“The principle assumption made in Artificial Life is that the 'logical form' of an organism can be separated from its material basis of construction, and that 'aliveness' will be found to be a property of the former, not of the latter.”

Source: Artificial Life (1989), p.11

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Christopher Langton 11
American computer scientist 1949

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“Aristotle (De Anima, I. 1) makes in the first place the general remark that it appears as if the soul must, on the one hand, be regarded in its freedom as independent and as separable from the body, since in thinking it is independent; and, on the other hand, since in the emotions it appears to be united with the body and not separate, it must also be looked on as being inseparable from it; for the emotions show themselves as materialized Notions (λόγοι έννοια), as material modes of what is spiritual. With this a twofold method of considering the soul, also known to Aristotle, comes into play, namely the purely rational or logical view, on the one hand, and, on the other hand, the physical or physiological; these we still see practiced side by side. According to the one view, anger, for instance, is looked on as an eager desire for retaliation or the like; according to the other view it is the surging upward of the heartblood and the warm element in man. The former is the rational, the latter the material view of anger; just as one man may define a house as a shelter against wind, rain, and other destructive agencies, while another defines it as consisting of wood and stone; that is to say, the former gives the determination and the form, or the purpose of the thing, while the latter specifies the material it is made of, and its necessary conditions.”

Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 2 1837 translated by ES Haldane and Francis H. Simson first translated 1894 p. 181
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“Pragmatism starts from assumptions similar to those of empiriocriticism, but differs from the latter by its striking formulations, loose aphorisms, and analytical unscrupulousness.”

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Source: The Alienation of Reason (1966), Chapter Seven, Pragmatism and Positivism, p. 166

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