI: 10.1504/EG.2012.044778
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Davies, W.. (2017). Elite Power under Advanced Neoliberalism. Theory, Culture & Society

, 34(5–6), 227–250.
Plain numerical DOI: 10.1177/0263276417715072
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Foster, J. B., & Holleman, H.. (2010). The Financial Power Elite. Monthly Review

, 62(1), 1.
Plain numerical DOI: 10.14452/MR-062-01-2010-05_1
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Iyer, R., Koleva, S., Graham, J., Ditto, P., & Haidt, J.. (2012). Understanding libertarian morality: The psychological dispositions of self-identified libertarians. PLoS ONE

Plain numerical DOI: 10.1371/journal.pone.0042366
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Boire, R.. (2000). On Cognitive Liberty. In Journal of Cognitive Liberties

Plain numerical DOI: 10.1080/00207144.2013.753820
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Ienca, M., & Andorno, R.. (2017). Towards new human rights in the age of neuroscience and neurotechnology. Life Sciences, Society and Policy

Plain numerical DOI: 10.1186/s40504-017-0050-1
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Shanker, S. G.. (2009). Three concepts of liberty. In After Cognitivism: A Reassessment of Cognitive Science and Philosophy

Plain numerical DOI: 10.1007/978-1-4020-9992-2_13
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Rindermann, H.. (2012). Intellectual classes, technological progress and economic development: The rise of cognitive capitalism. Personality and Individual Differences

Plain numerical DOI: 10.1016/j.paid.2011.07.001
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SENTENTIA, W.. (2006). Neuroethical Considerations: Cognitive Liberty and Converging Technologies for Improving Human Cognition. Annals of the New York Academy of Sciences

Plain numerical DOI: 10.1196/annals.1305.014
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Desai, A. C.. (2011). Libertarian Paternalism, Externalities, and the “Spirit of Liberty”: How Thaler and Sunstein Are Nudging Us toward an “Overlapping Consensus”. Law and Social Inquiry, 36(1), 263–295.

Plain numerical DOI: 10.1111/j.1747-4469.2010.01231.x
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Pustilnik, A. C.. (2012). Neurotechnologies at the intersection of criminal procedure and constitutional law. In The Constitution and the Future of Criminal Justice in America

Plain numerical DOI: 10.1017/CBO9781139108034.011
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Aldous Huxley – Brave new world

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Ludwig Wittgenstein – Aspect Blindness

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Ludwig Josef Johann Wittgenstein was an Austrian-British philosopher who worked primarily in logic, the philosophy of mathematics, the philosophy of mind, and the philosophy of language. From 1929 to 1947, Wittgenstein taught at the University of Cambridge .More at Wikipedia

“The aspects of things that are most important to us are hidden from us because of their simplicity and familiarity. (One is unable to notice something – because it is always before one’s eyes” (1958, §129)

euppublishing.com/doi/full/10.3366/film.2018.0060

Further References

WITTGENSTEIN, L.. (2013). Tractatus Logico-Philosophicus,. Journal of Chemical Information and Modeling

Plain numerical DOI: 10.1111/j.1468-2435.2010.00617.x
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Kripke, S.. (1982). Wittgenstein on Rules and Private Language: An Elementary Exposition. Ethics

Plain numerical DOI: 10.1086/292635
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Grayling, A. C.. (2001). Wittgenstein : a very short introduction. Very short introductions

Plain numerical DOI: 10.1093/actrade/9780192854117.001.0001
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Hamilton, A.. (2017). Ludwig Wittgenstein. In The Routledge Handbook of Philosophy of Memory

Plain numerical DOI: 10.4324/9781315687315
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Wittgenstein, L.. (1975). On Certainty. Igarss 2014

Plain numerical DOI: 10.1007/s13398-014-0173-7.2
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Anscombe, G. E. M.. (1995). Ludwig Wittgenstein. Philosophy

Plain numerical DOI: 10.1017/S003181910006558X
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Das, V.. (1998). Wittgenstein and Anthropology. Annu. Rev. Anthropol

Plain numerical DOI: 10.1146/annurev.anthro.27.1.171
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ColivaMc, A.. (1997). Wittgenstein and the Philosophical Investigations. Lingua e Stile

Plain numerical DOI: loc?; alibris; amazon $12; MU ELLIS B3376.W563 P53255 1997
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Hacker, P. M. S.. (2008). Wittgenstein. In The World’s Great Philosophers

Plain numerical DOI: 10.1002/9780470693704.ch37
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Bloor, D.. (1999). Wittgenstein, Rules and Institutions. International Journal of Philosophical Studies

Plain numerical DOI: 10.4324/9780203318812
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Sen, A.. (2003). Sraffa, Wittgenstein, and Gramsci. Journal of Economic Literature

Plain numerical DOI: 10.1257/002205103771800022
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Sluga, H., & Stern, D. G.. (2017). Preface to the second edition. The Cambridge Companion to Wittgenstein, Second Edition

Plain numerical DOI: 10.1017/9781316341285.001
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Wittgenstein, L.. (1965). I: A Lecture on Ethics. The Philosophical Review

Plain numerical DOI: 10.2307/2183526
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Wittgenstein, L.. (1958). The Blue and Brown Books. New York

Plain numerical DOI: 10.2307/2216414
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Wittgenstein, L.. (1984). Zettel. In Werkausgabe in 8 Bänden
Picardi, E.. (1997). Wittgenstein and Quine. Lingua e Stile
Glock, H.-J.. (1996). A Wittgenstein dictionary. The Blackwell philosopher dictionaries

Plain numerical DOI: 10.1111/b.9780631185376.1996.x
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Schatzki, T. R.. (1996). Social practices: A Wittgensteinian approach to human activity and the social. Review of Metaphysics

Plain numerical DOI: 10.5860/CHOICE.34-3809
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Wittgenstein, L.. (1921). Tractatus Logico Philosophicus. Tractatus Logico Philosophicus Routledge Classics Routledge Classics
Block, N.. (2012). Wittgenstein and qualia. In Reading Putnam

Plain numerical DOI: 10.4324/9780203117095
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McDowell, J.. (1984). Wittgenstein on following a rule. Synthese

Plain numerical DOI: 10.1007/BF00485246
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John Dewey – Our unfree Press (1961)

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John Dewey was an American philosopher, psychologist, Georgist, and educational reformer whose ideas have been influential in education and social reform. Dewey is one of the primary figures associated with the philosophy of pragmatism and is considered one of the fathers of functional psychology. More at Wikipedia

The only really fundamental approach to the problem is to inquire concerning the necessary effect of the present economic system upon the whole system of publicity; upon the judgment of what news is, upon the selection and elimination of matter that is published, upon the treatment of news in both editorial and news columns. The question, under this mode of approach, is not how many specific abuses there are and how they may be remedied, but how far genuine intellectual freedom and social responsibility are possible on any large scale under the existing economic regime.

Publishers and editors, with their commitments to “the public and social order” of which they are the beneficiaries, will often prove to be among the “chief enemies” of true “liberty of the press,” Dewey continued. It is unreasonable to expect “the managers of this business enterprise to do otherwise than as the leaders and henchmen of big business,” and to “select and treat their special wares from this standpoint.” Insofar as the ideological managers are “giving the public what it `wants’,” that is because of “the effect of the present economic system in generating intellectual indifference and apathy, in creating a demand for distraction and diversion, and almost a love for crime provided it pays” among a public “debauched by the ideal of getting away with whatever it can.”

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Bertrand Russel on education and freedom of thought

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Free thought and official propaganda : delivered at South Place Institute on March 24, 1922

“Manwhile the whole machinery of the State, in all the different countries, is  turned on to making defenceless children believe absurd propositions the effect of which is to make them willing to die in defence of sinister interests under the impression that they are fighting for truth and right. This is only one of countless ways in which education is designed, not to give true knowledge, but to make the people pliable to the will of their masters. Without an elaborate system of deceit in the elementary schools it would be impossible to preserve the camouflage of democracy.
… It must not be supposed that the officials in charge of education desire the young to become educated. On the contrary, their problem is to impart information without imparting intelli- gence. Education should have two objects : first, to give definite knowledge — reading and writing, languages and mathematics, and so on ; secondly, to create those mental habits which will enable people to acquire knowledge and form sound judgments for themselves. The first of these we may call information, the second intelligence. The utility of information is admitted practically as well as theoretically ; without a literate population a modern State is impossible. But the utility of intelligence is admitted only theoretically, not practically ; it is not desired that ordinary people should think for themselves, because it is felt that people who think for themselves are awkward to manage and cause administrative difficulties. Only the guardians, in Plato‘s language, are to think ; the rest are to obey, or to follow leaders like a herd of sheep. This doctrine, often unconsciously, has survived the introduction of political democracy, and has radically vitiated all national systems of education.

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Plato’s Allegory of the Cave

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Epistemology

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Epistemology (/ɪˌpɪstɪˈmɒlədʒi/ (About this sound listen); from Greek, Modern ἐπιστήμη, epistēmē, meaning ‘knowledge’, and λόγος, logos, meaning ‘logical discourse’) is the branch of philosophy concerned with the theory of knowledge.[1]

Epistemology is the study of the nature of knowledge, justification, and the rationality of belief. Much debate in epistemology centers on four areas: (1) the philosophical analysis of the nature of knowledge and how it relates to such concepts as truth, belief, and justification,[2][3] (2) various problems of skepticism, (3) the sources and scope of knowledge and justified belief, and (4) the criteria for knowledge and justification. Epistemology addresses such questions as: “What makes justified beliefs justified?”,[4] “What does it mean to say that we know something?”,[5] and fundamentally “How do we know that we know?”.[6]

Trivium & Quadrivium

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The quadrivium (plural: quadrivia) is the four subjects, or arts, taught after teaching the trivium. The word is Latin, meaning four ways, and its use for the four subjects has been attributed to Boethius or Cassiodorus in the 6th century.  Together, the trivium and the quadrivium comprised the seven liberal arts (based on thinking skills), as distinguished from the practical arts (such as medicine and architecture).

Etymologically, the Latin word trivium means “the place where three roads meet” (tri + via); hence, the subjects of the trivium are the foundation for the quadrivium, the upper division of the medieval education in the liberal arts, which comprised arithmetic (number), geometry (number in space), music (number in time), and astronomy (number in space and time). Educationally, the trivium and the quadrivium imparted to the student the seven liberal arts of classical antiquity.[1]

Grammar teaches the mechanics of language to the student. This is the step where the student “comes to terms,” defining the objects and information perceived by the five senses. Hence, the Law of Identity: a tree is a tree, and not a cat.

Logic (also dialectic) is the “mechanics” of thought and of analysis, the process of identifying fallacious arguments and statements and so systematically removing contradictions, thereby producing factual knowledge that can be trusted.

Rhetoric is the application of language in order to instruct and to persuade the listener and the reader. It is the knowledge (grammar) now understood (logic) and being transmitted outwards as wisdom (rhetoric).

One can utilise a computer analogy to conceptually explain the Trivium. Per analogiam, input (via input channels such as the senses/sensors, or any other form of information transmission ) refers to grammar, processing to logic (thought & analysis), and output to rhetoric (written words & spoken language).

Sister Miriam Joseph, in The Trivium: The Liberal Arts of Logic, Grammar, and Rhetoric (2002), described the trivium as follows:

Grammar is the art of inventing symbols and combining them to express thought; logic is the art of thinking; and rhetoric is the art of communicating thought from one mind to another, the adaptation of language to circumstance.

. . .

Grammar is concerned with the thing as-it-is-symbolized. Logic is concerned with the thing as-it-is-known. Rhetoric is concerned with the thing as-it-is-communicated.[4]

John Ayto wrote in the Dictionary of Word Origins (1990) that study of the trivium (grammar, logic, and rhetoric) was requisite preparation for study of the quadrivium (arithmetic, geometry, music, and astronomy). For the medieval student, the trivium was the curricular beginning of the acquisition of the seven liberal arts; as such, it was the principal undergraduate course of study. The word trivial arose from the contrast between the simpler trivium and the more difficult quadrivium.[5]

Quadrivium

The quadrivium consisted of arithmetic, geometry, music, and astronomy. These followed the preparatory work of the trivium, consisting of grammar, logic, and rhetoric. In turn, the quadrivium was considered preparatory work for the study of philosophy (sometimes called the “liberal art par excellence”)[5] and theology.

These four studies compose the secondary part of the curriculum outlined by Plato in The Republic and are described in the seventh book of that work (in the order Arithmetic, Geometry, Astronomy, Music). [4] The quadrivium is implicit in early Pythagorean writings and in the De nuptiis of Martianus Capella, although the term quadrivium was not used until Boethius, early in the sixth century.[6] As Proclus wrote:

The Pythagoreans considered all mathematical science to be divided into four parts: one half they marked off as concerned with quantity, the other half with magnitude; and each of these they posited as twofold. A quantity can be considered in regard to its character by itself or in its relation to another quantity, magnitudes as either stationary or in motion. Arithmetic, then, studies quantities as such, music the relations between quantities, geometry magnitude at rest, spherics [astronomy] magnitude inherently moving.[7]

Medieval usage

At many medieval universities, this would have been the course leading to the degree of Master of Arts (after the BA). After the MA, the student could enter for bachelor’s degrees of the higher faculties (Theology, Medicine or Law). To this day, some of the postgraduate degree courses lead to the degree of Bachelor (the B.Phil and B.Litt. degrees are examples in the field of philosophy).

The study was eclectic, approaching the philosophical objectives sought by considering it from each aspect of the quadrivium within the general structure demonstrated by Proclus (AD 412–485), namely arithmetic and music on the one hand[8] and geometry and cosmology on the other.[9]

The subject of music within the quadrivium was originally the classical subject of harmonics, in particular the study of the proportions between the musical intervals created by the division of a monochord. A relationship to music as actually practised was not part of this study, but the framework of classical harmonics would substantially influence the content and structure of music theory as practised in both European and Islamic cultures.

Modern usage

In modern applications of the liberal arts as curriculum in colleges or universities, the quadrivium may be considered to be the study of number and its relationship to space or time: arithmetic was pure number, geometry was number in space, music was number in time, and astronomy was number in space and time. Morris Kline classified the four elements of the quadrivium as pure (arithmetic), stationary (geometry), moving (astronomy), and applied (music) number.[10]

This schema is sometimes referred to as “classical education”, but it is more accurately a development of the 12th- and 13th-century Renaissance with recovered classical elements, rather than an organic growth from the educational systems of antiquity. The term continues to be used by the Classical education movement and at the independent Oundle School, in the United Kingdom.[11]

see also: www.oundleschool.org.uk/Trivium-and-Quadrivium


Further References

Bugliarello, G.. (2003). A new trivium and quadrivium. Bulletin of Science, Technology and Society

Plain numerical DOI: 10.1177/0270467603251296
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Etzkowitz, H., Ranga, M., & Dzisah, J.. (2012). Whither the university? The Novum Trivium and the transition from industrial to knowledge society. Social Science Information

Plain numerical DOI: 10.1177/0539018412437099
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